Luke 8:12 — Word Study
N1904οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
BSAThoseho nowde alongpara theho roadhodos [by the way side, beside the road] areeimi▸ which [are]ho having heard,akouō▸ [listen, understand, and obey] theneita comeserchomai▸ [approaches, draws near] theho devildiabolos [the Evil One, Satan] andkai takes awayairō▸ [steals, lifts up] theho wordlogos [message, logos] fromapo theho heartkardia [minds, inner being] of themautos thathina notmē having believedpisteuō▸ [lest they, trust, have faith] they may be saved.sōzō▸ [rescued, delivered from sin]
| Greek | English | Parsing |
|---|---|---|
| οἱ | Those | Article, nominative, plural |
| δὲ | now | Conjunction |
| παρὰ | along | Preposition |
| τὴν | the | Article, accusative, singular |
| ὁδόν | road | Noun, accusative, singular |
| εἰσιν | are | Verb, present, active |
| οἱ | which [are] | Article, nominative, plural |
| ἀκούσαντες, | having heard, | Verb, present, active |
| εἶτα | then | Adverb |
| ἔρχεται | comes | Verb, present, no voice stated |
| ὁ | the | Article, nominative, singular |
| διάβολος | devil | Adjective, nominative, singular |
| καὶ | and | Conjunction |
| αἴρει | takes away | Verb, present, active |
| τὸν | the | Article, accusative, singular |
| λόγον | word | Noun, accusative, singular |
| ἀπὸ | from | Preposition |
| τῆς | the | Article, genitive, singular |
| καρδίας | heart | Noun, genitive, singular |
| αὐτῶν | of them | Personal pronoun, genitive, plural |
| ἵνα | that | Conjunction |
| μὴ | not | Particle, negative |
| πιστεύσαντες | having believed | Verb, aorist, active |
| σωθῶσιν. | they may be saved. | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The seeds along the path are those who hear, but the devil comes and takes away the word from their hearts, so that they may not believe and be saved. |
| KJV | Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. |
| ASV | And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved. |
| YLT | and those beside the way are those hearing, then cometh the Devil, and taketh up the word from their heart, lest having believed, they may be saved. |
| WEB | Those along the road are those who hear; then the devil comes and takes away the word from their heart, that they may not believe and be saved. |
| BBE | Those by the side of the road are those who have given hearing; then the Evil One comes and takes away the word from their hearts, so that they may not have faith and get salvation. |
Where they part company is διάβολος — see How Translations Differ.
The sentence has a main clause followed by participial and subordinate clauses that elaborate on the actions and purpose.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbεἰμί
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 8:12
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 Parable of the Sowergenerated
Luke 8:12 explains how the seeds represent the word of God and how different people respond to it. In this parable, Jesus illustrates the challenges that arise when the word is heard but not understood or accepted. The devil's role is to snatch away the word from those who hear it, preventing them from believing and receiving salvation. This teaching emphasizes the importance of understanding and accepting God's message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 8:5 | “A farmer went out to sow his seed. And as he was sowing, some seed fell along the path, where it was trampled, and the birds of the air devoured it. |
| 2 | Proverbs 1:24–26 | Because you refused my call, and no one took my outstretched hand, |
| 3 | Matthew 13:19 | When anyone hears the message of the kingdom but does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. |
| 4 | Mark 4:15 | Some are like the seeds along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. |
| 5 | James 1:23–24 | For anyone who hears the word but does not carry it out is like a man who looks at his face in a mirror, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — διάβολος, diabolosgenerated
The term διάβολος is an adjective that means 'slanderer' or 'accuser,' often referring to the devil. It comes from the verb διαβάλλω, which means to slander or accuse falsely.
In this context, the devil is depicted as an active force opposing the acceptance of God's word. The use of this term underscores the spiritual battle over the hearts and minds of believers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which states that the seeds along the path represent those who hear the word, but the devil comes and takes it away. Other translations, like the KJV and ASV, similarly convey this meaning, emphasizing the devil's role in snatching away the word.
However, the BBE translates 'the Evil One' instead of 'devil,' while the FBV uses 'steals' for the action of taking away, highlighting different nuances in the translations.
Sentence Structuregenerated
The main verb in the verse is εἰσιν, are, which connects the subject 'the seeds along the path' to their description. The structure includes a participial phrase 'having heard' that describes the seeds, followed by a clause detailing the action of the devil.
The sentence is complex, with multiple clauses and phrases that elaborate on the subject and its actions. The devil's actions are presented as a direct consequence of the seeds' initial hearing of the word.
Septuagint Backgroundgenerated
ὁδός appears in the Septuagint, translating the Hebrew word דֶּ֫רֶךְ, meaning 'way' or 'path.' This connection emphasizes the journey of understanding and responding to God's word.
διάβολος does not have a direct equivalent in the Septuagint but is consistent with the Hebrew concept of an adversary, as seen in שָׂטָן, which also refers to an accuser.
In plain words — the whole versegenerated
Luke 8:12 explains that the seeds along the path are those who hear the word of God, but the devil comes and takes it away from their hearts. This prevents them from believing and being saved.
Frequently Asked Questionsgenerated
It means that the devil actively works to prevent people from accepting and believing the message of God, which can lead to their salvation.
By being vigilant in our faith, studying God's word, and surrounding ourselves with supportive believers, we can strengthen our understanding and resist the devil's attempts to distract us.
The seeds along the path illustrate those who hear the word but do not understand or accept it, demonstrating the importance of genuine engagement with God's message.
Seeds represent the potential for growth and fruitfulness in a person's life when they receive and nurture the word of God.
Reflection Questionsgenerated
- In what ways have I seen the word of God taken away from my heart or the hearts of others?
- How can I ensure that I am receptive to God's word and not like the seeds along the path?
- What steps can I take to actively engage with and understand the teachings of the Bible?
- How can I support others in their journey of faith to help them resist the devil's influence?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to illustrate the danger of the devil's influence on those who hear God's word.
Take care that the seed does not fall by the wayside, lest the evil spirit come and take the word from memory.Early Church Fathers on Luke 8 →
But those by the wayside, they are the ones who hear. Then the devil comes and takes away the word from their heart, lest they should believe and be saved.Early Church Fathers on Luke 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Luke 8:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThose by the wayside are they that hear,.... The word of God, though only by accident, and very carelessly, and without understanding what they hear: then cometh the devil; signified by the fowls of
Read John Gill on Luke 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when much people were gathered together, and were come to him out of every city, he spake by a parable: For the exposition, see the notes at Mark 4:1-23.
Read Robert Jamieson on Luke 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments12 Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. Ver. 12. Taketh away the word] Lest, if it should lie long upon their hard hearts, it should break through them with its weight, as being able to save their souls, James 1:21.
Read John Trapp on Luke 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Then cometh the devil.—Note St. Luke’s use of this word instead of the “Satan” of St. Mark and “the wicked one” of St. Matthew, and his fuller statement of the purpose, “lest they should believe and be saved.”
Read Charles John Ellicott on Luke 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Those by the way side] Bishop PEARCE thinks that Luke by ον here means σποροι, the seeds, though he acknowledges that he has never found such a word as σποροι in the plural number signifying seeds.
Read AdamClarke on Luke 8 →CambridgeThe Cambridge Bible for Schools and Colleges12. Those by the way side] These are hearers who are hardened— either beaten (i) flat by lifeless familiarity—heartless formalists, Pharisaic theologians, and insincere professors; or (ii) by perversity and indifference, the habit and custom of a worldly and dissolute life. Notice the intensity of thought which identifies the scattered seeds with those in whose hearts they are sown. “The way is the heart beaten and dried by the passage of evil thoughts.” H. de S. Victore.the devil] The Accuser or Slanderer. St Mark has “the wicked one,” St Matthew “Satan.” taketh away] “Snatches,” Matthew 13:19.—It is done in a moment; by a smile at the end of the sermon; by a silly criticism at the Church…
Read Cambridge on Luke 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 49.—PARABLE OF THE SOWER, Luke 8:4-18.Luke, after having in the previous paragraph stated the general progress and work of Jesus through Galilee, is either not solicitous of the order of the
Read Daniel Denison Whedon on Luke 8 →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
The seeds along the path are those who hear, but the devil comes and takes away the word from their hearts, so that they may not believe and be saved.
Those along the road are those who hear; then the devil comes and takes away the word from their heart, that they may not believe and be saved.
The seeds along the path are those who hear, but the devil comes and takes away the word from their hearts, so that they may not believe and be saved.
Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.
Tyndale line
Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved.
And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved.
Those by the way side, are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
And they that are beside the way, are they that heare: afterward commeth the deuill, and taketh away the worde out of their hearts, least they should beleeue, and be saued.
Strictly literal
But those by the wayside are those who hear; then comes the devil and takes away the word from their heart that they may not believe and be saved.
and those beside the way are those hearing, then cometh the Devil, and taketh up the word from their heart, lest having believed, they may be saved.
and those beside the way are those hearing, then comes the Devil, and takes up the word from their heart, lest having believed, they may be saved.
The ones along the path are those who have heard, but then the devil comes and takes away the word from their hearts, so they may not believe and be saved.
From the Latin
And they by the way side are they that hear; then the devil cometh, and taketh the word out of their heart, lest believing they should be saved.
Simplified
The seeds that fall on the road are those who hear the message, but then the devil comes and steals away the truth from their minds so they won't trust in God and be saved.
Those by the side of the road are those who have given hearing; then the Evil One comes and takes away the word from their hearts, so that they may not have faith and get salvation.
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.
Qui autem secus viam, hi sunt qui audiunt : deinde venit diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܢܘܢ ܕܝܢ ܕܥܠ ܝܕ ܐܘܪܚܐ ܐܝܬܝܗܘܢ ܗܢܘܢ ܕܫܡܥܝܢ ܡܠܬܐ ܘܐܬܐ ܒܥܠܕܒܒܐ ܫܩܠ ܡܠܬܐ ܡܢ ܠܒܗܘܢ ܕܠܐ ܢܗܝܡܢܘܢ ܘܢܚܘܢ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
The standard critical text of the New Testament.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
The previous edition, still widely cited.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
The Society of Biblical Literature edition, freely licensed.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
The edition that turned scholarship toward the earliest manuscripts.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
An independent critical text built from the oldest witnesses then known.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
A recent critical edition following documentary evidence closely.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ — εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
The reading of the majority of surviving manuscripts.
οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ — εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν ἵνα μὴ πιστεύσαντες σωθῶσιν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἀκούσαντες, having heard, | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 8:12
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
παρά is a preposition that conveys the idea of proximity, meaning 'beside' or 'from the side of.' It can take the genitive, dative, or accusative case, indicating source, location, or motion towards something. In the New Testament, it appears in contexts involving relationships, such as 'his family' (Mk 3:21) or 'from God' (Jn 9:16). The lexicons do not show significant disagreement on its usage.
παρά, prep. c. gen., dat., acc.,
with radical sense, beside.
C. gen. pers., from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל, מִיַד, מִלִּפְנֵי;] after verbs of motion, Mk 14:43, Lk 8:49, Jo 15:26, al.; after verbs of seeking, receiving, hearing, etc., Mk 8:11 12:2, Jo 4:9, 52 10:18, Phl 4:18, II Ti 1:18, Ja 1:7, al.; after passive verbs, of the agent (like ὑπό), Mt 21:42, Mk 12:11, Lk 1:37; absol., οἱ παρ’ αὐτοῦ, his family, his kinsfolk, Read the full entry →
παρά, [it neglects elision before prop. names beginning with a vowel, and (at least in Tdf.’s text) before some other words; see Tdf. Proleg. p. 95, cf. W. § 5, 1 a.; B. 10], a preposition indicating close proximity, with various modifications corresponding to the various cases with which it is joined; ef. Viger. ed. Herm. p. 643 sqq.; Matthiae § 588; Bnhdy. p. 255 sqq.; Ktihner § 440; Kriiger § 68, 34-36. It is joined I. with the GenitIvE; and as in Grk. prose writ. always with the gen. of a person, to denote that a thing proceeds from the side or the vicinity of one, or from one’s sphere of power, or from one’s wealth or store, Lat. a, ab; Germ.von ... her, von neben; French de chez; [Eng. from beside, from]; Sept. for *339D, 7°, Syxn (1S. xvii. 30); cf. W. 364 (342) sq- a. properly, with a suggestion of union of place or of residence, after verbs of coming, departing, setting out…
Read the full entry →παρά is found in the NT c. gen. (78 times), c. dat. (50 times), and c. acc. (60 times): see Proleg. p. 106. All these constructions can be freely illustrated from our sources. (1) c. gen. indicating source or origin ‘‘ from the side of,” “*from,’’ used of persons after verbs of receiving etc.: Ostr 10278 (Ptol.) (= LAZ, p. 152) ἀπέχω παρὰ σοῦ τὸ ἐπιβάλλον (cf. Lk 1515) μοι ἐκφόριον, “1 have received from you the fruit that falleth to me,” P Petr 11. τι (1)° (mid. iii/B.c.) = Witkowski’, p. 8) γίνωσκε δέ pe ἔχοντα παρὰ Φιλωνίδου (δραχμὰς) o, P Eleph 13? (B.C. 223-2) (= Witkowski’, p. 42) παραγενομένου Lav@tos ἐκομισάμην τὴν παρὰ cov ἐπιστολήν, P Tebt II. 28322 (B.c. 93 or 60) τούτου δὲ γενομ[έϊνου ἔσομαι τετευχὼς [TH]s Tapa cod ἀντιλήμψεως, ‘* for if this is done I shall have obtained succour from you” (Edd.), P Oxy IV. 742? (B.c. 2) παράλαβε παρὰ Πόθου τὸν κάλαμ[ο]ν πανα[ρ]ιθμῶι, ‘take…
Read the full entry →παρά (para) — from/with/beside.
πᾰρά [ρᾰ],
Epic dialect and Lyric poetry also παραί: shortened πάρ, in [Refs 8th c.BC+], Lyric poetry (but rarely in Trag., in Lyric poetry passages, [Refs 5th c.BC+], and in all dial ects except Attic dialect, [Refs 4th c.BC+], etc.:—preposition with genitive, dative, and accusative, properly beside: hence,
__A WITH GEN. properly denoting motion from the side of, from beside, from:
__A.I of Place, πὰρ νηῶν ἔλθωμεν [Refs 8th c.BC+]; πλευρὰ παρ᾽ ἀσπίδος ἐξεφαάνθη was exposed beside the shield,[Refs 4th c.BC+]
__A.II commonly of Persons,
__A.II.1 with Verbs of going or coming, bringing, etc., ἦλθε.. πὰρ Διός [Refs 8th c.BC+]; ὁ π. τινὸς ἥκων his messenger, [NT+5th c.BC+]; τεύχεα καλὰ φέρουσα παρ᾽ Ἡφαίστοιο from his workshop, [Refs 8th…
παρά
para
a primary preposition; properly, near; i.e. (with genitive case) from
beside (literally or figuratively), (with dative case) at (or in) the
vicinity of (objectively or subjectively), (with accusative case) to
the proximity with (local (especially beyond or opposed to) or causal
(on account of):--above, against, among, at, before, by, contrary to,
X friend, from, + give (such things as they), + that (she) had,
X his, in, more than, nigh unto, (out) of, past, save,
side...by, in the sight of, than, (there-)fore, with. In compounds it
retains the same variety of application.
παρά
Prep.
from, in the presence of
παρά para 194x
(1) gen., from, indicating source or origin, Mt. 2:4, 7; Mk. 8:11; Lk. 2:1; οἱ παρ’ αὐτοῦ, his relatives or kinsmen, Mk. 3:21; τὰ παρ’ αὐτῆς πάντα, all her substance, property, etc., Mk. 5:26. (2) dat., with, in, among, etc., Mt. 6:1; 19:26; 21:25; 22:25; παρ’ ἑαυτῷ, at home, 1 Cor. 16:2; in the sight of, in the judgment or estimation of, 1 Cor. 3:19; 2 Pet. 2:11; 3:8. (3) acc., motion, by, near…
Read the full entry →παρά from the side of, c. gen., beside, alongside of, c. dat., to the side of, motion alongside of, c. acc.
prep. with gen., dat., and acc.: Radical sense beside:
WITH GENIT. from the side of, from beside: from, φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ Il.
commonly of Persons, ἦλθε πὰρ Διός id. Il.; ἀγγελίη ἥκει παρὰ βασιλῆος Hdt.; ὁ παρά τινος ἥκων his messenger, Xen.
issuing from a person, γίγνεσθαι παρά τινος to be born from him, Plat.; when it follows a Noun, a particip. may be supplied, ἡ παρὰ τῶν ἀνθρώπων δόξα glory from (given by) men, id. Plat.; τὸ παρ᾽ ἐμοῦ ἀδίκημα done by me, Xen.; παρ᾽ ἑαυτοῦ διδόναι to give from oneself, i. e. from one's own means, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
195 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 192 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.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Μεσορὴ ε ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
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 ὁδός (i.e., *hodos*) means 'way,' 'path,' or 'road.' It can refer to a physical route or a metaphorical course of conduct, as seen in various New Testament contexts. The term is frequently used to describe journeys and ways of thinking or acting, including the Christian faith. Notably, it appears in verses like Matthew 2:12 and John 14:6.
ὁδός, -οῦ, ἡ,
[in LXX chiefly (very freq.) for דֶּרֶךְ;]
a way, path, road: Mt 2:12, Mk 10:46, Lk 3:5, al.; κατὰ τὴν ὁ., Lk 10:4, al.; παρὰ τὴν ὁ., Mt 13:4, al.; c. gen. pers, (subj.), τὴν ὁ. ἑτοιμάζειν (fig.), Mt 3:3, Mk 1:3, al.; c. gen. term. (obj.), ἐθνῶν, Mt 10:5; τ. ἁγίων (fig.), He 9:8; acc., ὁδόν, with force of prep. (like Heb. דֶּרֶךְ; Bl., § 34, 8; 35, 5), ὁ. θαλάσσης, Read the full entry →
ὁδός, -οὔ, ἡ, [appar. fr. τ. EA to go (Lat. adire, accedere), allied w. Lat. solum; Curtius § 281]; Sept. numberless times for )7, less frequently for N18; [fr. Hom. down]; a way; 1. prop. a. ἃ travelled way, road: Mt. ii. 12; vii. 18 sq.; xiii. 4,19; Mk. iv. 4, 15; x. 46; Lk. viii. 5, 12; x. 513 xviii. 35; xix. 86; Acts viii. 26; ix. 17; Jas. ii. 25, ete.; κατὰ τὴν ὁδόν (as ye pass along 060s the way [see xara, II. 1 a.]) by the way, on the way, Lk. x. 4; Acts viii. 36; xxv. 3; xxvi. 13; σαββάτου odds, [A. V. a sabbath-day’s journey] the distance that one is allowed to travel on the sabbath, Acts i. 12 (see σάββατον, 1 ἃ.). ἡ ὁδός with a gen. of the object, the way leading to a place (the Hebr. 7 also is construed with a gen., cf. Gesenius, Lehrgeb. p. 676 [Gr. §112, 2; ef. W.§ 30, 27}: ἐθνῶν, Mt. x. 5; τῶν ἁγίων into the holy place, Heb. ix. 8, cf. x. 20, where the grace of God is…
Read the full entry →ὁδός in its ordinary sense of ‘‘ way,” ‘‘road,’’ is seen in such passages as P Petr I. 211} (B.c. 237) ὁδὸς δημοσία, 20. 237 (ili/B.c.) (p. [66]) ἀπὸ τῆς βασιλικῆς ὁδοῦ, P Lond τοῦ] (ili/B.c.) (= L. p. 61) τά τε σκεύη μου ἐξέρριψεν εἰς τὴν ὁδόν, P Fay 111° (A.D. 95-6) ἀπὸ τοῦ σκυλμοῦ τῆς ὧ(-Ξ δ)δοῦ, ‘‘owing to the fatigue of the journey” (Edd.), and P Oxy VII. 1068%° (iii/A.pD.) καθ᾽ ὁδόν, ‘‘on the road” (cf. Lk 104, a/.). For the metaphorical usage we may cite P Lond 8977 (a.p. 84) (= III. p. 207) in which a man writes that, in view of the treatment received on his last visit, he will not return to the Arsinoite nome, unless his correspondent can find some ‘‘way” of preventing a repetition of the injury—édy δὲ μὴ ἦσα (/. ἦσθα) εὑρηκώς τινα ὁδὸν γράψον μοι κτλ. In the note on P Strass II. 8555 (B.C. 113) it is suggested that the true reading of P Lond 8803 (B.c. 119) (= III. p. 9) is…
Read the full entry →ὁδός (hodos) — road.
ὁδός, ἡ
(οὐδός once in [Refs 8th c.BC+]:
I. of Place, way, road, [Refs 8th c.BC+]; ὁ. ἱερά, to Eleusis, [Refs 3rd c.BC+]; ποταμοῦ ὁ. course, channel of a river, [Refs 5th c.BC+]: with expression of the direction, ὁδὸς ἐς.. [Refs 8th c.BC+]; τὴν εὐθὺς Ἄργους.. ὁ. leading straight to Argos, [Refs 5th c.BC+]; τῆς ἀληθείας ὁ. the way to truth, [Refs]
I.2. with Preps., πρὸ ὁδοῦ further on the way, forwards, [Refs 8th c.BC+]; later, ={προὔργου}, profitable, useful, πρὸ ὁ. εἶναι πρός τι to be helpful towards.., [Refs 4th c.BC+]by the way, [Refs 5th c.BC+]; κατὰ τὴν ὁ. along the road, [Refs 5th c.BC+]; ἐκ τῆς ὁ. on his road, [Refs 5th c.BC+] 'the man in the street', [Refs 5th c.BC+]; ἐν ὁδῷ on a road, [Refs 5th c.BC+]; ὁδοῦ πάρεργον by the way, cursorily, [Refs 1st…
ὁδός
hodos
apparently a primary word; a road; by implication, a progress (the
route, act or distance); figuratively, a mode or means:--journey,
(high-)way.
ὁδός, οῦ, ἡ
n.f.
a way, road, journey
ὁδός hodos 101x
a way, road, Mt. 2:12; 7:13, 14; 8:28; 22:9, 10; means of access, approach, entrance, Jn. 14:6; Heb. 9:8; direction, quarter, region, Mt. 4:15; 10:5 the act of journeying, a journey, way, course, Mt. 10:10; Mk. 2:23; 1 Thess. 3:11; a journey, as regards extent, Acts 1:12; met. a way, systematic course of pursuit, Lk. 1:79; Acts 2:28…
Read the full entry →Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
Road
(1 Sam. 27:10; R.V., “raid”), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.
This word occurs but once in the Authorized Version of the Bible, viz. in (1 Samuel 37:10) where it is used in the sense of "raid" or "inroad." Where a travelled road is meant "path" or "way" is used, since the eastern roads are more like our paths.
102 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 101 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 450 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 τέχναις καὶ ἐπιστήμαις πολυσχιδεῖς ἀνατέμνων ὁδοὺς λεωφόρους ἁπάσας διὰ γῆς ἔρχεται καὶ θαλάττης τὰ ἐν ἑκατέρᾳ φύσει διερευνώμενος·
τούτων ἀκροασάμενος ἔχαιρέ τε τοῖς γεγονόσι καὶ τοῖς εἰρημένοις τὸν θεὸν οὕτως ὁρῶν αὐτῷ τῆς ὁδοῦ σαφῶς συλλαμβάνοντα, καὶ προκομίσας ὁρμίσκον τε καί τινας κόσμους, οὓς εὐπρεπὲς φορεῖν παρθένοις, ἀνεδίδου τῇ κόρῃ τῆς ἐπὶ τῷ πιεῖν χάριτος ἀμοιβὴν…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος,
καὶ ἃς ἔχεις ἐν ἑτέρᾳ σφραγῖδι ἱερᾶς γῆς ἀρούρας δύο οὔσας πρὸς τῇ δημοσίᾳ ὁδῷ ὧν τὰ δημόσια πάντα σιτικά τε καὶ ἀργυρικὰ ἀποδώσω ἐκ τοῦ ἰδίου, μενόντων καθαρῶν
τὰς τροφὰς τῶν καμήλων δραχμὰς υ. ἐὰν δὲ πταίσῃ τι ἐξ αὐτῶν κατὰ τὴν ὁδὸν, οἴσομεν ὑμῖν τὴν σφραγῖδα καὶ οὐδὲν ζητηθήσεται πρὸς ἡμᾶς. ἔτους λα Μάρκου Αὐρηλίου Κομμόδου
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The 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
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural 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
The Greek word εἶτα (eita) is an adverb primarily indicating sequence in time, meaning 'then' or 'next.' It can also express consequence, translating to 'therefore' or 'furthermore.' The New Testament uses it in various contexts, such as Mark 8:25 and Hebrews 12:9. Notably, some lexicons mention its use in enumerations, while others highlight its role in expressing surprise or sarcasm.
εἶτα, adv. of time, then; next; after that: Mk. viii. 25 ; Lk. viii. 12; Jn. xiii. δ; xix. 27; xx. 27; Jas.i. 15; with the addition of a gen. absol. to define it more precisely Mk. iv. 17; asin classic Grk., it stands in enumerations, to mark a sequence depending either on temporal succession, as Mk. iv. 28 (see εἶτεν) ; 1 Co. xv. 5-7 (εἶτα ΓΤ ἔπειτα. so in mrg. Tr WH]... ἔπειτα... ἔπειτα... εἶτα [T ἔπειτα, so in mrg. L Tr WH]); 1 Co. xv. 24 (ἔπειτα. «. εἶτα) ; 1 Tim. ii. 13; or on the nature of the things enumerated, 1 Co. xii. 28 (πρῶτον... . δεύτερον ..Tpitrov...émera... εἶτα for which L T Tr WH ἔπειτα); [1 Tim. iii. 10]; in arguments it serves to add a new reason, furthermore (Germ. sodann) : Heb. xii. 9.
εἶτα (eita) — then.
εἶτα,
Ionic dialect εἶτεν (which see, compare ἔπειτα, -εν), adverb, used to denote the Sequence of one act or state upon another:
I. of Sequence in time, without any notion of Cause, then, next, πρῶτα μέν.., εἶτα.. [Refs 5th c.BC+]; soon, presently, [Refs 5th c.BC+]; εἶτα τί τοῦτ; well, what then? [Refs 5th c.BC+]; εἶτα.. τότε then.. after that, [Refs 5th c.BC+] then.., next.., then.., after that.., etc., [Refs 4th c.BC+]; with πάλιν, [Refs]; εἶτ᾽ οὖν also, [Refs 5th c.BC+]
I.2. frequently with finite Verb after a participle, expressing surprise or incongruity, and then, and yet, μή μοι προτείνων κέρδος εἶτ᾽ ἀποστέρει [Refs 5th c.BC+]
εἶτα εἶτεν
eita
of uncertain affinity; a particle of succession (in time or logical
enumeration), then, moreover:--after that(-ward), furthermore, then.
See also 1899.
see GREEK for 1899
εἶτα
Adv
then, thereafter, next
εἶτα eita 15x
then, afterwards, Mk. 4:17, 28; Lk. 8:12; in the next place, 1 Cor. 12:28; besides, furthermore, Heb. 12:9
εἶτα
to denote Sequence of Time, then, next, Lat. deinde, πρῶτα μὲν . . , εἶτα . . , Soph., Plat., etc.: soon, presently, Soph.
to denote Consequence, and so, then, therefore, accordingly, esp. in questions or exclamations to express surprise or sarcasm, and then . . ? and so . . ? κᾆτ᾽ οὐ δέχονται λιτάς; Soph.; εἴτ᾽ οὐκ αἰσχύνεσθε; Dem.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
15 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 15 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 13 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.
ἑνὸς μὲν τοῦ φωσφορεῖν, ἑτέρου δὲ σημείων, εἶτα καιρῶν τῶν περὶ τὰς ἐτησίους ὥρας, καὶ ἐπὶ πᾶσιν ἡμερῶν μηνῶν ἐνιαυτῶν, ἃ δὴ καὶ μέτρα χρόνου γέγονε καὶ τὴν ἀριθμοῦ φύσιν ἐγέννησεν.
Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς…
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ου πρ … … τρ … α τ … ουμ … ηνυ … ουσι ειτα ων ουκου … δ … αν κεχ … μ … ται τοις ρ
συμπεφωνημένην τιμὴν ἀργυρίου δραχμὰς ἑκατὸν … τῶν ἀπὸ τοῦ νῦν σιτικῶν πάντων … … ειτα … ο … … ἀκολουθεῖ ὄντων … vestiges
δέομαι καὶ ἀξιῶ ἀχθῆναι αὐτοὺς ἐπὶ σὲ ἵνα δυνηθῶ πρῶτον μὲν τὰ ἀπαχθέντα ἀπολαβεῖν εἶτα καὶ τῆς καθηκούσης ἐκδικίας τυχεῖν. ἔτους … Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Σεουήρου Ἀλεξάνδρου Εὐσεβοῦς
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
642 occurrences in the New Testament, rendered 91 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 635 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 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
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
διάβολος is derived from διαβάλλω, meaning slanderous or accusing falsely. It refers to a slanderer or the Devil, particularly in the New Testament, where it is used to denote Satan as the accuser of humanity. Key verses include Matthew 4:1 and 1 Timothy 3:11. The lexicons consistently identify it with the concept of false accusation and malevolence.
διάβολος, -ov, (διαβάλλω, q. ν.); prone to slander, slanderous, accusing falsely, (Arstph., Andoc., Plut., al.): 1 Tim. iii. 11; 2 Tim. iii. 3; Tit. ii. 3; as subst. ὁ διάβολος, a calumniator, false accuser, slanderer, [see κατηγορέω. fin.], (Xen. Ages. 11, 5; [Aristot., al.]): Sept. Esth. vii. 4; viii. 1. In the Bible and in eccl. writ. ὁ διάβολος [also διάβ. without the art.; cf. W. 124 (118); B. 89 (78)] is applied κατ᾽ ἐξοχήν to the one called in Hebr. jOwn, ὁ σατανᾶς (q. v.), viz. Satan, the prince of demons, the author of evil, persecuting good men (Jobi.; Zech. iii. 1 sqq., cf. Rev. xii. 10), estranging mankind from God and enticing them to sin, and afflicting them with diseases by means of demons who take possession of their bodies at his bidding; the malignant enemy of God and the Messiah: Mt. iv. 1, 5, [8, 11]; xiii. 39; xxv. 41; Lk. iv. 2, [3, 5 RL, 6, 13]; viii. 12; Jn.…
Read the full entry →διάβολος (diabolos) — devilish/the Devil.
διάβολ-ος, ον,
slanderous, backbiting, γραῦς [Refs 4th c.BC+]: superlative -ώτατος[Refs 5th c.BC+]; διάβολόν τι, aliquid invidiae, [Refs 5th c.BC+]
II. substantive, slanderer, [Refs 5th c.BC+]; enemy, [LXX]: hence, = Sâtân,[Refs]; the Devil, [NT]
III. adverb -λως injuriously, invidiously, [Refs 5th c.BC+]
διάβολος
diabolos
from 1225; a traducer; specially, Satan (compare 7854):--false
accuser, devil, slanderer.
see GREEK for 1225
see HEBREW for 07854
διάβολος, ον
Adj
slanderous, the Slanderer, the Devil
διάβολος diabolos 37x
slanderer, 1 Tim. 3:11; 2 Tim. 3:3; Tit. 2:3; a treacherous informer, traitor, Jn. 6:70; ὁ διάβολος, the devil
διάβολος διάβολος, ον slanderous, backbiting, Sup.; διαβολώτατος Ar.
as Subst. a slanderer, Arist.: the slanderer, the Devil, NTest.
adv. -λως, injuriously, invidiously, Thuc.
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
dev'-'-l. See DEMON; SATAN.
Devil
(Gr. diabolos), a slanderer, the arch-enemy of man’s spiritual interest (Job 1:6; Rev. 2:10; Zech. 3:1). He is called also “the accuser of the brethen” (Rev. 12:10).
In Lev. 17:7 the word “devil” is the translation of the Hebrew sair, meaning a “goat” or “satyr” (Isa. 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.
In Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning…
(slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, (Job 1:9,10) and its refutation is placed in the self-sacrifice of those "who loved not their own lives unto death." [SATAN; DEMON]
A fallen angel; and particularly the chief of them, the devil, or Satan. He is the great principle of evil in the world; and it is his grand object to counteract the good that God desires to do. He exerts himself, especially with his angels, to draw away the souls of men from embracing salvation through Jesus Christ.
His name signifies the calumniator, or false accuser; as the Hebrew Satan means the adversary. But the Scriptures give him various other appellations descriptive of his character. He is called, "The prince of this world," Joh 12:31; "The prince of the power of the air," Eph 2:2; "The god of this world," 2Co 4:4; "The dragon, that old serpent, the devil," Re 20:2…
38 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 37 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 15 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ αὐτὸς πανθαμαρτωλὸς ὢν καὶ μήπω φυγὼν τὸν πειρασμόν, ἀλλ̓ ἔτι ὢν ἐν μέσοις τοῖς ὀργάνοις τοῦ διαβόλου σπουδάζω τὴν δικαιοσύνην διώκειν, ὅπως ἰσχύσω κἂν ἐγγὺς αὐτῆς γενέσθαι, φοβούμενος τὴν κρίσιν τὴν μέλλουσαν.
τοῖς οὖν κληθεῖσι πρὸ τούτων τῶν ἡμερῶν ἔθηκεν ὁ κύριος μετάνοιαν: καρδιογνώστης γὰρ ὢν ὁ κύριος καὶ πάντα προγινώσκων ἔγνω τὴν ἀσθένειαν τῶν ἀνθρώπων καὶ τὴν πολυπλοκίαν τοῦ διαβόλου, ὅτι ποιήσει τι κακὸν τοῖς δούλοις τοῦ θεοῦ καὶ πονηρεύσεται εἰς…
ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ: μιμηταὶ δὲ τοῦ κυρίου σπουδάζωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστερηθῇ, τίς ἀθετηθῇ: ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν, ἀλλ̓ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε ἐν Ἰησοῦ Χριστῷ σαρκικῶς καὶ…
οἶδα μὲν ἀεὶ ὅτι διὰ τῶν ἁγίων σου εὐχῶν σωθήσομαι ἀπὸ παντὸς πειρατηρίου τοῦ διαβόλου καὶ ἀπὸ πάσης ἐπιβουλίας ἀνθρώπων, καὶ νῦν παρακαλῶ ὅπως μνημονεύσῃς μου ἐν ταῖς ἁγίαις
θην μάλα εὐχαριστήσας τῷ πανελεήμονι θεῷ ἐ … εργι πάντοτε τὸν διάβολον. τὴν εὐλογίαν, ἣν ἀπέστειλεν ἡ σὴ ἁγιότης διὰ τῶν σῶν παίδων, τὰ τῆς πανηγυρήσεως,
πρεσβείας τῶν ὁσίων ὑμῶν εὐχῶν ὅπως ῥυσθῶ παρὰ τοῦ Κρείττονος … πατ … τοῦ διαβόλου … ε μεῖζον πάντων προσκυνῶ καὶ ἀσπάζομαι ἐκθύμως τὴν ὑμετέραν πατρικὴν διάθεσιν μετὰ τῶν
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
αἴρω, transliterated as airō, is a Greek verb meaning to lift, raise, or take up. It encompasses a range of actions such as bearing or carrying something away, and it can also refer to the figurative act of raising one's voice or expiating sin. The New Testament uses this word in contexts like lifting a bed (Mark 2:9) and bearing the cross (Matthew 16:24).
αἴρω (contr. fr. poet. deipw); fut. ἀρῶ; 1 aor. ἦρα, inf. ἄραι, impv. dpov; pf. ἦρκα (Col. ii. 14); Pass., (pres. αἴρομαι]; pf. ἦρμαι (Jn. xx. 1); 1 aor. ἤρθην; (on the rejection of iota subser. in these tenses see Bitm. Ausf. Spr. i. pp. 413, 439 ;[W. 47 (46)]); 1 fut. dpOjcopa; [fr. Hom. down]; in the Sept. generally i. q. NWI; to lift up, raise. 1. to raise up; a. to raise stones, Jn. viii. 59; serpents, Mk. xvi. 18; a dead body, Acts xx. 9. b. to raise upwards, elevate, lift up: the hand, Rey. x. 5; the eyes, Jn. xi. 41; the voice, i. e. speak in a loud tone, ery out, Lk. xvii. 13; Acts iv. 24, (also in prof. writ.) ; τὴν ψυχήν, to raise the mind, i. q. excite, affect strongly (with a sense of fear, hope, joy, grief, ete.) ; in Jn. x. 24 to hold the mind in suspense between doubt and hope, cf. Liicke [or Meyer] ad loc. ¢. to draw up: a fish, Mt. xvii. 27 (ἀνασπᾶν, Hab. i. 15)…
Read the full entry →αἴρω. For αἴρω, “raise,” (ii/A.D.) ἄραι τὴν χεῖρα, and so 70. 607% 57. for αἴρειν χεῖρας may be specially noted, the Alexandrian inser. in Predsigke 1323 (ii/A.D.): θεῷ ὑψίστῳ καὶ πάντων ἐπόπτῃ Kal Ἡλίῳ καὶ Νεμέσεσι αἴρει ᾿Αρσεινόη ἄωρος τὰς χεῖρας. The inscr. is heathen, but has striking similarity to the Jewish prayer for vengeance on which Deissmann comments in ZAZ p. 423 ff. : is its thought partly due to Jewish suggestion? In P Fay 103% (iti/A.D.) payment is allotted to the bearers of a corpse—tois ἠρκάσι “lift up,”? as in Rev τοῦ, cf. Syd/ 807% One passage (4-601) αὐτόν : cf. P Grenf 11. 77° (iii/iv A.D.) ( = Se/ec- | tions, p. 120). In a magical formula of iii/A.D. instructions are given to take twenty-nine palm leaves, on whicn the names of the gods have been inscribed, and then —épe (= alpe) κατὰ δύο δύο, ‘‘Jift them up two by two,” P Oxy VI. 8861 ( = Selections, p. 111). A…
Read the full entry →αἴρω (airō) — to take up.
ἀείρω,
Epic dialect, Ionic dialect, and poetry; αἴρω (once in [Refs 8th c.BC+], Attic dialect and Trag. (except [Refs 4th c.BC+]; Aeolic dialect ἀέρρω, [Refs 7th c.BC+]imperfect ἤειρον (συν-) [Refs 8th c.BC+], Epic dialect ἄειρον[Refs 8th c.BC+], Attic dialect and Trag. ᾖρον: future ἀρῶ [ᾱ], contraction for ἀερῶ (which is not found), [Refs 5th c.BC+]: aorist 1 ἤειρα (συν-) [Refs 8th c.BC+], (παρ-) [Refs 7th c.BC+], Epic dialect ἄειρα[Refs 8th c.BC+]; Aeolic dialect imperative ἀέρρατε[Refs 7th c.BC+]; subjunctive ἀέρσῃ[Refs]; participle ἀείρας[Refs 5th c.BC+]; ἦρα[Refs 5th c.BC+], 3rd.pers.plural ἤροσαν[LXX+3rd c.BC+], infinitive ἆραι[Refs 3rd c.BC+], participle ἄρας[Refs 5th c.BC+] in all moods]: perfect ἦρκα[Refs 4th c.BC+], (ἀπ-) [Refs 5th c.BC+]pluperfect ἤρκεσαν (ἀπ-) [Refs 4th c.BC+]:—middle ἀείρομαι (ἀπ-) [Refs 8th c.BC+]; αἴρομαι [Refs 5th…
Read the full entry →αἴρω
airo
a primary root; to lift up; by implication, to take up or away;
figuratively, to raise (the voice), keep in suspense (the mind),
specially, to sail away (i.e. weigh anchor); by Hebraism (compare
5375) to expiate sin:--away with, bear (up), carry, lift up, loose,
make to doubt, put away, remove, take (away, up).
see HEBREW for 05375
αἴρω
v.
I raise, lift up
αἴρω airō 101x
to take up, lift, raise; bear, carry; take away, remove; destroy, kill
αἴρω epic and poet. ἀείρω q.v. distinguish ἀρῶ from ἀ_ρῶ, contr. of ἀερῶ. Act.
to take up, raise, lift up, Il., etc.; αἴρειν βῆμα to step, walk, Eur.; αἴρ. σημεῖον to hoist a signal, Xen.:—Pass. to mount up, ascend, id. Xen.
often of armies and ships, αἴρ. τὰς ναῦς to get the fleet under sail, Thuc.:—also intr. to get under way, start, set out, ἆραι τῶι στρατῶι id. Thuc.;—so in Mid. and Pass., Hdt., etc.
to bear, sustain, μόρον Aesch.; ἆθλον Soph.
to raise up, exalt, Aesch.:—of passion, to exalt, excite, ὑψοῦ αἴρειν θυμόν to grow excited, Soph.; αἴρειν θάρσος to pluck up courage, Eur., etc.: Pass., οὐκ ἤρθη νοῦν ἐς ἀτασθαλίην Simon.
to raise by words, to extol, exaggerate, Eur., Dem.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
103 occurrences in the New Testament, rendered 55 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 101 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 132 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τοῦ μὲν γὰρ γεγονότος ἐπιμελεῖσθαι τὸν πατέρα καὶ ποιητὴν αἱρεῖ λόγος·
οἱ δὲ συνέντες ἰσχὺν αὐτῷ καὶ μέγεθος πραγμάτων τὴν ὄψιν προλέγουσαν καὶ κατʼ αὐτῶν τὴν ἐξουσίαν ἐσομένην τῷ μὲν Ἰωσήπῳ τούτων οὐδὲν ὡς οὐ γνώριμον αὐτοῖς τὸ ὄναρ ὂν διεσάφησαν, ἀρὰς δʼ ἐποιήσαντο μηδὲν εἰς τέλος αὐτῷ παρελθεῖν ὧν ὑπενόουν καὶ πρὸς…
τύπος ἐστὶν τοῦ Ἰησοῦ τῇ ἐκκλησίᾳ θέμενος, ὅτι ὃς ἐὰν θέλῃ τὸ ἔριον ἆραι τὸ κόκκινον, δεῖ αὐτὸν πολλὰ παθεῖν διὰ τὸ εἶναι φοβερὰν τὴν ἄκανθαν, καὶ θλιβέντα κυριεῦσαι αὐτοῦ.
Ἐπιθυμήτῳ μηδὲ Τρυφωνίωνι ἂν μή σε ασ … α … …… ται τὸ καθέν” αἱρῶν ὅτι ὁ ἐπίτροπος ἔγνωκε ὅτι ἔχει τ … … … … … ἐνέχυρον, ἄν
σὺν Σεξτιλλίωι ἑκατοντάρχηι δραχμαὶ ξ παιδαρίωι δραχμαὶ η γείνεται τοῦ ιη ἔτους ἀργυρίου δραχμαὶ Αρη καὶ τοῦ ιθ ἔτους ἀργυρίου δραχμαὶ ω καὶ τιμῆς κλημάτων εἰς μοσχείαν δραχμαὶ ρκ
ἀρουρῶν δ γ μίσθωσις Κρονίωνος πρὸς Ἀκῆν καὶ ἄλλον ἀρουρῶν … μίσθωσις Κρονίωνος πρὸς Ἡρᾶν ἀρουρῶν μίσθωσις Μαχάτου καὶ ἄλλου πρὸς Με … είφιον μυμ … μίσθωσις Ἀμάειτος πρὸς
The 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
λόγος (logos) is a Greek word meaning 'word' or 'speech,' derived from the verb λέγω (lego). It encompasses a range of meanings including a saying, statement, discourse, or even the inward thought itself. In the New Testament, it often refers to the word of God or teachings, appearing in verses like Matthew 8:8 and John 1:1. The lexicons do not show significant disagreement regarding its meanings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →λόγος, -ου, ὁ (< λέγω),
[in LXX chiefly for
דָּבָר, also for אֵמֶר, מִלָּה, etc.;]
Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum.
a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.
λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον…
Read the full entry →λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το…
Read the full entry →λόγος (logos) — word.
λόγος, ὁ,
verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:
I. computation, reckoning (compare λέγω (B) II).
I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]
I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th…
λόγος
logos
from 3004; something said (including the thought); by implication, a
topic (subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specially, (with the article in
John) the Divine Expression (i.e. Christ):--account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove,
say(-ing), shew, X speaker, speech, talk, thing, + none of these
things move me, tidings, treatise, utterance, word, work.
see GREEK for 3004
λόγος, ου, ὁ
n.m.
a word, speech, divine utterance, analogy
λόγος logos 330x
a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37;
λόγος λόγος, ὁ, λέγω3 (A) the word or that by which the inward thought is expressed, Lat. oratio; and, (B) the inward thought itself, Lat. ratio.
Lat. vox, oratio, that which is said or spoken:
a word, pl. words, i. e. language, talk, Hom., etc.; λόγου ἕνεκα, Lat. dicis causa, merely for talking's sake, Plat.; λόγῳ in word, in pretence, opp. to ἔργῳ (in deed, in reality), Hdt., attic
a word, saying, statement, Thuc.: an oracle, Pind., Plat.:— a saying, maxim, proverb, Pind., Aesch.
an assertion, promise, Soph.
a resolution, κοινῷ λ. by common consent, Hdt.
a condition, ἐπὶ λόγῳ τοιῷδε id. Hdt.
a command, Aesch.
speech, discourse, conversation, εἰς λόγους ἐλθεῖν, συνελθεῖν, ἀφικέσθαι τινί Hdt., attic; λόγου μεῖζον, κρεῖσσον beyond expression, Hdt., Thuc.; λόγου ἄξιον worth mention…
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
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
332 occurrences in the New Testament, rendered 29 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 331 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 536 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ἔτους λε Μεσορὴ ἰδίου λόγου Δρύτωνος. ἐκ τῆς νήσου πρὸς Λαμένθιν δέδωκα πυροῦ ιδ κριθῆς β ἐμβαδικὸν δραχμὰς λ
Μοσχίων Πετεαρσένθει χαίρειν. ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ
Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς ὁ Ὥρου πατὴρ καὶ ὁ αὐτὸς Ὧρος εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
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
καρδία (kardia) means 'heart' and encompasses both the physical organ and the metaphorical seat of life, emotions, thoughts, and intentions. It appears in various contexts in the New Testament, often relating to spiritual and moral conditions (e.g., Matthew 5:8). The term is derived from a root meaning to quiver or palpitate, linking it to feelings and desires.
καρδία, -ας, ἡ,
[in LXX chiefly for לֵב, לֵבָב;]
the heart,
the bodily organ which is regarded as the seat of life (II Ki 18:14, IV Ki 9:24, al.).
In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317 f.; DGG, ii, 344a);
καρδία, -as, 7, poetic κραδία and καρδίη (in the latter form almost always in Hom. [only at the beginning of a line in three places; everywhere else by metathesis xpadin; Ebeling, Lex. Hom. 5. v.}), [fr. a root signifying to quiver or palpitate; οἵ. Curtius § 39; Vaniéek p. 1097 (Etym. Magn. 491, 56 mapa τὸ κραδαίνω, τὸ σείω " ἀεικίνητος yap ἡ καρδία): allied with Lat. cor; Eng. heart]; Sept. for 37 and 239; the heart; 1. prop. that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life: 2S. xviii. 14; 2 K. ix. 24; Tob. vi. 5 (4), 7 (6) sq.,17(16). Hence 2. univ. καρδία denotes the seat and centre of all physical and spiritual life; and a. the vigor and sense of physical life (Ps. ci. (cii.) 5; στήρισον τὴν καρδίαν σου Ψψωμῷ ἄρτου, Judg. xix. 5; to which add Ps. ciii. (civ.) 15): τρέφειν τὰς καρδίας, Jas. v.55…
Read the full entry →καρδία (kardia) — heart.
καρδί-α, ἡ,
Ionic dialect καρδίη, Epic dialect κρᾰδίη (καρδίη in [Refs 8th c.BC+] only in καρδίῃ ἄλληκτον πολεμίζειν ἠδὲ μάχεσθαι [Refs 8th c.BC+] always in Trag., except in some dact. and anapaest meter verses, [Refs 5th c.BC+]; Aeolic dialect κάρζα [Refs] (but καρδία [Refs 7th c.BC+] κορζία (Paph.), [Refs 5th c.AD+]:—heart, ἐν δέ τέ οἱ κραδίη μεγάλα στέρνοισι πατάσσει [Refs 8th c.BC+]; πηδᾷ ἡ κ. [Refs 5th c.BC+]: especially as the seat of feeling and passion, as rage or anger, οἰδάνεται κραδίη Χόλῳ [Refs 8th c.BC+]; καρδίης πλέως full of heart, [Refs 7th c.BC+]; of fear or courage, κυνὸς ὄμματ᾽ ἔχων, κραδίην δ᾽ ἐλάφοιο [Refs 8th c.BC+]; [σφηκῶν] κραδίην καὶ θυμὸν ἔχοντες [Refs 5th c.BC+]; τὸν νέον τίνα οἴει κ. ἴσχει; what do you think are his feelings? [Refs 5th c.BC+]; of sorrow or joy, ἐν κραδίῃ μέγα πένθος ἄεξε [Refs 8th c.BC+]…
Read the full entry →καρδία
kardia
prolonged from a primary kar (Latin cor, "heart"); the heart, i.e.
(figuratively) the thoughts or feelings (mind); also (by analogy) the
middle:--(+ broken-)heart(-ed).
καρδία, ας, ἡ
n.f.
the heart, inner life, intention
καρδία kardia 156x
the heart, regarded as the seat of feeling, impulse, affection, desire, Mt. 6:21; 22:37; Phil. 1:7; the heart, as the seat of intellect, Mt. 13:15; Rom. 1:21; the heart, as the inner and mental frame, Mt. 5:8; Lk. 16:15; 1 Pet. 3:4; the conscience, 1 Jn. 3:20, 21; the heart, the inner part, middle, center, Mt. 12:40
καρδία καρδία, ἡ, the heart, ἐν στέρνοισι κραδίη πατάσσει Il.; κραδίη ἔξω στήθεος ἐκθρώσκει, of one panic-stricken, id. Il.; οἰδάνεται κραδίη χόλῳ id. Il., etc.; ἐκ τῆς καρδίας φιλεῖν Ar.; τἀπὸ καρδίας λέγειν, Lat. ex animo, to speak freely, Eur.
the stomach, Thuc.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
161 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 156 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 405 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.
τὰ δ’ ἐντὸς λεγόμενα σπλάγχνα στόμαχος, καρδία, πνεύμων, σπλήν, ἧπαρ, νεφροὶ δύο.
καὶ ὁ μὲν πρὸς τὴν χαρὰν τὴν τοῦ ὀνείρατος ἀνεπήδησεν ἀπὸ τοῦ θρόνου, πλήξας δʼ αὐτὸν Ἰούδης εἰς τὴν καρδίαν καὶ τὸ ξιφίδιον ἐγκαταλιπὼν ἔξεισι προσκλίνας τὴν θύραν.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
ἕως Φαῶφι κ … Ἀντωνίνου Κομμόδου … ἀπὸ μηνὸς Φαῶφι ϛ … κάρδιαι καιναί … ὀφθαλμις … … εχων
ἀκούσαντες οὖν τινὲς στρατιῶται οἱ ἐν τῇ παρεμβολῇ καὶ φόβον θεοῦ ἔχοντες ἐν τῇ καρδίᾳ ἦρκαν αὐτοὺς καὶ ἔκρυψαν ἐν ταῖς κέλλαις ἐν τῇ παρεμβολῇ. καὶ ἐκείνων μὴ εὑρεθέντων
ἐγὼ Ὡρίων, ἵνα ἐπάρωσιν αὐτῶν τὰς ἁγιωτάτας αὐτῶν χεῖρας πρὸς τὸν θεὸν ἐν ὅλῃ καρδίᾳ αὐτῶν ὡς τύπος σταυροῦ καὶ μὴ ἀποστερήσωσί με καὶ μὴ ἐ … ωσί με,
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
πιστεύω (pisteuō) means to have faith or believe, often in a religious context, such as trusting in God or Jesus. It can be used in various constructions, including believing in someone or something, and it can also mean to entrust. The New Testament frequently employs this word, particularly regarding faith in Christ and the gospel.
πιστεύω,
[in LXX chiefly for אמן hi.;]
intrans., to have faith (in), to believe; in cl., c. acc., dat., in NT also c. prep. (on the significance of the various constructions, v. M, Pr., 67 f.; Vau. on Ro 4:5; Ellic. on I Ti 1:16; Abbott, JV, 19-80): absol., Mt 24:23, 26, Mk 13:21, I Co 11:18; c. acc. rei, Ac 13:41, I Co 13:7; c. dat. pers. (to believe what one says), Mk 16:[13, 14], I Jo 4:1; τ. ψεύδει, II Th 2:11; περί . . . ὅτι, Jo 9:18; esp. and…
Read the full entry →πιστεύω ; impf. ἐπίστευον; fut. πιστεύσω; 1 aor. ἐπίστευσα: pf. πεπίστευκα; plupf. (without augm., cf. W. § 12, 9; [B. 33 (29)]) πεπιστεύκειν (Acts xiv. 23); Pass., pf. πεπίστευμαι; 1 aor. ἐπιστεύθην; (πιστός); Sept. for 87; in class. Grk. fr. Aeschyl., Soph., Eur., Thue. down; to believe, i.e. 1. intrans. to think to be true; to be persuaded of; to credit, place confidence in; a. uniy.: the thing believed being evident from the preceding context, Mt. xxiv. 23, [26]; Mk. xiii. 21; 1 Co. xi. 18; ν΄. an ace. of the thing, Acts xiii. 41 (LT Tr WH ὅ for Ree. 8); to credit, have confidence, foll. by ὅτι, Acts ix. 26; τινί, to believe one’s words, Mk. xvi. 13sq.; 1 Jn.iv. 1; τινὶ ore, Jn. iv. 21; τῷ ψεύδει, 2 Th. fi. 115 περί τινος, ὅτι, Jn. ix. 18. b. spec., in a moral and religious reference, πιστεύειν is used in the N. T. of tha conviction and trust to which a man is impelled by a Comp.…
Read the full entry →πιστεύω. The different constructions of πιστεύω in the NT are fully discussed by Moulton Pro/eg. pp. 67 f., 235 : see also Abbott Joh. Voc. p. 19 ff., and for the possibility that πιστεύω in Acts need not imply belief of a permanently religious character see Ramsay Teaching p. 445ff., and Recent Discovery p. 164 ff. For πιστεύω (a) c. dat. pers. cf. P Par 63110 (B.c. 164) (= P Petr III. p. 28) ols οὐδὲ βουλόμενοι προσῖναι πρὸς τὴν γεωργίαν π[ιστ]εύ[σει7ε ἄν τις, ‘“ whom no one would trust, , TLOTLKOS even if they were willing to do the work ’’ (Mahaffy), P Oxy VI. 898?% (A.D. 123) οὐ πιστεύοντος οὔτε αὐτῇ οὐδὲ τῆι ἡλικίᾳ μου, ‘distrusting both her and my own youth” (Edd.), BGU III. τοι εἴ: 13 (ii/a.D.) κἄν τί σοι προσπίπτηι περὶ τῶν ἐναντίων, ὧι πιστεύσειεν ἄ[ν] τις, διασάφει, and P Tebt II. 418! (iii/a.p.) οὐδενὶ ἐπίστευσα [ὥ]στε αὐτῇ κομίσαι, “1 have trusted no one to take it to her”…
Read the full entry →πιστεύω (pisteuō) — to trust (in).
πιστ-εύω,
future -εύσω: pluperfect πεπιστεύκειν [NT]: (πίστις):—trust, put faith in, rely on a person, thing, or statement, τινι [Refs 5th c.BC+]; [σημείοις] [Refs 5th c.BC+] adjective or pronoun, λόγοις ἐμοῖσι πίστευσον τάδε believe my words herein, [NT+5th c.BC+]; εἰς τὸ ὄνομά τινος[NT]: absolutely, believe, περὶ μὲν τούτου.. οὔτε ἀπιστέω οὔτε ὦν π. τι λίην [Refs 5th c.BC+]; χαλεπὰ παντὶ ἑξῆς τεκμηρίῳ πιστεῦσαι although it is hard to believe every single bit of evidence about them, [Refs 5th c.BC+] entertain a confident opinion, [Refs]:—passive, to be trusted or believed, ἄνδρες ἄξιοι πιστεύεσθαι [Refs 5th c.BC+]; πιστευθῆναι ὑπό τινος enjoy his confidence,[Refs 4th c.BC+]; ὡς πιστευθησόμενος as if he would be believed, [Refs 4th c.BC+]; πιστεύονται [οἱ λόγοι] [Refs]; ἐπιστεύοντο ἃ ἔλεγον they were believed in what they said, [Refs…
Read the full entry →πιστεύω
pisteuo
from 4102; to have faith (in, upon, or with respect to, a person or
thing), i.e. credit; by implication, to entrust (especially one's
spiritual well-being to Christ):--believe(-r), commit (to trust), put
in trust with.
see GREEK for 4102
πιστεύω
v.
I believe, have faith in
πιστεύω pisteuō 241x
pluperfect, πεπιστεύκειν, to believe, give credit to, Mk. 1:15; 16:13; Lk. 24:25; intrans. to believe, have a mental persuasion, Mt. 8:13; 9:28; Jas. 2:19; to believe, be of opinion, Rom. 14:2; in NT πιστεύειν ἐν, εἰς, ἐπί, to believe in or on, Mt. 18:6; 27:42; Jn. 3:15, 16, 18; absol. to believe, be a believer, Acts 2:44; 4:4, 32; 13:48; trans. to intrust, commit to the charge or power of, Read the full entry →
πιστεύω πίστις to trust, trust to or in, put faith in, rely on, believe in a person or thing, c. dat., π. τινί Hdt., attic; with neut. adj., λόγοις ἐμοῖσι πίστευσον τάδε believe my words herein, Eur.:—later, π. εἰς Θεόν to believe on or in God, NTest.; π. ἐπὶ τὸν Κύριον id. NTest.:—absol. to believe, Hdt., Thuc.:—Pass. to be trusted or believed, Plat.; πιστεύεσθαι ὑπό τινος to enjoy his confidence, Xen.; π. παρά τινι, πρός τινα Dem.; ὡς πιστευθησόμενος as if he would be believed, id. Dem.:—Mid. to believe mutually, id. Dem.
to comply, Soph.
c. inf. to believe that, feel sure or confident that a thing is, will be, has been, Eur., etc.; π. ποιεῖν to dare to do a thing, Dem.:—Pass., πιστεύομαι ἀληθεύσειν I am believed likely to speak truth…
Read the full entry →Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
245 occurrences in the New Testament, rendered 57 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 241 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 40 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.
12), ᾧ προσεῖναι τοῦτο ἀνάγκη καὶ πιστεύειν καλὸν ὑπισχνουμένῳ.
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
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.
Λονγίνωι ὁμοῦ ζῶμεν. εἴρηκας μοι ὑπὲρ τοῦ κομονοπλαρίου σου εἰς Διὸς πόλιν καὶ οὐ πεπίστευκά σοι. ἀφ’ οὗ ἀνέβην, μετὰ Λονγίνου συνσκηνῶ. εἰς ἡμᾶς ὁ ἄνθρωπος πολεμεῖ, ὁ κομονοπλάρις
Ἀμμώνις Πετεήσιος κατὰ Ταμενοῦ Ἑρμίου καὶ Ταχοντεσαοῦ θυγατρός· Κύριέ μου, πεπίστευκα αὐταῖς τὸ ἱερόν, τῇ τε θυγατρὶ τοῦ ἐμοῦ ἐπιστάτου καὶ τῇ γυναικὶ αὐτοῦ, καὶ
ἠθέλησα ὑμῖν πέμψαι θαλλὸν ἐκ τῶν Τυρίων, καὶ διὰ τὸ μὴ ἀντιγράψαι ὑμᾶς οὐ πεπίστευκα οὐθενὶ διὰ τὸ μέγεθος τῆς ὁδοῦ. ὧδε γὰρ ἱμάτια καλὰ καὶ ἔβενος καὶ πινάρια
σῴζω is a verb meaning 'to save' or 'to heal,' derived from a root meaning 'safe.' It encompasses a range of meanings from physical preservation to spiritual salvation, often appearing in contexts of rescue from danger or illness. In the New Testament, it is used to describe both physical healing and spiritual salvation, with references in Matthew, Mark, and Acts. Lexicons note its various applications, including saving from death and preserving from loss.
σώζω (on the more accurate σῴζω, v. WH, Intr., § 410; Bl., §3, 1-3),
[in LXX chiefly for ישׁע hi., also for מלט ni., נצל ni., etc. ;]
to save from peril, injury or suffering: Mt 8:25, Mk 13:20, Lk 23:35, al.; τ. ψυχήν, Mt 16:25, al.; seq. ἐκ, Jo 12:27, He 5:7, Ju 5; of healing, restoring to health: Mt 9:22, Mk 5:34, al. In NT, esp. of salvation from spiritual disease and death, in which sense it is "spoken of in Scripture as either (1) past, (2) present, or (3) future, according as redemption…
Read the full entry →σώζω [al. σῴζω (cf. WH. Intr. § 410; Meisterhans p. 87)]; fut. σώσω; 1 aor. ἔσωσα; pf. σέσωκα ; Pass., pres. σώζομαι; impf, ἐσωζόμην ; pf. 3 pers. sing. (Acts iv. 9) σέσωoracand (acc. to Tdf.) σέσωται (cf. Kiihner i. 912 ; [ Photius s. v.; Rutherford, New Phryn. p. 99; Veitch s. v.]) ; 1 aor.
σῴζω (for the t subscript see WH 2 277. 5 p. 314, Blass-Debrunner Gr, ὃ 26) is used like the English ‘‘save” with a variety of application, as the following miscellaneous exx. show—PSI IV. 40518 (iii/B.c.) ἀντιλαβοῦ αὐτῶν καθ᾽ ὁπόσον δύνηι els τὸ σώιζεσθαι αὐτούς, P Hib I. 777 (B.c. 249) συντετάγμεθα γὰρ. .. [τοῖς θε]οῖς [ra] ἱερὰ σωθήσεσθαι καθὰ Kal πρότερον, ‘‘for we have received instructions that the sacred revenues (?) are to be preserved for the gods as in former times,’ P Amh IT. 3532 (B.c. 132) ἐπεὶ οὖν σέσωσαι ἐν τῆι ἀρρωστίαι ὑπὸ τοῦ Σοκνοπαῖτος θεοῦ μεγάλου, ‘‘since, therefore, your life has been saved in sickness by the great god Socnopaeus,” P Tebt I. 561! (late ii/B.c.) σῶσαι ψυχὰς πολλάς (from famine), 76. II. 302° (A.D. 71-2) τινων βιβλίων σ]ωζομένω[ν ἐν τῷ ἱερῷ, “certain documents preserved at the temple,” BGU II. 4238 (ii/a.D.) (= Deissmann LAE*, p. 179) pov…
Read the full entry →σῴζω (sōzō) — to save.
σῴζω,
with ι wherever ζ follows ω, as σῴζω, [Refs 5th c.BC+], but otherwise without it, e.g. ἔσωσε [Refs 5th c.BC+]; but Didym. (and many Hellenistic and later Inscrr. and Papyri) rejected the ι everywhere, see [Refs 5th c.BC+]; σοζ[, i.e. σωζ[, occurs in [Refs]: future σώσω [Refs 5th c.BC+]; early Attic dialect σωῶ [Refs]perfect σέσωκα, also σέσῳκα, see. {ἀνασῴζω}:— middle, future σώσομαι [Refs 5th c.BC+]: aorist ἐσωσάμην [Refs 5th c.BC+]:—passive, future σωθήσομαι [Refs 5th c.BC+]: aorist ἐσώθην [Refs 5th c.BC+]: perfect σέσωσμαι [Refs 5th c.BC+]; said to be Attic dialect by [Refs 9th c.AD+]; διασεσῳμένους is found in [Refs 4th c.BC+]; later σέσῳσται [Refs 3rd c.BC+].--The foll. forms are found in [Refs 8th c.BC+]
Read the full entry →σῴζω
sozo
from a primary sos (contraction for obsolete saos, "safe"); to save,
i.e. deliver or protect (literally or figuratively):--heal, preserve,
save (self), do well, be (make) whole.
σῴζω
v.
I save, heal
σῴζω sōzō 106x
to save, rescue; to preserve safe and unharmed, Mark. 8:25; 10:22; 24:22; 27:40, 42, 49; 1 Tim. 2:15; σῴζειν εἰς, to bring safely to, 2 Tim. 4:18; to cure, heal, restore to health, Mt. 9:21, 22; Mk. 5:23, 28, 34; 6:56; to save, preserve from being lost, Mt. 16:25; Mk. 3:4; 8:35; σῴζειν ἀπό, to deliver from, set free from, Mt. 1:21; Jn. 12:27; Read the full entry →
σώζω σῶς to save, keep:
of persons, to save from death, keep alive, preserve, Hom., attic
of things, to keep safe, preserve, Hom.:—Mid. to keep or preserve for oneself, Soph., etc.
to keep, observe, maintain laws, etc., Trag.:—Pass., Thuc.
to keep in mind, remember, Eur., Plat.:—so in Mid., Soph., Plat.
with a sense of motion to a place, to bring one safe to, τὸν δ᾽ ἐσάωσεν ἐς ποταμοῦ προχοάς Od.; σω. τινὰ πρὸς ἤπειρον Aesch.:—in Pass. to come safe, escape to a place, ἐς οἶκον Hdt.; ἐπὶ θάλατταν Xen.
to carry off safe, rescue from danger, ἐκ πολέμου Il.; ἐκ θανάτοιο Od.; ἀπὸ στρατείας Aesch.:—c. gen., ἐχθρῶν σῶσαι χθόνα to rescue the land from enemies, Soph.; Pass., σωθῆναι κακῶν Eur.
Verb-APS-3P — Verb · aorist · passive · subjunctive · third person · pluralaorist passive subjunctive — a completed action, viewed as a whole.
V-APS-3P Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Subjunctive Person: third Number: Plural
109 occurrences in the New Testament, rendered 43 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 106 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 152 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τοὺς δ’ ἀπογόνους τῆς ἐκείνου μετέχοντας ἰδέας ἀναγκαῖον εἰ καὶ ἀμυδροὺς ἀλλ’ οὖν ἔτι σῴζειν τοὺς τύπους τῆς πρὸς τὸν προπάτορα συγγενείας.
καὶ οἱ μὲν οὕτως ἀφανίζονται πάντες, Νῶχος δὲ σώζεται μόνος ὑποθεμένου μηχανὴν αὐτῷ καὶ πόρον πρὸς σωτηρίαν τοῦ θεοῦ τοιαύτην·
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εὐθέως ἀνέβην πρὸς τὴν ἀδελφήν σου· καὶ εὐθὺς ἔγραψά σοι, ὅτι ἀπρόσκοπός ἤμην καὶ ἐσώθημεν τῶν θεῶν θελόντων. ἀσπάζου Ἀμᾶν καὶ Παυλῖναν καὶ Πόπλιν καὶ Διόδωρον καὶ Γρανίαν καὶ
Σοκνοπαίωι καὶ Σοκονπιείω θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενίας, τοῦτό μοι ἐξένεγκον.
Σοκνοπαίωι καὶ Σοκονπιείῳ θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ μὲν σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενείας , τοῦτό μοι ἐξένεγκον.