Luke 8:3 — Word Study
N1904καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.¶
BSAandkai JoannaIōanna, Iōanan [the wife of a high-ranking official] wifegunē of ChuzaChouzas△ a stewardepitropos [steward, one who oversees] of HerodHērōdēs [tetrarch, a ruler of a region] andkai SusannaSousanna△ andkai othersheteros manypolus [numerous, a large group of] whohostis, hētis [female followers, disciples] were ministeringdiakoneō▸ [serving, providing for] to themautos out ofapo theho possessionshuparchō▸ [resources, wealth] of theirs.autos [personal, private]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| Ἰωάννα | Joanna | Noun, nominative, singular |
| γυνὴ | wife | Noun, nominative, singular |
| Χουζᾶ | of Chuza | Noun, genitive, singular |
| ἐπιτρόπου | a steward | Noun, genitive, singular |
| Ἡρῴδου | of Herod | Noun, genitive, singular |
| καὶ | and | Conjunction |
| Σουσάννα | Susanna | Noun, nominative, singular |
| καὶ | and | Conjunction |
| ἕτεραι | others | Adjective, nominative, plural |
| πολλαὶ | many | Adjective, nominative, plural |
| αἵτινες | who | Relative pronoun, nominative, plural |
| διηκόνουν | were ministering | Verb, imperfect, active |
| αὐτοῖς | to them | Personal pronoun, dative, plural |
| ἐκ | out of | Preposition |
| τῶν | the | Article, genitive, plural |
| ὑπαρχόντων | possessions | Verb, present, active |
| αὐταῖς.¶ | of theirs. | Personal pronoun, dative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means. |
| KJV | And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance. |
| ASV | and Joanna the wife of Chuzas Herod’s steward, and Susanna, and many others, who ministered unto them of their substance. |
| YLT | and Joanna wife of Chuza, steward of Herod, and Susanna, and many others, who were ministering to him from their substance. |
| WEB | and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others who served them from their possessions. |
| BBE | And Joanna, the wife of Chuza, Herod's chief house-servant, and Susanna and a number of others, who gave him of their wealth for his needs. |
Where they part company is διηκόνουν — see How Translations Differ.
The sentence has a main clause identifying the women and two phrases that describe their action and the source of their support.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectἸωάννα
verbδιακονέω
The sentence as the grammar sees it Open the tree ›
2 of 18 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Luke 8:3
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 — Women Supporting Jesus' Ministrygenerated
Luke 8:3 describes how women, including Joanna and Susanna, played a vital role in Jesus' ministry by providing support. This passage emphasizes their contributions and the importance of their involvement in the early Christian community. Their actions reflect the broader theme of service and support found throughout the New Testament, where individuals contribute to the work of the gospel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 24:10 | It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. |
| 2 | Luke 9:7–9 | When Herod the tetrarch heard about all that was happening, he was perplexed. For some were saying that John had risen from the dead, |
| 3 | John 4:46–53 | So once again He came to Cana in Galilee, where He had turned the water into wine. And there was a royal official whose son lay sick at Capernaum. |
| 4 | Acts 13:1 | Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch), and Saul. |
| 5 | Philippians 4:22 | All the saints send you greetings, especially those from the household of Caesar. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — διηκόνουν, diakoneōgenerated
The verb διακονέω (i.e., *diakoneō*) means 'to serve' or 'to minister.' It indicates an active role in providing care and assistance, particularly in a religious context. The form used here is the imperfect active indicative, showing that the action was ongoing.
In this context, the women are described as continuously serving Jesus and His disciples, highlighting their dedication and the importance of their support. This verb captures the essence of their ministry, which was not just passive but involved active participation in Jesus' mission.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses were ministering, which aligns with the active nature of the Greek verb.
Translations vary in how they render the phrase. The KJV and ASV use ministered unto, while the WEB opts for served. The BBE uses gave him of their wealth, emphasizing the financial aspect of their support.
Sentence Structuregenerated
The main verb of the sentence is διηκόνουν, they were ministering, which is supported by a series of noun phrases that identify the subjects: Joanna, Susanna, and many others. The structure reveals the collective action of these women in service.
The sentence also includes prepositional phrases that clarify the context of their ministry, indicating that they were serving out of their own means, which highlights their personal investment in Jesus' work.
Septuagint Backgroundgenerated
In the Septuagint, the word γυνὴ (gunē), meaning 'wife,' corresponds to the Hebrew אִשָּׁה (ishah), which can mean 'woman' or 'wife.' This choice emphasizes the role of Joanna as a female figure within the context of the passage.
The term ἕτεραι (heteros), translated as 'others,' aligns with the Hebrew אַחֵר (acher), meaning 'another.' This indicates that Joanna, along with other women, played a significant role in the ministry, highlighting the inclusion of multiple contributors.
In plain words — the whole versegenerated
Luke 8:3 tells us about Joanna, the wife of Herod's steward, and Susanna, along with many other women who supported Jesus and His disciples. These women were actively involved in ministry, using their own resources to help meet the needs of Jesus and His followers.
Frequently Asked Questionsgenerated
The women mentioned are Joanna, the wife of Chuza, and Susanna, along with many others who supported Jesus' ministry.
It means they were actively serving and providing for Jesus and His disciples, indicating their important role in the ministry.
Joanna was the wife of a high-ranking official, which highlights the diverse backgrounds of Jesus' supporters and the breaking of social norms.
They supported Jesus out of their own means, which implies they used their personal resources to help meet the needs of His ministry.
Reflection Questionsgenerated
- What role do I see women playing in my community or church today, similar to Joanna and Susanna?
- How can I use my own resources to support the work of the gospel?
- What does it mean to me to serve others in my daily life?
- How can I encourage others to be active participants in ministry?
The early church on this verse — how the Fathers read it
Early church writers reflect on the significance of the women supporting Jesus' ministry, highlighting their roles in the spread of the gospel.
If anyone does not believe that wherever they preached the gospel the apostles brought women of holy life with them, so that these women might minister the necessities of life to them from their abundance,Early Church Fathers on Luke 8 →
And Joanna, the wife of Chuza, Herod's steward. If Mary suggests the Church cleansed from the filth of sins among the nations, why should not Joanna designate the same Church, once indeed subject to the worship of idols,Early Church Fathers on Luke 8 →
And Susanna, and many others, who were ministering to him from their resources. It was a Jewish custom, nor was it considered blameworthy, according to an ancient custom of the nation,Early Church Fathers on Luke 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 8:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joanna, the wife of Chuza, Herod's steward,.... Joanna, or Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as Jochanan, or John, was for a man.
Read John Gill on Luke 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. And Joanna the wife of Chuza Herod's steward.
Read Robert Jamieson on Luke 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 And Joanna the wife of Chuza Herod’ s steward, and Susanna, and many others, which ministered unto him of their substance. Ver. 3. Joanna, the wife of Chuza, Herod’ s steward] Or treasurer, as the Arabic calleth him, his vicar-general, or protetrarch. This court lady followeth Christ: so did Serena the empress, who was therefore martyred by her husband Diocletian. So Elizabeth, Queen of Denmark; of whom Luther testifieth (in Epist. ad Jo. Agrieol.) that she died a faithful professor of the reformed religion; and addeth, Scilicet Christus etiam aliquando voluit Reginam in coelum vehere. Christ would once save a queen: which he doth not often.
Read John Trapp on Luke 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Joanna, the wife of Chuza.—Here again we have a convert of the upper class. The name was the feminine form of Joannes, and appears in modern languages abbreviated into Joanne, Joan, or Jane. Nothing further is known of Chuza—but the “steward” (the same word as in Matthew 20:8, and the “tutor” or “guardian” of Galatians 4:2) of the Tetrarch, the manager of his income and expenditure, must have been a man of some mark. We may think of him and his wife as having probably come under the influence of the Baptist or of Manaen, the foster-brother of the Tetrarch, probably also of one of the “servants” to whom Antipas imparted his belief that John the Baptist was risen from the dead. Joanna…
Read Charles John Ellicott on Luke 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Herod's steward] Though the original word, επιτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod's domestic affairs: the steward of his household. Steward of the household was an office in the king's palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king's household, and the office is, I believe, more honourable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, &c. The…
Read AdamClarke on Luke 8 →CambridgeThe Cambridge Bible for Schools and Colleges3. Joanna] She is mentioned only in Luke 24:10, but had apparently been healed of some infirmity.the wife of Chuza Herod’s steward] The court of Antipas was well aware of the ministry and claims of Jesus. Not only had John the Baptist been a familiar figure there, but Manaen, Herod’s fosterbrother, early became a Christian (Acts 13:1), and whether Chuzas be the courtier (basilikos, E. V. ‘nobleman’) of John 4:46 or not, that courtier could only have been in the retinue of Antipas, and must have made known the healing of his son by Jesus. The word epitropos, ‘administrator,’ conveys the impression of a higher rank than steward (oikonomos). The Rabbis adopted the word in Hebrew letters, and…
Read Cambridge on Luke 8 →Albert Barnes1798–1870Barnes' Notes on the BibleHerod’s steward - Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word “steward” means one who has charge of the domestic affairs of a family, to provide for it.
Read Albert Barnes on Luke 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Joanna—The feminine of John, (see note on Luke 1:13,) and the same as Jane. Chuza… Herod’s steward—The manager of his property concerns and his household affairs.
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
Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means.
and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others who served them from their possessions.
Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means.
and Joanna the wife of Cuza (Herod’s household manager), Susanna, and many others who provided for them out of their own resources.
Tyndale line
And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
and Joanna the wife of Chuzas Herod’s steward, and Susanna, and many others, who ministered unto them of their substance.
and Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto them of their substance.
And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, who ministered to him of their substance.
And Ioanna the wife of Chuza Herods steward, and Susanna, and many other which ministred vnto him of their substance.
Strictly literal
and Joanna, wife of Chuza, Herod's steward, and Susanna, and many others, who ministered to him of their substance.
and Joanna wife of Chuza, steward of Herod, and Susanna, and many others, who were ministering to him from their substance.
and Joanna wife of Chuza, steward of Herod, and Susanna, and many others, who were ministering to Him from their substance.
Joanna, the wife of Chuza, Herod's manager; Susanna; and many others, who, out of their possessions, provided for their needs.
From the Latin
And Joanna the wife of Chusa, Herod’s steward, and Susanna, and many others who ministered unto him of their substance.
Simplified
Joanna, the wife of Herod's manager Chuza; Susanna; and many more who provided support from their personal resources.
And Joanna, the wife of Chuza, Herod's chief house-servant, and Susanna and a number of others, who gave him of their wealth for his needs.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
et Joanna uxor Chusæ procuratoris Herodis, et Susanna, et aliæ multæ, quæ ministrabant ei de facultatibus suis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܝܘܚܢ ܐܢܬܬ ܟܘܙܐ ܪܒܝܬܗ ܕܗܪܘܕܣ ܘܫܘܫܢ ܘܐܚܪܢܝܬܐ ܣܓܝܐܬܐ ܐܝܠܝܢ ܕܡܫܡܫܢ ܗܘܝ ܠܗܘܢ ܡܢ ܩܢܝܢܝܗܝܢ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.¶
The standard critical text of the New Testament.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.¶
The previous edition, still widely cited.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.¶
The Society of Biblical Literature edition, freely licensed.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.¶
An independent critical text built from the oldest witnesses then known.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς.¶
A recent critical edition following documentary evidence closely.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν αὐτοῖς — τῶν ὑπαρχόντων αὐταῖς.¶
The reading of the majority of surviving manuscripts.
καὶ Ἰωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαὶ αἵτινες διηκόνουν — — τῶν ὑπαρχόντων αὐταῖς.¶
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 |
|---|---|---|
| αὐτοῖς to them | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| ἐκ out of | 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 8:3
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word Ἰωάννα (transliterated as Ioanna) is a feminine proper name, referring to Joanna, a follower of Jesus mentioned in the New Testament (Luke 8:3; 24:10). It is derived from a related term Ἰωάννης (John). The entries consistently identify her as the wife of Chuzas, Herod's steward.
Ἰωάνα (TR, -ννα; v. WH, App., 159), -ης, ἡ (Aram יוֺחַן),
Joanna: Lk 8:3 24:10.†
Ἰωάννα [Tr WII Ἰωάνα ; ef. Τὰ, Proleg. p. 79; WH. App. p. 159; s.v. N, ν], της, 9, (see Ἰωάννης), Joanna, the wife of Chuzas, Herod’s steward, and a follower of Jesus: Lk. viii. 3; xxiv. 10.
Ἰωάννα, Ἰωανάν (Iōanna, Iōanan) — Joanna.
Ἰωάνα (TR, -ννα; see WH, App., 159), ης, ἡ (Aram יוֺחַן),
Joanna: Luk.8:3 24:10.†
(From Abbott-Smith. LSJ has no entry)
Ἰωάννα
Ioanna
feminine of the same as 2491; Joanna, a Christian:--Joanna.
see GREEK for 2491
Ἰωάννα, ας, ἡ
n.f.
Joanna
Ἰωάννα Iōanna 2x
also spelled Ἰωάνα, Joanna, pr. name, Lk. 8:3; 24:10*
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
jo-an'-a (Ioana, or Ioanna): The wife of Chuzas, Herod's steward. She was one of the "women who had been healed of evil spirits and infirmities" which "ministered unto him (King James Version, i.e. Jesus, or "them" the Revised Version (British and American), i.e. Jesus and His disciples) of their substance," on the occasion of Jesus' tour through Galilee (Lu 8:2,3). Along with other women she accompanied Jesus on His last journey from Galilee to Jerusalem, and was present when His body was laid in the sepulcher (Lu 23:55). She was thus among those who prepared spices and ointments, who found the grave empty, and who "told these things unto the apostles" (Lu 23:56-24:10).
C. M. Kerr
Joanna
Whom Jehovah has graciously given. (1.) The grandson of Zerubbabel, in the lineage of Christ (Luke 3:27); the same as Hananiah (1 Chr. 3:19).
(2.) The wife of Chuza, the steward of Herod Antipas, tetrarch of Galilee (Luke 8:3). She was one of the women who ministered to our Lord, and to whom he appeared after his resurrection (Luke 8:3; 24:10).
(grace or gift of God) (in Revised Version spelled JOANAN). Son of Rhesa, according to the text of (Luke 3:27) and one of the ancestors of Christ; but according to the view explained in a previous article, son of Zerubbabel, and the same as HANANIAH in (1 Chronicles 3:19) The name of a woman, occurring twice in (Luke 8:3; 24:10) but evidently denoting the same person, (A.D. 28-30.) In the first passage she is expressly stated to have been "wife of Chuza, steward of Herod," that is, Antipas, tetrarch of Galilee.
One of the faithful women who ministered to Christ while living, and brought spices to his tomb. Her husband Chuza was a steward of Herod Antipas, Lu 8:3; 24:1-10.
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
καὶ ει … δ … πην … … ο … ς διάκειται ἀσφαλισθῆι ἡ Ἰωάννα μέχρι τοῦ τὰ κατʼ αὐτὴν ἀποβῆσαι καὶ μὴ συμβῆι ἀτόπου τινὸς πράγματος γενομένου διαφυγεῖν
Φλαουίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου καὶ Αὐτοκράτορος ἔτους πέμπτου, Ἁθὺρ γ, ἑνδεκάτης ἰνδικτίωνος. Αὐρηλία Ἰωάννα Καλλινίκου μητρὸς Εὐγενείας ἀπὸ τῆς Πανοσπολιτῶν Αὐρηλίᾳ Μαρίᾳ ὁμογνησίᾳ μου ἀδελφῇ ἀπὸ τῆς αὐτῆς
The Greek word γυνή (i.e., *gunē*) means 'woman' and can refer to any female, including wives and unmarried women. It is used in various contexts in the New Testament, such as addressing women with respect or affection. The term also specifically denotes a wife and appears in passages like Matthew 1:20 and 14:3. Lexicons note that it can imply different nuances depending on the context.
γυνή, -αικός, ἡ; 1. univ. a woman of any age, whether a virgin, or married, or a widow: Mt. ix. 20; xiii. 33; xxvii. 55; Lk. xiii. 11; Acts v. 14, ete.; ἡ μεμνηστευμένη τινὶ γυνή, Lk. ii. 5 RG; ἡ ὕπανδρος γυνή, Ro. vii. 2 ; γυνὴ xnpa, Lk. iv. 26 (1 K. vii. 2 (14); xvii. 9; femina vidua, | Nep. praef. 4). 2. a wife: 1 Co. vii. 3 sq. 10, 13 sq.; | Eph. ν. 22, ete.; γυνή τινος, Mt. v. 31 sq. ; xix. 3,5; Acts v. 1, 7; 1 Co. vii. 2; Eph. v. 28; Rev. ii. 20 [G L WH mrg.], ete. of a betrothed woman: Mt. i. 20, 24. ἡ γυνὴ τοῦ πατρός his step-mother: 1 Co. v. 1 (38 NW, Lev. xviii. 8). ἔχειν γυναῖκα : Mt. xiv.4; xxii. 28; Mk. vi. 18; xii. 23; Lk. xx. 33; see ἔχω, I. 2b. fin. γύναι, as a form of address, may be used — either in indignation, Lk. xxii. 57; or in admiration, Mt. xv. 28; or in kindness and favor, Lk. xiii. 12; Jn. iv. 21; or in respect, Jn. ii. 4; xix. 26, (as in Hom. Il. 3, 204; Od.…
Read the full entry →γυνή. This old noun retains from Homer down to MGr—where it has only changed its declension (ἡ yvvaika)—the two meanings of ‘‘woman”’ and ‘‘ wife”: it is superfluous to illustrate the one or the other, as we should get no light on the only questions that arise in NT, such as which word to use in rendering Mt 578. The meeting of two words characteristic of that passage does, however, make it worth while to quote Wiinsch 4 58° (iii/A.D.), where Domitiana prays that her lover may be wholly devoted to her, μηδεμίαν ἄλλην γυναῖκα μήτε παρθένον ἐπιθυμοῦντα. That γυναῖκα = ‘* married woman” in Mt /.c. is anyhow probable. The phrase of Mk 1215 ἢ etc., may be paralleled in the oldest word is | | the Κοινή. yovla extant Greek papyrus, P Eleph 1° (B.c. 311) (= Selections, p. 2) λαμβάνει Ἡρακλείδης Δημητρίαν Koray γυναῖκα γνησίαν παρὰ τοῦ πατρός κτλ. The irregularity of the word’s flexion naturally…
Read the full entry →γυνή (gunē) — woman.
γῠνή,
Doric dialect γυνά, Boeotian dialect βανά (see entry), ἡ, genitive γυναικός, accusative γυναῖκα, vocative γύναι (γυνή [Refs 6th c.BC+]: Aeolic dialect dative plural γυναίκεσσι [Refs 7th c.BC+]:—woman, opposed to man,[Refs 8th c.BC+] substantive, γ. ταμίη[Refs 8th c.BC+]; γρηΰς (which see), ἀλετρίς (which see), δμῳαὶ γυναῖκες [Refs 8th c.BC+]: vocative, as a term of respect or affection, mistress, lady, [Refs 5th c.BC+]; φαντὶ γυναῖκες the lasses say, [Refs]; πρὸς γυναικός like a woman, [Refs 4th c.BC+]; ὅρκους γυναικὸς εἰς ὕδωρ γράφω [Refs 5th c.BC+]
II. wife, spouse, [Refs 8th c.BC+]; opposed to ἑταίρα, [Refs 4th c.BC+]; γ. γνησία, [Refs 4th c.BC+]; also, concubine, [Refs 8th c.BC+]
γυνή
gune
probably from the base of 1096; a woman; specially, a wife:--wife,
woman.
see GREEK for 1096
γυνή, αικός, ἡ
n.f.
a woman, wife, my lady
γυνή Prob. from same Root as γίγνομαι. a woman, Lat. femina, opp. to man, Hom., etc.; with a second Subst., γυνὴ ταμίη housekeeper, δέσποινα γ., δμωαὶ γυναῖκες, etc., id. Hom.:—in voc. often as a term of respect, mistress, lady, Theocr.:— πρὸς γυναικός like a woman, Aesch.
a wife, spouse, opp. to παρθένος, Hom., Xen.
a mortal woman, opp to a goddess, Hom.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
221 occurrences in the New Testament, rendered 11 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 214 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 424 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.
πάλιν δ’ αὖ γυναιξὶν ἡ φορὰ τῶν καταμηνίων εἰς ἑπτὰ τὰς πλείστας ἡμέρας χορηγεῖται.
περὶ Σάρρας τῆς Ἁβράμου γυναικός, καὶ πῶς τὸν βίον κατέστρεψεν.
ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραφή: Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν: καὶ συνέλαβεν.
ὠνὴν Αἰγυπτίαν ἥν ἔθετο διʼ Ἐσπνούθιος Αἰγυπτίου μονογράφου Κροκοδίλων πόλεως Τνεφερῶτι τῇ τοῦ Νεχθανούπιος γυναικὶ ἀντὶ τῆς παρακεχωρημένης ἐν τῆι ἄνω σφραγῖδι ἀρούρας μιᾶς ἡμίσους τετάρτου ὑφʼ ὑμῶν· καὶ
εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ μὴ ἐπελεύσεσθαι Ὧρον μηδʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ ἐπὶ τὸν
τὰ προγεγραμμένα. τοῦτο δʼ ἐστὶν τὸ ὀφείλημα ὃ ὤφειλεν Ἁρπὼς Παβῦτος καὶ ἡ τούτου γυνὴ Ταρεῆσις. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word Χουζᾶς (transliterated as Chouzas) refers to Chuza, an officer of Herod, mentioned in Luke 8:3. Its origin is uncertain, and the entries primarily identify it as a proper noun without additional meanings or derivations.
Χουζᾶς, -ᾶ, ὁ
Chuzas (EV, Chuza): Lk 8:3.†
(From Abbott-Smith. LSJ has no entry)
Χουζᾶς
Chouzas
of uncertain origin; Chuzas, an officer of Herod:--Chuza.
Χουζᾶς, ᾶ, ὁ
n.m.
Chuza
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ἐπίτροπος (i.e., *epitropos*) is derived from ἐπιτρέπω and refers to someone entrusted with a charge, such as a steward or guardian. It encompasses roles like administrator, manager, and protector, particularly in contexts involving the care of minors. The New Testament uses it in passages like Matthew 20:8 and Luke 8:3, where it signifies a steward or overseer.
** ἐπίτροπος, -ου, ὁ
(< ἐπιτρέπω),
[in LXX: II Mac 11:1 13:2 14:2 * ;]
an administrator, a steward: Mt 20:8, Lk 8:3.
a guardian (c. gen. pers., II Mac, ll. c.): Ga 4:2.†
ἐπίτροπος, -ov, ὁ, (ἐπιτρέπω), univ. one to whose care or honor anything has been intrusted; a curator, guardian, (Pind. Ol. 1, 171, et al.; Philo de mundo § 7 ὁ θεὸς καὶ πατὴρ καὶ τεχνίτης καὶ ἐπίτροπος τῶν ἐν οὐρανῷ τε καὶ ἐν κόσμῳ). Spec. 1. a steward or manager of a household, or of lands ; an overseer: Mt. xx. 8; Lk. viii. 3; Xen. oec. 12, 2; 21,9; (Aristot. oec. 1, 5 [p. 1344, 26] δούλων δὲ εἴδη δύο, ἐπίτροπος καὶ ἐργάτης). 2. one who has the care and tutelage of children, either where the father is dead (a guardian of minors: 2 Mace. xi. 1; xiii. 2; ἐπίτροπος ὀρφάνων, Plato, lege. 6 p. 766 c.; Plut. Lye. 3; Cam. 15), or where the father still lives (Ael. vy. h. 3, 26): Gal. iv. 2.
ἐπίτροπος is very common in connexion with the guardianship of minors (cf. Gal 4?), e.g. P Ryl II. 1og!® (A.p. 235) Α(ὐρήλιος) Ἕ!ρμόδ[ωρ]ος . . ἔπίτροπί(ος) τῶν ἀφηλ(ίκων) ὥμοσα ὑπὲρ αὐτῶν, “I, Aurelius Hermodorus, guardian of the minors, have taken the oath on their behalf,” 26. 12115 (ii/a.p.) ἀξιῶ. . . [é]mltporov αὐτῷ καταστα[θῆ]ναι, and a Will, 26. 153! (A.p. 138-61) οὗ kal καθίστημι ἐπιτρόπους [Ax pt οὗ γένηϊται TH]s evvd[po]v [ἡ]λικίας. Preisigke Fachworter, p. 93, has classified the uses of the word in connexion with the office of ‘‘ procurator”: cf. Magie, p. 162 f., and Rouffiac Recherches, p- 46, where we are reminded of the Imperial procurator at Priene—6 τῶν κυρίων ἐπίτροπος (/riene 230°-A.D. 196212). The agreement with Mt 208 λέγει ὁ κύριος. . . τῴ ἐπιτρόπῳ αὐτοῦ is of course, as Rouffiac remarks, purely…
Read the full entry →ἐπίτροπος (epitropos) — manager.
ἐπίτροπ-ος, ον,
(ἐπιτρέπω) one to whom the charge of anything is entrusted, steward, trustee, administrator, c.genitive of things, τῶν ἑωυτοῦ [NT+5th c.BC+]; steward, messman, [Refs 5th c.BC+]
2. = Latin procurator, Καίσαρος ἐ. [Refs 1st c.BC+]; ἐ. Σεβαστοῦ, -τῶν, [Refs 2nd c.AD+]; ἐ. τῆς Ἠπείρου [Refs 2nd c.AD+]
3. governor, viceroy, οἱ ἐ. τῆς Μέμφιος, Μιλήτου ἐ., [Refs 5th c.BC+]
4. executor, [Refs 3rd c.BC+]
II. c.genitive person, trustee, guardian, [NT+5th c.BC+]: metaphorically, guardian, protector, θεὸς ἐ. ἐών [Refs 5th c.BC+]
ἐπίτροπος
epitropos
from 1909 and 5158 (in the sense of 2011); a commissioner, i.e.
domestic manager, guardian:--steward, tutor.
see GREEK for 1909
see GREEK for 5158
see GREEK for 2011
ἐπίτροπος, ου, ὁ
n.m.
a steward, guardian
ἐπίτροπος ἐπίτροπος, ον ἐπιτρέπω one to whom a charge is entrusted, a trustee, administrator, Hdt.: a governor, viceroy, id. Hdt., Dem.
a guardian, Hdt., Thuc.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
stu'-erd ('ish `al bayith (Ge 43:16,19; 44:1; 1Ki 16:9), ha-meltsar (Da 1:11), ha-cokhen (Isa 22:15)):
1. Old Testament Usage:
In the King James Version the word "steward" is found in Ge 15:2; 1Ch 28:1, in addition to the above. The American Standard Revised Version renders Ge 15:2 as "possessor," and 1Ch 28:1 "rulers."
The phrase ben-mesheq in Ge 15:2 is best rendered "son of acquisition," hence, "heir." But…
→ General scriptures concerning Ge 15:2; 43:19; 1Ch 28:1; Lu 8:3
→ FIGURATIVE
The faithful steward described Lu 12:35-38,42
The unfaithful, described Lu 16:1-8
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅταν γὰρ ὁ προστάτης ἢ [ὁ] ἐπίτροπος ἢ πατὴρ ἢ ὅ τι φίλον καλεῖν τοῦ συγκρίματος ἡμῶν, ὁ ὀρθὸς λόγος, οἴχηται καταλιπὼν τὸ ἐν ἡμῖν ποίμνιον, ἀτημέλητον ἐαθὲν διόλλυται μὲν αὐτό, μεγάλη δὲ τῷ δεσπότῃ ζημία γίνεται·
διεβέβλητο δὲ καὶ ὑπὸ τοῦ ἐπιτρόπου Σιβᾶ πρὸς αὐτὸν ἀδίκως.
ἀσπάζομαι πάντας ἐξ ὀνόματος καὶ τὴν τοῦ Ἐπιτρόπου σὺν ὅλῳ τῷ οἴκῳ αὐτῆς καὶ τῶν τέκνων.
Ἡρακλᾶν τινα μαχαιροφόρων οὐσιακῶν καὶ ἀμφότεροι βίᾳ βαστάξαντές με εἰσήνεγκαν εἰς τὸ λογιστήριον τοῦ ἐπιτρόπου τῶν οὐσιῶν καὶ ἐποίησάν με … … κ … … αιον ὄντα μαστιγοῦσθαι εἰς
ιε ἔτους, τὰ δὲ αὐτενίαυτα ἀπὸ τοῦ ιϛ ἔτους ὑπὸ Αἰλίου Σωκρατικοῦ τοῦ κρατίστου ἐπιτρόπου Τρύφωνι Ἥρωνος καὶ Συσε … Ἀκείους ἀμφοτέροις ἀπὸ Ναρμούθεως φόρου πάντων ταλάντου α δραχμῶν
Ἥρωνι Σαραπίωνος ἀφήλικι μετʼ ἐπιτρόπου Ἰσχυρίωνος τοῦ Ἡρώδου, ἐπακολουθούσης τῆς τοῦ ἀφήλικος μητρὸς Ἡρωίδος, παρὰ Ἀφροδισίου τοῦ Ἀκουσιλάου ἀπὸ
The Greek word Ἡρῴδης refers to Herod, a name associated with several Jewish kings, including Herod the Great, Herod Antipas, and Herod Agrippa I. It is built from the root for 'hero' and appears frequently in the New Testament, particularly in the Gospels and Acts, where it identifies these historical figures.
Ἡρώδης (Hērōdēs) — Herod.
Ἡρῴδης (Rec. -ώδης), -ου, ὁ
Herod;
1. Herod the Great: Mat.2:1-23, Act.23:35.
2. Herod Antipas (ὁ τετραάρχης, Mat.14:1): Mat.14:1, 3 14:6, Mrk.6:1-56, Mrk.8:15, Luk.1:5 3:1, 19 8:3 9:7, 9 13:31, 23, Act.4:27 13:1.
3. Herod Agrippa I: Act.12:1, 6 12:11, 19 12:21 (cf. Ἀγρίππας (II)).†
(From Abbott-Smith. LSJ has no entry)
Ἡρῴδης
Herodes
compound of heros (a "hero") and 1491; heroic; Herod, the name of four
Jewish kings:--Herod.
see GREEK for 1491
Ἡρῴδης, ου, ὁ
n.m.
Herod
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
her'-ud: The name Herod (Herodes) is a familiar one in the history of the Jews and of the early Christian church. The name itself signifies "heroic," a name not wholly applicable to the family, which was characterized by craft and knavery rather than by heroism. The fortunes of the Herodiam family are inseparably connected with the last flickerings of the flame of Judaism, as a national power, before it was forever extinguished in the great Jewish war of rebellion, 70 AD. The history of the Herodian family is not lacking in elements of greatness, but whatever these elements were and in whomsoever found, they were in every ease dimmed by the insufferable egotism which disfigured the family, root and branch. Some of the Herodian princes were undeniably talented; but these talents, wrongly used, left no marks for the good of the people of Israel. Of nearly all the kings of the house of…
(hero-like). This family though of Idumean origin and thus alien by race, was Jewish in faith. I. HEROD THE GREAT was the second son of Antipater, an Idumean, who was appointed procurator of Judea by Julius Caesar, B.C. 47. Immediately after his father’s elevation when only fifteen years old, he received the government of Galilee and shortly afterward that of Coele-Syria. Though Josephus says he was 15 years old at this time, it is generally conceded that there must be some mistake, as he lived to be 69 or 70 years old, and died B.C. 4; hence he must have been 25 years old at this time.--ED.) In B.C. 41 he was appointed by Antony tetrarch of Judea. Forced to abandon Judea the following year, he fled to Rome, and received the appointment of king of Judea. In the course of a few years, by the help of the Romans he took Jerusalem (B.C. 37), and completely established his authority…
The name of four princes, Idumaeans by descent, who governed either the whole or a part of Judea, under the Romans, and are mentioned in the New Testament.
1. HEROD THE GREAT, Mt 2:1-23 Lu 1:5. He was the son of Antipater, an Idumaean, who was in high favor with Julius Caesar. At the age of fifteen years, Herod was constituted by his father procurator of Galilee under Hyrcanus II, who was then at the head of the Jewish nation; while his brother Phasael was intrusted with the same authority over Judea. In these stations they were afterwards confirmed by Antony, with the title of tetrarch, about the year 41 B. C. The power of Hyrcanus had always been opposed by his brother Aristobulus; and now Antigonus, the son of the latter, continued in hostility to Herod, and was assisted by the…
son of a hero
44 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 43 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
Γάιος Καῖσαρ Ἀγρίππᾳ τῷ Ἡρῴδου βασιλέως υἱωνῷ δίδωσι βασιλείαν τῆς παππῴας λήξεως τρίτην μοῖραν, ἣν Φίλιππος τετράρχης θεῖος ὢν αὐτῷ πρὸς πατρὸς ἐκαρποῦτο.
μετὰ δὲ τοῦτο ἐτῶν πολλῶν διαγενομένων πάλιν ὁ βασιλεὺς Ἡρώδης ἕτερον ἀνοίξας οἶκον ἀνείλετο χρήματα πολλά.
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις εἴτε ἐν…
ἔχομεν τὸ δάνειον παρὰ Ἡρακλέου τοῦ Ἡρακλέους τοῦ προνοοῦντος τῶν Ἡρακλέου τοῦ Ἡρακλέους τοῦ Ἡρώδου τὰς τοῦ ἐπισήμου νομίσματος ἀργυρίου δραχμὰς τετρακοσίας ὀγδοήκοντα τόκου ὡς ἐκ δραχμῆς μιᾶς τριωβόλου
Θεαδελφείας πρόβατα κβ αἶγες β ἄρνες δ Ἡρώδῃ τῶι καὶ Τιβερίωι στρατηγῶι καὶ Ἀρχιβίωι βασιλικῶι γραμματεῖ Ἀρσινοΐτου Θεμίστου μερίδος παρὰ Πετερμούθιος τοῦ
Ἥρωνι Σαραπίωνος ἀφήλικι μετʼ ἐπιτρόπου Ἰσχυρίωνος τοῦ Ἡρώδου, ἐπακολουθούσης τῆς τοῦ ἀφήλικος μητρὸς Ἡρωίδος, παρὰ Ἀφροδισίου τοῦ Ἀκουσιλάου ἀπὸ τῆς μητροπόλεως. βούλομαι
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word Σουσάννα (transliterated as *Sousanna*) refers to the proper name Susanna, which is of Hebrew origin meaning 'lily.' It appears in the New Testament in Luke 8:3, where Susanna is mentioned as one of the women who supported Jesus during his ministry. The entries consistently identify it as a feminine noun.
Σουσάννα, -ης [cf. B. 17 (15)], ἡ, (πε a lily), Susanna, one of the women that attended Jesus on his journeys: Lk. viii. 3.
Σούσαννα. This proper name (Lk 8%) occurs in ἃ list of accounts P Flor I. 78% (v/vi A.D. ?). Jamenbuch σοὺ. See further exx. in Preisigke
(From Abbott-Smith. LSJ has no entry)
∑ουσάννα
Sousanna
of Hebrew origin (7799 feminine); lily; Susannah (i.e. Shoshannah), an
Israelitess:--Susanna.
see HEBREW for 07799
Σουσάννα, ης, ἡ
n.f.
Susannah
Σουσάννα Sousanna 1x
Susanna, pr. name, Lk. 8:3*
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
Susanna
Lily, with other pious women, ministered to Jesus (Luke 8:3).
(a lily). The heroine of the story of the Judgment of Daniel. (The book which gives an account of her life is also called "The history of Susanna," and is one of the apocryphal books of the Bible.) One of the women who ministered to the Lord. (Luke 8:3) (A.D. 28-30.)
lily; rose; joy
→ A woman who ministered to Jesus Lu 8:3
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
τὸ πορφύριον καὶ τὰ στυππεῖα τοῦ πατρός μου. ἀσπάζομαι Εισθυρ καὶ τὴν ἀδελφήν σου Σουσάννα. καθὼς εἴρηκας οὖν, Κύρα, ὅτι πέμπω σοι σαβακάθια, πέμψον, καὶ πέμπω σοι τὰ τῶν
r τῇ κυρίᾳ μου θυγατρὶ Σουσάννᾳ Μαρτύριος ὁ σὸς πατήρ. ἐξ ὅτου ἀπέστειλας πρὸς ἡμᾶς τὴν ἐπιστολήν σου, ἡ μήτηρ
καὶ ὁ κύριος Θωμὰς καὶ ἡ κυρία Σωφία καὶ ἡ κυρία Κλαυδία Νίνα καὶ Σουσάννα.
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
ἕτερος is an adjective meaning 'other' or 'another,' primarily used in the context of pairs or duality. It can refer to the second of two items or people, as well as to others in a broader sense. In the New Testament, it appears in various contexts, such as in Matthew and Luke, often contrasting with 'the first' or 'one.' Notably, it can also imply difference in kind or quality.
ἕτερος, -α, -ον,
[in LXX chiefly for אַחֵר ;]
distributive pron., prop. dual (Bl., §13, 5; 51, 6), denoting the second of a pair, but in late Gk. encroaching on ἄλλος (M, Pr., 79 f.);
of number, other; c. art., the other;
ἕτερος, -έρα, -epov, the other; another, other; [fr. Hom. wy ετι on]; Sept. chiefly ἴου Ἴπβ. Itrefers 1. tonumber. as opp. to some former pers. or thing; a. without the article, other: joined to a noun (which noun denotes some number or class within which others are distinguished from the one), Mt. xii. 45 and Lk. xi. 26, ἑπτὰ ἕτερα πνεύματα, i. 6. from the number of the πνεύματα or demons seven others, to be distinguished from the one already mentioned; add, Mk. xvi. 12; Lk. vi. 6; ix. 56, ete. ; Jn. xix. 37; Acts ii. 40; iv. 12, ete. ; Ro. vii. 8; viii. 39; xiii. 9; ἕτεραι yeveal, other than the present, i. e. past generations, Eph. iii. 5; as in class. Grk. ἄλλος, so sometimes also ἕτερος is elegantly joiaed toa noun that is in apposition: twice so in Lk., viz. ἕτεροι δύο κακοῦργοι two others, who were malefactors [Bttm. differently § 150, 3], Lk. xxiii. 325 ἑτέρους ἑβδομηκοντα…
Read the full entry →ἕτερος and ἀμφότεροι are claimed by Blass (Gr pp. 36, 179f.) as the only surviving words in the Hellenistic age which denote duality as distinct from plurality, and abundant evidence can be cited from the κοινή of the correct use of ἕτερος in this sense. See e.g. P Ryl IT. 2208 (a.p. 38) ἵνα Sot σοι ὄνον. . ἵνα καὶ αὐτὸς Sot ἑτέραν (a second ass), P Amh II. 65°* (early ii/A.pD.) δίκαιον τὸν ἕτερον ἀπολυθῆναι ἐὰν ἄλλος ἀντ᾽ αὐτοῦ κατασταθῇ, ‘it is just that one of them (sc. two brothers) should be released, if some one else is appointed in his stead” (Edd.), BGU 1. 54-5 (a.p. 79-80) ἕτερον εἶναι ὁμώνυμο(ν), “another of the same name,’’ P Fay 1008 (A.D. 99) τῇ] μὲν Kapitlw . . [τ]ῇ δὲ ἑτέρᾳ Xapitlw, with reference to two women, both named Charition, CPR I. 118 (A.D. 108) ἑτέρας . . οἰκίας, 23. 22319 (ii/A.D.) μέχρι [ἑτέρας ἀπογραφῆς, ‘until the next (lit. ‘fanother’’) census,’ P Tebt II.…
Read the full entry →ἕτερος (heteros) — other.
ἕτερος, α, ον,
only Attic dialect-Ionic dialect with ἕ-, Doric dialect ἅτερος [ᾰ] [Refs], Aeolic dialect ἄτερος [Refs 7th c.BC+]:— but ἅτερος [ᾱ], Attic dialect crasis for ὁ ἅτερος, [Refs 4th c.BC+], Ionic dialect οὕτερος (from ὁ ἕτ-) [Refs 5th c.BC+], Doric dialect ὥτερος [Refs 3rd c.BC+]; neuter θάτερον [Refs 5th c.BC+], Ionic dialect τοὔτερον [Refs 5th c.BC+], Ionic dialect τοὐτέρου [Refs 7th c.BC+], Doric dialect θατέρω [Refs 5th c.BC+], Ionic dialect τἠτέρῃ [Refs 3rd c.BC+] —Later _masculine_ and _feminine_ θάτερος, θατέρα, even with the Article, [Refs 4th c.BC+]; θάτερον accusative singular masculine, [Refs 5th c.BC+]
Read the full entry →ἕτερος, α, ον
Adj
another, different
ἕτερος heteros 98x
other, Mt. 12:45; another, some other, Mt. 8:21; besides, Lk. 23:32; ὁ ἕτερος, the other of two, Mt. 6:24; τῇ ἑτέρᾳ, on the next day, Acts 20:15; 27:3; ὁ ἕτερος, one’s neighbor, Rom. 13:8; different, Lk. 9:29; foreign, strange, Acts 2:4; 1 Cor. 14:21; illicit, Jude 7
ἕτερος ἕτερος, η, ον crasis for ὁ ἕτερος, ionic οὕτερος, doric ὥτερος; neut. θάτερον attic, ionic τοὔτερον: pl. ἅτεροι, θάτερα, for οἱ ἕτεροι, τὰ ἕτερα: gen. θατέρου: dat. θατέρῳ: fem. nom. ἁτέρα, dat. θἀτέρᾳ Lat. alter, the other, one of two, χειρὶ ἑτέρῃ Hom., v. infr. IV; χωλὸς ἕτερον πόδα, etc.:—then of all persons or things of which there are two, Lat. alteruter, Il.; τὴν ἑτ. πύλην one of the two gates, Hdt.; δυοῖν ἀγαθοῖν τὸ ἕτ. Thuc., etc.:—in pl. one of two parties, each of which is pl., Lat. alterutri, Hom.
in double clauses, ἕτερος (in Prose ὁ ἕτερος) is repeated, ἕτερον μὲν ἔδωκε, ἕτερον δ᾽ ἀνένευσε Il., etc.
Read the full entry →Adj-NPF — Adjective · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
A-NPF Part of Speech: Adjective Case: Nominative Number: Plural Gender: Feminine
100 occurrences in the New Testament, rendered 13 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 97 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 107 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.
Μωυσῆς δ’ ἑκάτερον ὑπερβάς, τὸ μὲν ὡς ἄσκεπτον καὶ ἀταλαίπωρον καὶ ἀφιλόσοφον, τὸ δ’ ὡς κατεψευσμένον καὶ μεστὸν γοητείας, παγκάλην καὶ σεμνοτάτην ἀρχὴν ἐποιήσατο τῶν νόμων, μήτ’ εὐθὺς ἃ χρὴ πράττειν ἢ τοὐναντίον ὑπειπὼν μήτ’, ἐπειδὴ προτυπῶσαι τὰς…
καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.
ἴδε οὖν, ἡμεῖς ἀναπεπλάσμεθα, καθὼς πάλιν ἐν ἑτέρῳ προφήτῃ λέγει: Ἰδού, λέγει κύριος, ἐξελῶ τούτων, τουτέστιν ὧν προέβλεπεν τὸ πνεῦμα κυρίου, τὰς λιθίνας καρδίας καὶ ἐμβαλῶ σαρκίνας: ὅτι αὐτὸς ἐν σαρκὶ ἔμελλεν φανεροῦσθαι καὶ ἐν ἡμῖν κατοικεῖν.
τοῦ Παθυρίτου ἐφʼ οὗ ἀνομολογησάμενοι μόλις ἀπέδωκάν τινα. Συναλλάγματα δὲ καὶ συμβόλαια ἰδιόχρεα καὶ ἕτερα γράμματα λυμανάμενοι ἔβλαψαν τὰ διʼ αὐτῶν διάφορα τά τʼ ἔπιπλα ταξάμενοι ἀποδοῦναι οὐκ ἐποίησαν,
σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ
Μελιπαῖτος, βορρᾶ γῆ Παθώτου, ἀπηλιώτου γῆ Θράσωνος καὶ τῶν ἀδελφῶν, λιβὸς περίχωμα, τῆς δʼ ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-NPF — Adjective · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
A-NPF Part of Speech: Adjective Case: Nominative Number: Plural Gender: Feminine
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
378 occurrences in the New Testament, rendered 20 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 354 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 335 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
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’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
The Greek word ὅστις (i.e., *hostis*) is a relative pronoun meaning 'whoever' or 'whosoever.' It is used in the New Testament primarily in general statements and relative sentences, often indicating an indefinite person or thing. The word is built from the components for 'who' and 'any.' Notably, there is some distinction in usage between ὅστις and its simpler form ὅς, particularly in the writings of Paul compared to Luke.
ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; v. LS, s.v.; WH, § 411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (v.s. ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui),
whoever, anyone who;
of an indef. person or thing: in general statements, Mt 5:39, 41 13:12, and freq., Lk 14:27, Ga 5:4, al.; in relative sentences, Mt 7:26, Lk 15:7, Phl 3:7, al.; πᾶς ὅ., c. indic., Mt 7:24 10:32; ὅ ἄν (ἐάν), c. subjc.,
ὅστις, ἥτις, ὅ,τι (separated by a hypodiastole [comma], to distinguish it from ὅτε; but L T Tr write 6 τι, without a hypodiastole [ef. Td. Proleg. p. 111], leaving a little space between 6 and τι; [WH ὅτι]; cf. W. 46 (45 sq.); [Lipsius, Gramm. Untersuch. p. 118 sq.; WH. Intr. § 4117), gen. οὕτινος (but of the oblique cases only the acc. neut. ὅ,τι and the gen. ὅτου, in the phrase ἕως ὅτου, are found in the N. T.), [fr. Hom. down], comp. of és and tis, hence prop. any one who; i.e. 1. whoever, every one who: ὅστις simply, in the sing. chiefly at the beginning of a sentence in general propositions, esp. in Matt. ; w. an indic. pres., Mt. xiii. 12 (twice); Mk. viii. 34 (where L Tr WH εἴ τις); Lk. xiv. 27; neut. Mt. xviii. 28 Rec.; w. a fut., Mt. v. 39 [RG Trmrg.], 41; xxiii. 12, ete.; Jas. ii. 10 RG; plur. οἵτινες, whosoever (all those who): w. indic. pres., Mk. iv. 20; Lk. viii. 15; Gal.…
Read the full entry →ὅστις. The classical distinction between ὅστις and ὅς which in the NT is maintained on the whole in Paul, but not in Luke (nor in the LXX, Thackeray ΟἿ". i. p. 192), has worn very thin in the papyri. Thus with Mt 2753 a/. we may compare i P Oxy I. 1104 (an invitation to dinner—ii/a.D.) αὔριον, ἥτις
ὅστις (hostis, hētis) — who/which.
ὅστις, ἥτις, ὅ τι
(sometimes written ὅ, τι to distinct it from ὅτι, that): [Refs 8th c.BC+] has also the masculine collateral form ὅτις [Refs 8th c.BC+] and Ionic dialect and [Refs 4th c.AD+] and the neuter ὅττι [Refs 8th c.BC+]—In some forms only the second part is inflected, i.e. genitive ὅτου [Refs 5th c.BC+], Epic dialect ὅττεο [Refs 8th c.BC+][same place], contraction ὅττευ [Refs 8th c.BC+]; perhaps also in Ionic dialect, [Refs 5th c.BC+]; Epic dialect ὅτεῳ [Refs 8th c.BC+], and as disyllable, [Refs 8th c.BC+]; Epic dialect accusative ὅτινα [Refs 8th c.BC+]; Delph. dative ὅτινι [Refs 3rd c.BC+]; neuter ὅτινα [Refs 8th c.BC+], Attic dialect ὅτων [Refs 8th c.BC+], Attic dialect ὅτοισι [Refs 8th c.BC+], Aeolic dialect ὄττινας [Refs 7th c.BC+]: of the forms with double inflexion [Refs 8th c.BC+]; ᾧτινι first in [Refs 8th c.BC+]…
Read the full entry →ὅστις
hostis
hetis hay'-tis, and the neuter
ho,ti hot'-ee
from 3739 and 5100; which some, i.e. any that; also (definite) which
same:--X and (they), (such) as, (they) that, in that they,
what(-soever), whereas ye, (they) which, who(-soever). Compare 3754.
see GREEK for 3739
see GREEK for 5100
see GREEK for 3754
ὅστις, ἥτις, ὅτι
Rel.pr.
whosoever, whichsoever, whatsoever
ὅστις any one who, anything which, i. e. whosoever, whichsoever, differing from ὅς, as Lat. quisquis, from qui, Hom., etc.; ὅντινα κιχείη whomsoever he caught, Il.; ὅτις κ ἐπίορκον ὀμόσσῃ whoso forswears himself, id. Il., etc.: —ἔστιν ὅστις, Lat. est qui, often with a negat., οὐκ ἔστιν ὅτῳ μείζονα μοῖραν νείμαιμ᾽ there is no one to whom I would give more, Aesch., etc.: —οὐδὲν ὅ τι οὐ everything, Hdt.
hardly different from ὅς, who, βωμόν, ὅστις νῦν ἔξω τῆς πόλεώς ἐστι the altar, which . . , Thuc.
in indirect questions, ξεῖνος ὅδ᾽, οὐκ οἶδ᾽ ὅστις Od.:—in dialogue, when the person questioned repeats the question asked by τίς, as οὗτος τί ποιεῖς; Answ. ὅ τι ποιῶ; [you ask] what I'm doing?…
Read the full entry →Rel-NPF — Relative pronoun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
R-NPF Part of Speech: Relative pronoun Case: Nominative Number: Plural Gender: Feminine
145 occurrences in the New Testament, rendered 13 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 140 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.
εἰ γοῦν οἱ ἀπὸ μονάδος ἄχρι τετράδος ἑξῆς συντεθεῖεν ἀριθμοί, δεκάδα γεννήσουσιν, ἥτις ὅρος τῆς ἀπειρίας τῶν ἀριθμῶν ἐστι, περὶ ὃν ὡς καμπτῆρα εἱλοῦνται καὶ ἀνακάμπτουσι.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς τόκους ἃ ὤφειλεν ἡ Θαῆσις τῇ τῶν δύο Ἡρακλείδου καὶ Ἀπίας ἀδελφῆι Ἡρωδιαίνῃ ἥτις ἀπῄτησεν κατὰ ἀσφάλειαν τετελειωμένην διὰ τοῦ ἐν Θεογονίδι γραφείου τῶι ὀγδόωι ἔτει Τραιανοῦ Καίσαρος
ἐτῶν λ οὐλὴ γόνατι ἀριστερῷ … ονους με … συνῆρσθαι τὴν προς ἀλλήλους συνβίωσιν ἥτις αὐτοῖς συνειστήκει ἀπὸ συνγραφῆς ὁμολογίας τετελειωμένης διὰ τοῦ ἐν Τεπτύνει γραφείου ἐν τοῖς ἔμπροσθεν
Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς τύχην ἐργάσεσθαι ἐν τῷ προκιμένῳ δρυμῷ ἀπὸ τῆς ὑπογεγραμμένης ἡμέρας, ἥτις ἐστὶν ἡ πέμπτη τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι καὶ παραστήσειν τὸν μὲν Ζεναμοῦνιν τὰ ἑαυτοῦ
διακονέω (diakoneo) means to serve or minister, often in the context of providing assistance or care for others. It can refer to serving at a table or fulfilling the duties of a deacon, as seen in verses like Matthew 20:28 and 1 Timothy 3:10. The word is derived from the noun διάκονος (diakonos), meaning 'deacon' or 'servant.'
* διακονέω, ῶ
(< δίακονος);
generally, to minister, serve, wait upon, especially at table, to do one a service, care for one's needs: absol., Mt 20:28, Mk 10:45, Lk 10:40 22:26, 27, Jo 12:2, I Pe 4:11; ὅσα διηκόνησεν, II Ti 1:18; c. dat. pers., Mt 4:11 8:15 25:44 27:55, Mk 1:13, 31 15:41, Lk 4:39 8:3 12:37 17:8, Jo 12:26, Ac 6:2 19:22, Ro…
Read the full entry →διακονέω, -d; impf. διηκόνουν (as if the verb were compounded of διά and axovéw, for the rarer and earlier form ἐδιακόνουν, cf. B. 35 (31) ; Ph. Bttm. Ausf. Spr. §86 Anm. 6; Kriiger § 28, 14, 13); [fut. διακονήσω]: 1 aor. διηκόynoa (for the earlier ἐδιακύόνησα) : Pass., pres. ptep. διακονούμενος ; 1 aor. inf. διακονηθῆναι. ptcp. διακονηθείς : (διάκονος, q. v-) ; in Grk. writ. fr. [Soph.], Hdt. down ; to be a servant, attendant, domestic; to serve, wait upon; 1. univ.: [absol. ὁ διακονῶν, Lk. xxii. 26]; with dat. of pers. to minister to one; render ministering offices to : In. xii. 26; Acts xix. 22; Philem. 13; Pass. to be served, ministered unto (W. § 39,1; [B. 188 (163)]): Mt. xx. 28; Mk. x. 45. 2. Like the Lat. ministrare, to wait at table and offer food and drink to the quests, (cf. W. 593 (552)]: with dat. of pers., Mt. iv. 11; viii. 15; Mk.i. 13, 31; Lk. iv. 39; xii. 37; xvii. 8…
Read the full entry →διακονέω. In P Oxy 11. 275! (a.p. 66) (= Selections, p. 55) ἃ lad is apprenticed by his father—S®.akovod(v)ra καὶ ποιοί[ῦ]ντα πάντα τὰ ἐπιτασσόμενα αὐτῷ, ‘to serve and to do everything commanded him.” For the construction with the dat., see BGU I. 261 (Ὁ ii/iii a.p.) ἔγραψες ‘Hpate . . ἵνα διακονέσσι (/. διακονήσει) ipiv (Δ ἡμῖν). The pass. is found OGTS 383° (middle of i/b.c.) τοῖς τε ἐκπώμασιν οἷς ἐγὼ καθειέρωσα διακονείσθωσαν.
διακονέω (diakoneō) — to serve.
διᾱκον-έω,
Ionic dialect διηκ-, imperfect ἐδιακόνουν [NT+7th c.BC+]: future -ήσω[Refs 5th c.BC+]: aorist διηκόνησα [Refs 1st c.AD+]; infinitive -ῆσαι[Refs 5th c.BC+]: perfect δεδιακόνηκα [Refs 4th c.BC+]:—middle, imperfect διηκονούμην [Refs 2nd c.AD+]: future -ήσομαι[Refs]: aorist διηκονησάμην [Refs]:—passive, future δεδιακονήσομαι [Refs 1st c.AD+]: aorist ἐδιακονήθην [Refs 4th c.BC+]perfect δεδιακόνημαι, see below 11: (διάκονος):—minister, do service, absolutely, [Refs 5th c.BC+]: with dative person, serve [Refs 4th c.BC+]; δ. ὑποθήκαις τινός [Refs 5th c.BC+]; δ. παρὰ τῷ δεσπότῃ [Refs 3rd c.BC+]; δ. πρὸς ὠνήν τε καὶ πρᾶσιν [Refs 5th c.BC+]:—middle, minister to one's own needs, serve oneself, [Refs 5th c.BC+]; διακονοῦντες καὶ διακονούμενοι ἑαυτοῖς acting as servants and serving themselves, [Refs 5th c.BC+]: also simply like active…
Read the full entry →διακονέω
diakoneo
from 1249; to be an attendant, i.e. wait upon (menially or as a host,
friend, or (figuratively) teacher); technically, to act as a Christian
deacon:--(ad-)minister (unto), serve, use the office of a deacon.
see GREEK for 1249
διακονέω
v.
I wait at table, serve
διακονέω diakoneō 37x
to wait, attend upon, serve, Mt. 8:15; Mk. 1:31; Lk. 4:39; to be an attendant or assistant, Acts 19:22; to minister to, relieve, assist, or supply with the necessaries of life, provide the means of living, Mt. 4:11; 27:55; Mk. 1:13; 15:41; Lk. 8:3; to fill the office of διάκονος, deacon, perform the duties of deacon, 1 Tim. 3:10, 13; 1 Pet. 4:11; to convey in charge, administer…
Read the full entry →διακονέω διάκονος to minister, serve, do service, absol., Eur.; τινι to a person, Dem.; δ. πρός τι to be serviceable towards, Plat.:—Mid. to minister to one's own needs, Soph.; αὑτῶι διακονεῖσθαι Ar.
to be a deacon, NTest.
c. acc. rei, to furnish, supply, Lat. ministrare, τί τινι Hdt.:—Pass. to be supplied, Dem.
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
37 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 37 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
ὑπὲρ δὲ τούτου λίνεον ἦν ἰσομέγεθες φάρσος ἐφελκόμενον ἀπὸ κάλων ἐπὶ θάτερα, τῶν κρίκων τῷ τε ὕφει καὶ τῷ κάλῳ διακονούντων πρός τε τὸ ἐκπετάννυσθαι καὶ συνελκόμενον ἵστασθαι κατὰ γωνίαν ἐμποδὼν οὐκ ἐσόμενον πρὸς τὸ κατοπτεύεσθαι καὶ μάλιστα ἐν ταῖς…
καὶ τοῦτο οὐ καινῶς: ἐκ γὰρ δὴ πολλῶν χρόνων ἐγέγραπτο περὶ ἐπισκόπων καὶ διακόνων.
ὁ οὖν οὕτως ἁπλῶς διακονῶν τῷ θεῷ ζήσεται.
μή τι ἓν καὶ ἕν. ἐν γὰρ τῷ Θεσμοφορίῳ οὔσης Ῥοδοκλήας ἀναγκάζομαι ἐκεῖ αὐτῇ διακονεῖν, οὐ γὰρ ἔχομεν οὐθένα. ἀλλὰ ταῦτα μὲν οὕτως. σὺ δὲ χαριῇ μοι μεγάλως, οὐ
πθ Φαμενὼθ πθ Φαρμοῦθι πθ Παῦνι ροζ Ἐπὶφ μθ Μεσορὴ μ γίνονται ω Σ διακόνων ἐλαιώνων Ἁθὺρ κε τετρώβολον Χοίακ ιϛ Τῦβι λγ τριώβολον Μεχεὶρ κζ ὀβολὸν Φαρμοῦθι κε
αὐτοῦ τὴν ζακω … καὶ τὸ ἔλαιον ὃν κεκαυκε εἰς τὴν λυχναψίαν τ τωτῶν διακόνων 8 rt καὶ περὶ τῆς γυναικός σου μηλεκεμ … ιϛ
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-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative 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 ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
933 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 913 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.
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-GPN — Article · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
T-GPN Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 ὑπάρχω (*hyparcho*) is built from the roots meaning 'under' and 'begin.' It encompasses meanings such as 'to begin,' 'to exist,' and 'to belong to.' In the New Testament, it appears in various contexts, including Acts 19:40 and 28:18, where it conveys existence or possession. Notably, the lexicons do not present significant disagreement regarding its meanings.
ὑπάρχω
[in LXX for הָיָה, יֵשׁ, לוּן, etc.; τ. ὑπάρχοντα for מִקְנֶה, רְכוּשׁ, etc. ;]
to begin, make a beginning (Hom., Hdt., al.).
to be in existence, be ready, be at hand (Hdt., Thuc., al.): Ac 19:40 27:12, 21; seq. ἐν, Ac 28:18.
to be, prop, expressing continuance of an antecedent state or condition (cf. Gifford, Incarnation, 11 ff.; MM, xxv): c. nom. pred., Lk 8:41 9:48, Ac 4:34 7:55 8:16 16:3 19:36 21:20, I Co 7:26 12:22, Ja 2:15, II Pe 3:11; ptcp. c. pred., Lk…
ὑπάρχω: impf. ὑπῆρχον; 1. prop. to begin below, to make a beginning; univ. to begin; (Hom., Aeschyl., Hat., sqq-). 2. to come forth, hence to be there, be ready, be at hand, (Aeschyl., Hdt., Pind., sqq.): univ. and simply, Acts xix. 40 [cf. B. § 151, 29 note]; xxvii. 12, 21; ἔν rem, to be found in one, Acts xxviii. 18; with a dat. of the pers. ὑπάρχει μοί τι, something is mine, I have something: Acts iii. 6; iv. 37; xxviii. 7; 2 Pet. i. 8 (where Lehm. παρόντα; Sir. xx. 16; Prov. xvii. 17; Job ii. 4, ete.) ; τὰ ὑπάρχοντά τινι, one’s substance, one’s property, Lk. viii. 3; xii. 15 Ltxt. T Tr WH; Acts iv. 32, (Gen. xxxi. 18; Tob. iv. 8; Dio C. 38,40); also τὰ ὑπ. τινος, Mt. xix. 21; xxiv.47; xxv. 14; Lk. xi. 21; xii. 15 RG Lmrg., 33, 44 [here L mrg. Tr mrg. the dat.]; xiv. 33; xvi. 1; xix. 8; 1 Co. xiii. 3; Heb. x. 34, (often in Sept. for 1391, Wi39, 0°DD3; Sir. xli.1; Tob. i. 20, ete.; τὰ…
Read the full entry →ὑπάρχω. The idea of falling back upon a ‘‘basis,’’ and hence of continuity with a previous state, which originally belonged this verb (cf. Hort ad Jas 215), seems gradually to have faded in later Greek, as the following exx. show—P Petr III. 64(4.)!* (iii/B.c.) τοῦτο (sc. τὸ ὀψώνιον) ὑπάρξει 7 τιμὴ τῶν εὑρεθέντων] παρὰ Τασύθει, ‘this will be made up by the price of the articles discovered in the possession of Tasuthis” (Edd.), P Hib I. γ218 (B.c. 241) τὴμ μὲν σφραγῖδα ὡμολόγουν ὑπάρχειν ἐν τῶι ἀδύτωι, ‘confessed that the seal was in the sanctuary”’ (Edd.), P Oxy IX. 11Sgl® (c. A.D. 117) περὶ γραφῆς τῶν τοῖς [᾿1Ι]ουδαίοις ὑπαρξάντων, ‘about ἃ list of property which belonged to the Jews”.(Ed.), 7. VI. 93317 (late ii/a.D.) πάντα αὐτῇ ὑπῆρκται, “everything was provided for her” (Edd.), 2d. 90518 (a.p. [2 ὑπείκω 170) (= Selections, p. 87) a marriage contract, where the giver of the bride has…
Read the full entry →ὑπάρχω (huparchō) — be already.
ὑπάρχω,
future
__A -ξω[Refs 5th c.BC+]aorist ὑπῆρξα (see. below [Refs]:—passive, future ὑπαρχθήσομαι [Refs 3rd c.AD+]perfect ὕπηργμαι, Ionic dialect -αργμαι[Refs 5th c.BC+]:—begin, take the initiative:—Constr.:
__A.1 absolutely, [Refs 8th c.BC+]; ὁ ὑπάρξας the beginner (in a quarrel), [Refs 5th c.BC+]:—middle, [Refs 5th c.BC+]
__A.2 with genitive, take the initiative in, begin, ἀδίκων ἔργων, ἀδικίης, [Refs 5th c.BC+]
__A.3 with participle, take the initiative in doing, ἐμὲ ὑπῆρξαν ἄδικα ποιεῦντες [Refs 5th c.BC+]; ὑπάρχει εὖ (or κακῶς) ποιῶν τινα [Refs 5th c.BC+]; τοῖς αὐτοῖς ἀμύνεσθαι οἷσπερ καὶ οἱ Λκεδαιμόνιοι ὑπῆρξαν retaliating by the means which the L. had used first, [Refs 5th…
ὑπάρχω
huparcho
from 5259 and 756; to begin under (quietly), i.e. come into existence
(be present or at hand); expletively, to exist (as copula or
subordinate to an adjective, participle, adverb or preposition, or as
an auxiliary to a principal (verb):--after, behave, live.
see GREEK for 5259
see GREEK for 756
ὑπάρχω
v.
I am, exist, am in possession
ὑπάρχω hyparchō 60x
to begin; to come into existence; to exist; to be, subsist, Acts 19:40; 28:18; to be in possession, to belong, Acts 3:6; 4:37; goods, possessions, property, Mt. 19:21; Lk. 8:3; to be, Lk. 7:25; 8:41
ὑπάρχω fut. ξω aor1 ὑπῆρξα Pass., perf. ὕπηργμαι ionic -αργμαι to begin, make a beginning, absol., Od., Eur., etc.
c. gen. to make a beginning of, ἀδικίης Hdt.; πολλῶν κακῶν Eur., etc.
c. part to begin doing, ὑπῆρξαν ἄδικα ποιεῦντες Hdt.; ὑπάρχει εὖ ποιῶν τινα Xen.
c. acc., ὑπ. εὐεργεσίας εἴς τινα or τινι to begin [doing] kindnesses to one, Dem., Aeschin.:—Pass. to be begun, τὰ ἔκ τινος ὑπαργμένα (ionic for ὑπηργ-) Hdt.:—impers., ὑπῆρκτο αὐτοῦ a beginning of it had been made, Thuc.
to begin to be, come into being, arise, spring up, Aesch., etc.
to be in existence, to be there, to be ready, Hdt., attic;—c. gen., ὑπάρχει τῶνδε there is store of these things, Aesch.:—oft. in part., ἡ ὑπάρχουσα οὐσία the existing property…
Verb-PAP-GPN — Verb · present · active · participle · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
V-PAP-GPN Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Genitive Number: Plural Gender: Neuter
61 occurrences in the New Testament, rendered 20 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 60 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 47 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.
ἀκράτου γὰρ ἔτι τῆς λογικῆς φύσεως ὑπαρχούσης ἐν ψυχῇ καὶ μηδενὸς ἀρρωστήματος ἢ νοσήματος ἢ πάθους παρεισεληλυθότος, τὰς φαντασίας τῶν σωμάτων καὶ πραγμάτων ἀκραιφνεστάτας λαμβάνων εὐθυβόλους ἐποιεῖτο τὰς κλήσεις, εὖ μάλα στοχαζόμενος τῶν…
Λιμοῦ δὲ τὴν γῆν καταλαβόντος Ἴσακος, δόξαν αὐτῷ χωρεῖν εἰς Αἴγυπτον τῆς χώρας ἀγαθῆς ὑπαρχούσης, ἐπὶ Γεράρων ἀπῄει τοῦ θεοῦ κελεύσαντος.
εἰ γὰρ μὴ ἦλθεν ἐν σαρκί, οὐδ̓ ἄν πως οἱ ἄνθρωποι ἐσώθησαν βλέποντες αὐτόν, ὅτε τὸν μέλλοντα μὴ εἶναι ἥλιον, ἔργου τῶν χειρῶν αὐτοῦ ὑπάρχοντα, ἐμβλέποντες οὐκ ἰσχύουσιν εἰς τὰς ἀκτῖνας αὐτοῦ ἀντοφθαλμῆσαι:
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 ἀπὸ νότου
Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως
ἡμέρας ἑκάστης· ἡ δὲ πρᾶξις ἔστω Ὥρωι ἔκ τε αὐτοῦ Γαλάτου καὶ ἐκ τῶν ὑπαρχόντων αὐτῷ πάντων πράσσοντι καθάπερ ἐκ δίκης. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
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-DPF — Personal pronoun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
P-DPF Part of Speech: Personal pronoun Case: Dative Number: Plural Gender: Feminine
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