Matthew 10:3 — Word Study
N1904Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος,
BSAPhilipPhilippos [a common name among the apostles] andkai Bartholomew,Bartholomaios [son of Tolmai] ThomasThōmas [known as the twin, a skeptic] andkai MatthewMatthaios [also known as Levi, a tax collector] theho tax collector,telōnēs [publican, gatherer of public revenue] JamesIakōbos [one of three men with this name] the [son]ho <the>ho of AlphaeusAlphaios [an Israelite, father of Levi and James] andkai LebbaeusLebbaios△ whichho having been calledepikaleō▸ Thaddaeus,Thaddaios [also known as Lebbaeus, an apostle]
| Greek | English | Parsing |
|---|---|---|
| Φίλιππος | Philip | Noun, nominative, singular |
| καὶ | and | Conjunction |
| Βαρθολομαῖος, | Bartholomew, | Noun, nominative, singular |
| Θωμᾶς | Thomas | Noun, nominative, singular |
| καὶ | and | Conjunction |
| Μαθθαῖος | Matthew | Noun, nominative, singular |
| ὁ | the | Article, nominative, singular |
| τελώνης, | tax collector, | Noun, nominative, singular |
| Ἰάκωβος | James | Noun, nominative, singular |
| ὁ | the [son] | Article, nominative, singular |
| τοῦ | <the> | Article, genitive, singular |
| Ἁλφαίου | of Alphaeus | Noun, genitive, singular |
| καὶ | and | Conjunction |
| Λεββαῖος | Lebbaeus | Noun, nominative, singular |
| ὁ | which | Article, nominative, singular |
| ἐπικληθεὶς | having been called | Verb, aorist, passive |
| Θαδδαῖος, | Thaddaeus, | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; |
| KJV | Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; |
| ASV | Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphæus, and Thaddæus; |
| YLT | Philip, and Bartholomew; Thomas, and Matthew the tax-gatherer; James of Alpheus, and Lebbeus who was surnamed Thaddeus; |
| WEB | Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; |
| BBE | Philip and Bartholomew; Thomas and Matthew, the tax-farmer; James, the son of Alphaeus, and Thaddaeus; |
Where they part company is τελώνης — see How Translations Differ.
The structure is straightforward, listing the apostles in a series, emphasizing their collective identity.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectΦίλιππος
verbἐπικαλέω
The sentence as the grammar sees it Open the tree ›
1 of 17 occurs nowhere else in the New Testament — a word 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 — Matthew 10:3
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 — The Twelve Apostlesgenerated
Matthew 10:3 is part of a list of the twelve apostles chosen by Jesus. This list highlights the diversity among them, including a tax collector, which signifies the inclusion of those often marginalized in society. The apostles were sent out to spread the message of Jesus, and their varied backgrounds reflect the reach of His ministry. This context is important for understanding the mission and the early church's foundation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 3:18 | Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, |
| 2 | Luke 6:14 | Simon, whom He named Peter, and his brother Andrew; James and John; Philip and Bartholomew; |
| 3 | John 1:43–46 | The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.” |
| 4 | John 6:5–7 | When Jesus looked up and saw a large crowd coming toward Him, He said to Philip, “Where can we buy bread for these people to eat?” |
| 5 | John 12:21–22 | They came to Philip, who was from Bethsaida in Galilee, and requested of him, “Sir, we want to see Jesus.” |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — τελώνης, telōnēsgenerated
The Greek word τελώνης (telōnēs) means 'tax collector' and refers to individuals responsible for gathering public revenue. Tax collectors were often viewed negatively by society, seen as traitors or corrupt due to their association with the Roman authorities.
In this verse, Matthew identifies himself as a tax collector, which emphasizes the transformative nature of Jesus' call. By including a tax collector among the apostles, the text illustrates that Jesus' message is for all, regardless of social standing or past actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is tax collector, which is consistent with the translations in the WEB, BSB, and others, emphasizing Matthew's profession before following Jesus.
In contrast, the KJV and ASV use the term publican, which is an older term for tax collectors, highlighting the historical context of the profession.
Sentence Structuregenerated
The verse contains a list structure, with the finite verb implied in the context of naming the apostles. Each name is presented in a noun phrase format, indicating the individuals being named.
The structure emphasizes the inclusion of each apostle, with the conjunction καὶ (and) linking each name, showing their collective identity as Jesus' chosen followers.
Septuagint Backgroundgenerated
The term ἐπικληθεὶς (epikaleō), meaning 'having been called,' appears in the Septuagint in 93 instances, where it is primarily used to translate the Hebrew word קָרָא (qāraʾ), which means 'call, proclaim, read.'
This choice underscores the significance of calling in the context of the individuals mentioned in Matthew 10:3, highlighting their appointed roles as disciples in the mission of proclaiming the Gospel.
In plain words — the whole versegenerated
Matthew 10:3 lists the names of the apostles chosen by Jesus, including Philip, Bartholomew, Thomas, and Matthew the tax collector. This highlights their diverse backgrounds and roles in the early church.
Frequently Asked Questionsgenerated
Matthew was known as a tax collector before he became one of Jesus' apostles, highlighting his transformation and the inclusivity of Jesus' message.
It signifies that Jesus' call extends to all people, regardless of their past or social status, emphasizing the radical nature of His ministry.
This verse lists six of the twelve apostles, showing the diversity among those who followed Jesus.
The names represent a mix of backgrounds and professions, illustrating the varied community that Jesus formed around Him.
Reflection Questionsgenerated
- What does it mean to me that Jesus called people from diverse backgrounds to be His followers?
- How can I embrace diversity in my own community as a reflection of Jesus' mission?
- In what ways can I share my own story of transformation like Matthew did?
- How can I support those in my life who feel marginalized or excluded?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to highlight the significance of the apostles' diverse backgrounds and their roles in spreading the Gospel.
The first is Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus.Early Church Fathers on Matthew 10 →
Some copies have Lebbaeus; but whoever prevented the same man from having two, or even three different names?Early Church Fathers on Matthew 10 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 10:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePhilip and Bartholomew,.... The first of these was called next; his name is a Greek one, which his parents, though Jews, might take from the Greeks that dwelt among them, see John 12:20 mention is made of one R.
Read John Gill on Matthew 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPhilip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Philip, and Bartholomew.
Read Robert Jamieson on Matthew 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Ver. 3. Bartholomew] This, say some, was that Nathanael, John 1:45-49 He is by Dionysius quoted to have said of divinity, Et magnam esse et minimam (καιπολλην, καιελαχιστην), that it was large in a little room. Ambrose Chircher the Jesuit tells of a tradition they have in China, that one Olo Puen (or Bartholomew) was brought thither from Judea in the clouds, and preached Christianity among them; whereof he left twenty-seven tomes behind him. Sed fides sit penes authorem. But let faith belong to authority. Matthew the publican] See here, as in a mirror, Christ’ s…
Read John Trapp on Matthew 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Bartholomew] Many are of opinion that this was Nathanael, mentioned John 1:46, whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father. Matthew the publican] The writer of this history. See the preface. James the son of Alpheus] This person was also called Cleopas, or Clopas, Lu 24:18; John 19:25. He had married Mary, sister to the blessed Virgin, John 19:25.
Read AdamClarke on Matthew 10 →CambridgeThe Cambridge Bible for Schools and Colleges3. Philip, also a Greek name prevalent at the time, partly through the influence of the Macedonian monarchy, whose real founder was Philip, father of Alexander the Great. Lebbζus, Thaddζus, Jude the [son] of James, are all names of one and the same person. He was the son in all probability of a James or Jacob, not, as usually translated, brother of James. The name “Lebbζus” = “courageous” from a Hebrew word signifying “heart.” This Jude or Judas must not be confused with Jude or Judas the “brother” of our Lord; nor must James the son of Alphζus be confused with James the brother of our Lord. The “brethren of the Lord” believed not on Him, and could not have been among His apostles. James…
Read Cambridge on Matthew 10 →Albert Barnes1798–1870Barnes' Notes on the BiblePhilip and Bartholomew - These two were probably sent out together. Philip was a native of Bethsaida, the city of Andrew and Peter. He is not the same as Philip the evangelist, mentioned in Acts 6:5; Acts 21:8.
Read Albert Barnes on Matthew 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Philip — Philip was the fifth of the apostles who came from Bethsaida. He was one of the less conspicuous of the twelve. His first acquaintance with the Lord is narrated in the first chapter of John.
Read Daniel Denison Whedon on Matthew 10 →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
Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus;
Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus;
Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Lebbaeus called Thaddaeus;
Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;
Tyndale line
Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;
Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphæus, and Thaddæus;
Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Thaddaeus;
Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus;
Philippe and Bartlemewe: Thomas, and Matthewe that Publicane: Iames the sonne of Alpheus, and Lebbeus whose surname was Thaddeus:
Strictly literal
Philip and Bartholomew; Thomas, and Matthew the tax-gatherer; James the [son] of Alphaeus, and Lebbaeus, who was surnamed Thaddaeus;
Philip, and Bartholomew; Thomas, and Matthew the tax-gatherer; James of Alpheus, and Lebbeus who was surnamed Thaddeus;
Philip, and Bartholomew; Thomas, and Matthew the tax collector; James of Alpheus, and Lebbeus who was surnamed Thaddeus;
Philip, and Bartholomew; Thomas, and Matthew the tax collector; James son of Alphaeus, and Thaddaeus;
From the Latin
James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus,
Simplified
Philip, Bartholomew, Thomas, Matthew the tax collector, James the son of Alphaeus, Thaddeus,
Philip and Bartholomew; Thomas and Matthew, the tax-farmer; James, the son of Alphaeus, and Thaddaeus;
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.
Jacobus Zebedæi, et Joannes frater ejus, Philippus, et Bartholomæus, Thomas, et Matthæus publicanus, Jacobus Alphæi, et Thaddæus,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܦܝܠܝܦܘܣ ܘܒܪ-ܬܘܠܡܝ ܘܬܐܘܡܐ ܘܡܬܝ ܡܟܣܐ ܘܝܥܩܘܒ ܒܪ ܚܠܦܝ ܘܠܒܝ ܕܐܬܟܢܝ ܬܕܝ
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.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ — — — Θαδδαῖος,
The standard critical text of the New Testament.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ — — — Θαδδαῖος,
The previous edition, still widely cited.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ — — — Θαδδαῖος,
The Society of Biblical Literature edition, freely licensed.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ — — — Θαδδαῖος,
The edition that turned scholarship toward the earliest manuscripts.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ — — — Θαδδαῖος,
An independent critical text built from the oldest witnesses then known.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ — — — Θαδδαῖος,
A recent critical edition following documentary evidence closely.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος,
The reading of the majority of surviving manuscripts.
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος,
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 |
|---|---|---|
| Λεββαῖος Lebbaeus | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ὁ which | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἐπικληθεὶς having been called | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 Matthew 10:3
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.
The Greek word Φίλιππος (Philippos) means 'Philip' and is derived from roots meaning 'fond of horses.' It refers to several historical figures, including Philip the Apostle and Philip the Evangelist, as well as a son of Herod the Great. The New Testament mentions him in various contexts, such as in Matthew 10:3 and Acts 6:5.
Φίλιππος, -ov, ὁ, Philip ; 1. ason of Herod the Great by his fifth wife, Cleopatra of Jerusalem (Joseph. antt. 17, 1,3), and by far the best of his sons. He was tetrarch of Gaulanitis, Trachonitis, Auranitis, Batanea, and (ace. to the disputed statement of Lk. iii. 1) of Iturea also [ef. Schiirer as below; but see B. D. Am. ed. s. v. Iturzea]; and the founder of the cities of Caesarea Philippi (in the Decapolis) and Julias. After having lived long in celibacy, he married Salome, the daughter of Herod [Philip, the disinherited ; see below] his halfbrother (Joseph. antt. 18, 5,4). He ruled mildly, justly and wisely thirty-seven years, and in A. D. 84died without issue, leaving a erateful memory of his reign in the minds of his subjects (Joseph. antt. 18, 2, 1 and 4, 6; b. j. 2, 9,1): Mt. xvi. 13; Mk. viii. 27; Lk. iii. 1; ef. Keim in Schenkel iii. p. 40 sqq.; Schiirer, Neutest. Zeitgesch.…
Read the full entry →Φίλιππος (Philippos) — Philip.
φῐλιππ-ος, ον,
fond of horses, horse-loving, [Refs 5th c.BC+]; φ. ἄστυ Θήβας restored in [Refs 5th c.BC+]:— superlative φιλιππότατος [Refs 5th c.BC+]
II. as masculine proper name, [Refs]
Φίλιππος (Philippos) — Philip.
φῐλιππ-ος, ον,
fond of horses, horse-loving, [Refs 5th c.BC+]; φ. ἄστυ Θήβας restored in [Refs 5th c.BC+]:— superlative φιλιππότατος [Refs 5th c.BC+]
II. as masculine proper name, [Refs]
Φίλιππος (Philippos) — Philip.
φῐλιππ-ος, ον,
fond of horses, horse-loving, [Refs 5th c.BC+]; φ. ἄστυ Θήβας restored in [Refs 5th c.BC+]:— superlative φιλιππότατος [Refs 5th c.BC+]
II. as masculine proper name, [Refs]
Φίλιππος (Philippos) — Philip.
φῐλιππ-ος, ον,
Φίλιππος
Philippos
from 5384 and 2462; fond of horses; Philippus, the name of four
Israelites:--Philip.
see GREEK for 5384
see GREEK for 2462
Φίλιππος, ου, ὁ
n.m.
Philip
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Philip
Lover of horses. (1.) One of the twelve apostles; a native of Bethsaida, “the city of Andrew and Peter” (John 1:44). He readily responded to the call of Jesus when first addressed to him (43), and forthwith brought Nathanael also to Jesus (45,46). He seems to have held a prominent place among the apostles (Matt. 10:3; Mark 3:18; John 6:5-7; 12:21, 22; 14:8, 9; Acts 1:13). Of his later life nothing is certainly known. He is said to have preached in Phrygia, and to have met his death at Hierapolis.
(lover of horses) the apostle was of Bethsaida, the city of Andrew and Peter, (John 1:44) and apparently was among the Galilean peasants of that district who flocked to hear the preaching of the Baptist. The manner in which St. John speaks of him indicates a previous friendship with the sons of Jona and Zebedee, and a consequent participation in their messianic hopes. The close union of the two in John 6 and 12 suggests that he may have owed to Andrew the first tidings that the hope had been fulfilled. The statement that Jesus found him (John 1:43) implies a previous seeking. In the lists of the twelve apostles, in the Synoptic Gospel, his name is as uniformly at the head of the second group of four as the name of Peter is at that of the first, (
1. The Tetrarch, a son of Herod the Great, by his wife Cleopatra. In the division of Herod’s kingdom, he was made tetrarch of Batanea, Trachonitis, and Auranitis, Lu 3:1. See HEROD 1. From him the city of Caesarea Philippi took its name.
2. Herod Philip, another son of Herod the Great by Mariamne the daughter of Simon, not his favorite Mariamne. Josephus calls him Herod. He lived a private life, having been disinherited by his father; and was the former husband of Herodias, Mt 14:3. See HERODIAS.
3. The Apostle, a native of Bethsaida, a disciple at first of John the Baptist, and one of the twelve who were earliest called to follow Christ, Mt 10:3 Joh 1:43-48
warlike; a lover of horses
38 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 36 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.
Κατὰ τοῦτον δὴ τὸν καιρὸν καὶ Φίλιππος ὁ Μακεδόνων βασιλεὺς ἐν Αἰγαῖς ὑπὸ Παυσανίου τοῦ Κεράστου ἐκ δὲ τοῦ τῶν Ὀρεστῶν γένους δολοφονηθεὶς ἀπέθανεν.
κυρίου τοῦ ἑαυτῆς κατὰ πατέρα ἀνεψιοῦ … … ω῾ς ἐτῶν τριάκοντα τριῶν οὐλὴ … Φιλίππῳ … τος συνόντι αὐτῇ … … ὡς ἐτῶν τριάκοντα τριῶν οὐλὴ … μηδὲν τὴν
κατοικικῆς ἄρουραι ϛ 𐅵, ἐπιβολῆς ἀνὰ πυροῦ δ πέμπτον ἀρτάβης 𐅸 ξδ. … τῆς Φιλίππου κατοικικῆς ἀνὰ πυροῦ α ἄρουραι β 𐅵, … ἐξ ὧν γενημάτων ἐπʼ ὀνόματος Φιλίππου
Σερῆνος Θεαγένους Ἀλεξανδρεὺς ὁμοίως τάλαντον α Σεμπρώνιος υἱὸς Ποντίου Λικιννίου Κέλερος τάλαντον α Νεῖλος Φιλίππου τοῦ Φιλίππου ἀπὸ Βιθυνῶν Ἄλλων Τόπων τάλαντον α γεουχῶν ἐν Θεαδελφείᾳ Ἁρποκρατίων Ἁρποκρατίωνος τοῦ
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 Βαρθολομαῖος (i.e., Bartholomew) means 'son of Tolmai' and refers to one of the twelve apostles of Christ. It appears in several New Testament verses, including Matthew 10:3 and Acts 1:13. The entries consistently identify it as a proper name with Chaldean origins.
Βαρθολομαῖος, -ov, 6, Con 3 son of Tolmai), Bartholomew, one of the twelve apostles of Christ: Mt. x. 3; Mk. iii. 18; Lk. vi. 14; Actsi.13. [See Ναθαναήλ and BB.DD.]
Βαρθολομαῖος
Bartholomaios
of Chaldee origin (1247 and 8526); son of Tolmai; Bar-tholomoeus, a
Christian apostle:--Bartholomeus.
see HEBREW for 01247
see HEBREW for 08526
Βαρθολομαῖος, ου, ὁ
n.m.
Bartholomew
Βαρθολομαῖος Bartholomaios 4x
Bartholomew, pr. name
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
bar-thol'-o-mu (Bartholomaios, i.e. "son of Tolmai or Tolmai"): One of the Twelve Apostles (Mt 10:3; Mr 3:18; Lu 6:14; Ac 1:13). There is no further reference to him in the New Testament. According to the "Genealogies of the Twelve Apostles" (Budge, Contendings of the Apostles, II, 50) "Bartholomew was of the house of Naphtali. Now his name was formerly John, but our Lord changed it because of John the son of Zebedee, His beloved." A "Gospel of Bartholomew" is mentioned by Hieronymus (Comm. Proem ad Matth.), and Gelasius gives the tradition that Bartholomew brought the Hebrew gospel of Matthew to India. In the "Preaching of Bartholomew in the Oasis" (compare Budge, II, 90)…
Bartholomew
Son of Tolmai, one of the twelve apostles (Matt. 10:3; Acts 1:13); generally supposed to have been the same as Nathanael. In the synoptic gospels Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the fourth gospel, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea of Tiberias after his resurrection (John 21:2). He was also a witness of the Ascension (Acts 1:4, 12, 13). He was an “Israelite indeed” (John 1:47).
(son of Tolmai), one of the twelve apostles of Christ. (Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13) It has been not improperly conjectured that he is identical with Nathanael. (John 1:45) ff. He is said to have preached the gospel in India, that is, probably, Arabia Felix, and according to some in Armenia.
One of the twelve apostles, Mt 10:3 Mr 3:18 Lu 6:14 Ac 1:13. He is named in connection with Philip, and seems to have been the same person, whom John calls Nathanael, Joh 1:45-51, and mentions among the other apostles, Joh 21:2. Nathanael may have been his real name, and Bar-tholomew, that is, son of Tolmai, his patronymic and best-known name. See APOSTLE and NATHANAEL.
4 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 4 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
Μουσῆ Ἀρ ἀρταβ ρο Παμοῦν Πέτρου ἀρταβ ν Βαρθολομαῖος γεωργὸς ἀρταβ ρπ Ἰσὰκ γεωργὸς ἀρταβ ξ Ἠλίας Παμοῦν ἀρταβ π Σιγρίτιος πρεσβύτερος ἀρταβ
τὸ δ μετὰ τὴν ὑπατείαν Φλαουΐου Βασιλείου τοῦ λαμπροτάτου, Φαρμοῦθι κζ, ἰνδικτίωνος θ. Αὐρήλιος Βαρθολομαῖος υἱὸς Φιλοξένου μητρὸς Ῥαχὴλ ὁρμώμενος ἀπὸ ἐποικίου Μεγάλης Παρορίου τοῦ Ὀξυρυγχίτου νομοῦ Νεφερῶτι μαύρῳ
οὕτως Ἑνῶχ Πεσόου Πὰλ Μιήου Ἰοῦστος Ἐνῶχ Παῆς Οὐρῆτος ἐργάτου Ἑρμῆ ἐργάτου Κολλοῦθος Οὐρῆτος Βαρθολομαῖος Ἐνδίου Ἀνοῦθις Βίκτωρ … Πακερῆς … Ἑνῶχ
The Greek word Θωμᾶς (i.e., *Thōmas*) means 'Thomas' and is derived from a Hebrew word meaning 'twin.' It refers specifically to Thomas the Apostle, who appears in several New Testament passages including Matthew, Mark, Luke, and John. The entries consistently identify him as a significant figure among Christ's apostles.
Θωμᾶς, -ἃ, ὁ, (DIN [i. 6. twin], see δίδυμος), Thomas, one of Christ’s apostles : Mt. x. 3; Mk. iii. 18; Lk. vi. 15; Jn. xi. 16; xiv. 5; xx. 24-29 [in 29 Ree. only]; xxi. 2; Actsi. 18. [B: Dis. ὙΠ
Θωμᾶς
Thomas
of Chaldee origin (compare 8380); the twin; Thomas, a
Christian:--Thomas.
see HEBREW for 08380
Θωμᾶς, ᾶ, ὁ
n.m.
Thomas
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
tom'-as (Thomas; ta'om, "a twin" (in plural only):
1. In the New Testament:
One of the Twelve Apostles. Thomas, who was also called "Didymus" or "the Twin" (compare Joh 11:16; 20:24; 21:2), is referred to in detail by the Gospel of John alone. His election to the Twelve is recorded in Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13. In Joh 11:1-54, when Jesus, despite imminent danger at the hands of hostile Jews, declared His intention of going to Bethany to heal Lazarus, Thomas alone opposed the other disciples who sought to dissuade Him, and protested, "Let us also go; that we may…
Thomas
Twin, one of the twelve (Matt. 10:3; Mark 3:18, etc.). He was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.
(a twin), one of the apostles. According to Eusebius, his real name was Judas. This may have been a mere confusion with Thaddeus, who is mentioned in the extract. But it may also be that; Thomas was a surname. Out of this name has grown the tradition that he had a twin-sister, Lydia, or that he was a twin-brother of our Lord; which last, again, would confirm his identification with Judas. Comp. (Matthew 13:55) He is said to have been born at Antioch. In the catalogue of the apostles he is coupled with Matthew in (Matthew 10:3; Mark 3:18; Luke 6:15) and with Philip in (Acts 1:13) All that we know of him is derived from…
The apostle, Mt 10:3, called in Greek Didymus, that is, a twin, Joh 20:24, was probably a Galilean, as well as the other apostles; but the place of his birth, and the circumstances of his calling, are unknown, Lu 6:13-15. He appears to have been of an impulsive character, sincerely devoted to Christ, ready to act upon his convictions, and perhaps slow to be convinced, as he at first doubted our Lord’s resurrection, Joh 11:16; 14:5-6; 20:19-29. Several of the fathers inform us that he preached in the Indies; and others say that he preached in Cush, or Ethiopia, near the Caspian sea.
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ιε ζ γ Φοιβάμμων Πέτρου καὶ Ἰωάννης Παπνουθίου ἀπὸ τῆς αὐτῆς … Παμοῦν Θωμᾶ ἀπὸ Πεενὴ ξ
υφιου Θεόδωρος Δίδυμος Κολλοῦθος Λονγῖνος Κερᾶς Θωμᾶς Τισίας Πασμητ Ποπλία τῆς Τσαφερᾶς μοναχὴ Εἰρήνης
r παρὰ Φοιβάμμωνος λαμπροτάτου Φοιβάμμωνι προνοητῇ. παράσχου Θωμᾷ … ατ ε … λη … σ … σ Θὼθ α ιε ἰνδικτίωνος ἀπὸ
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 Μαθθαῖος (Matthaios) refers to Matthew, an Israelite and a Christian, commonly recognized as an apostle of Jesus. It is derived from a Semitic root meaning 'gift of God.' The New Testament mentions him in several passages, including Matthew 9:9 and Acts 1:13. There is some discussion about the name's origins and its relation to other forms, but the consensus identifies him as the author of the first Gospel.
Ματθαῖος, -άν, -ίας, v.s. Μαθθ-.
Ματθαῖος (1, Τ Tr WII Μαθθαῖος, cf. B. 8 (7); [WH. App. 159°; Scrivener, Introd. ch. viii. § 5 p. 5627), -ov [B. 18 (16)], 6, (commonly regarded as Hebr. mn gift of God, fr. ;A and; but Ai is in Greek Ματθίας, and the analogy of the names 13m (fr. 1M a festival) in Greek ’Ayyaios, 133 Ζακχαῖος, and others, as well as the δ Syriac form of the name before us w2So, [and its form in the Talmud, viz. *n7) or “NNN; Sanhedrin 43°; Meuschen, N. T. ex Talm. illustr. p. 8] certainly lead us to adopt the Aramaic form ‘73, and to derive that from the unused sing. 1, a man, plur. on; hence i. q. manly, cf. Grimm in the Stud. u. Krit. for 1870, p. 723 sqq-), Matthew, at first a collector of imposts, afterwards an apostle of Jesus: Mt. ix. 9 sqq. (cf. Mk. ii. 14; Lk. v. 27 sqq.; see Aevi,4); Mt.x.3; Mk.iii.18; Lk. vi.15; Acts i.13. Ace. to Papias (in Euseb. ἢ. 6. 3, 39) he wrote down ἑβραΐδι διαλέκτῳ…
Read the full entry →Μαθθαῖος
Matthaios
a shorter form of 3164; Matthaeus (i.e. Matthitjah), an Israelite and
a Christian:--Matthew.
see GREEK for 3164
Ματθαῖος, ου, ὁ
n.m.
Matthew
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
math'-u: Matthew the apostle and evangelist is mentioned in the 4 catalogues of the apostles in Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13, though his place is not constant in this list, varying between the 7th and the 8th places and thus exchanging positions with Thomas. The name occurring in the two forms Matthaios, and Maththaios, is a Greek reproduction of the Aramaic Mattathyah, i.e. "gift of Yahweh," and equivalent to Theodore. Before his call to the apostolic office, according to Mt 9:9, his name was Levi. The identity of Matthew and Levi is practically beyond all doubt, as is evident from the predicate in
Matthew
Gift of God, a common Jewish name after the Exile. He was the son of Alphaeus, and was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, “Follow me.” Matthew arose and followed him, and became his disciple (Matt. 9:9). Formerly the name by which he was known was Levi (Mark 2:14; Luke 5:27); he now changed it, possibly in grateful memory of his call, to Matthew. The same day on which Jesus called him he made a “great feast” (Luke 5:29), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was…
(gift of Jehovah). (A contraction, as is also Matthias, of Mattathias. His original name was Levi, and his name Matthew was probably adopted as his new apostolic name was a Jew. His father’s name was Alphaeus. His home was at Capernaum His business was the collection of dues and customs from persons and goods crossing the Sea of Galilee, or passing along the great Damascus road which ran along the shore between Bethsaida, Julius and Capernaum. Christ called him from this work to he his disciple. He appears to have been a man of wealth, for he made a great feast in his own house, perhaps in order to introduce his former companions and friends to Jesus. His business would tend to give him a knowledge of human nature, and accurate business habits, and of how to make a way to the hearts of many publicans and sinners not otherwise easily reached. He is mentioned by name, after the…
An apostle and evangelist, was son of Alpheus, a Galilean by birth, a Jew by religion, and a publican by profession, Mt 9:9 10:3 Lu 6:15. The other evangelists call him only LEVI, which was his Hebrew name, Mr 2:14 Lu 5:27; but he always calls himself Matthew, which was probably his name as a publican, or officer for gathering taxes. He does not dissemble his former profession; thus exalting the grace of Christ which raised him to the apostleship. His ordinary abode was at Capernaum, and his office probably on the main road, near the Sea of Tiberias; here, in the midst of his business, he was called by Jesus to follow him, Mt…
5 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 5 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
FrA Ἰώσηπος ασωφηρ κητα Καίρας Γωδάμου Μαθθαῖος Γαδααθὰ Ἰακω … Ἀλεξᾶς Μαθ … … … αμας θ
Side convex υἱὸς Ἀμμωνίου … ρ β υἱὸς Εὐηθίου β υἱὸς Φιλοσαράπιδος β Μαθθαῖος β Πεκῦσις α
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word τελώνης (i.e., *telōnēs*) refers to a tax collector or farmer of taxes, derived from τέλος (tax) and ὠνέομαι (to buy). It encompasses the role of those who gathered public revenue, often viewed negatively due to their practices. The New Testament uses this term in contexts highlighting the social stigma attached to tax collectors.
* τελώνης, -ου, ὁ
(< τέλος, ὠνέομαι)
a farmer of taxes (Lat. publicanus).
A subordinate of the former, who collected taxes or tolls in a particular district, a tax-gatherer (EV, publican): Mt 5:46 10:3, Lk 3:12 5:27, 29 7:29 18:10, 11, 13; pl., τ. κ. ἁμαρτωλοί, Mt 9:10, 11 11:19, Mk 2:15, 16, Lk 5:30 7:34 15:1; τ. κ. πόρναι, Mt 21:31, 32; ὁ ἐθνικὸς κ. ὁ τ., Mt 18:17 (cf. DB, iv, 172; ext., 394 f.; MM, xxiv).†
τελώνης, -ου, 6, (fr. τέλος [(4. ν. 2)] tax, and ὠνέομαι to buy; cf. δημοσιώνης, ὀψώνης, δεκατώνης), fr. Arstph., Aeschin., Aristot., Polyb. down; 1. α renter or | farmer of taxes (Lat. publicanus); among the Romans usually a man of equestrian rank. 2. a tax-gatherer, collector of taxes or tolls, (Vulg. publicanus incorrectly ; {so A. V. publican]), one employed by a publican or farmer-general in collecting the taxes. The tax-collectors were, as ἃ class, detested not only by the Jews but by other nations also, both on account of their employment and of the harshness, greed, and deception, with which they prosecuted it; (hence they are classed by Artem. oneir. 1,23; 4,57, with καπήλοις καὶ τοῖς pera ἀναιδείας ζῶσι καὶ λῃσταῖς καὶ ζυγοκρούσταις καὶ παραλογισταῖς ἀνθρώποις ; Leian. necyom. ὁ. 11 puts together μοιχοί, πορνοβοσκοὶ kal τελῶναι καὶ κόλακες καὶ συκοφάνται [ Theophr. charact. 6…
Read the full entry →τελώνης, “*tax-gatherer.”” Ρ Par 61 (B.C, 156) throws a vivid light on the practices of tax-gatherers. as after special mention of “τῶν πρὸς Tats τελωνίαις ἐντυγχανόντων, instructions are given that no one should be wronged (ἀδικῆται) by 15 τῶν συκοφαντεῖν (cf. Lk 198) ἐπιχειρούντων [τελωνῶν : see Wilcken Os¢v i. p. 568, where reference is made to Herodas VI. 64 τοὺς yap TeAdvas πᾶσα viv θύρη φρίσσει. Cf. also fev P Petr IIT. 32(/)?? (iii/B.c.) émure< - - >v μοι Αἴθωνα τὸν τελώνην, ‘to threaten me with Aithon the tax-gatherer,”’ P Grenf 11. 347 (B.C. 99) a docket to a contract showing that a tax of 10% had been paid δι’ ᾿Απολλω(νίου) τελών(ου) kal τῶν μετό(χων) on the price of a priest’s lodging (παστοφόprov), P Oxy IV. 732° (A.D. 150) τελῶναι ὠνῆς προθμίδων (λ πορθμίδων) πόλεως, ‘farmers of the contract for the tax on ferry-boats at the city” (Edd.), and from the ostraca Ost ΙΟ31 (A.D.…
Read the full entry →τελώνης (telōnēs) — tax collector.
τελών-ης, ου, ὁ,
(τέλος 1.8, ὠνέομαι) farmer or collector of tolls, customs, or taxes, [Refs 5th c.BC+], of the Oropians, [Refs 2nd c.BC+]; = Latin publicanus, [NT]; πορνοβοσκοὶ καὶ τ. [Refs 2nd c.AD+]
τελώνης
telones
from 5056 and 5608; a tax-farmer, i.e. collector of public
revenue:--publican.
see GREEK for 5056
see GREEK for 5608
τελώνης, ου, ὁ
n.m.
a collector of taxes
τελώνης τελ-ώνης, ου, ὁ, τέλος V a farmer or collector of the taxes, Ar., Aeschin.: in NTest. = Lat. publicanus.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
21 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 21 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὡς δὲ τούτους εἶργεν τῆς βίας Φλῶρος, ἀμηχανοῦντες οἱ δυνατοὶ τῶν Ἰουδαίων, σὺν οἷς Ἰωάννης ὁ τελώνης.
Παῦνι θ … Παῦνι ϛ … Σοκνοπαίου ἱερεῖς φασι νῦν κωλύεσθαι … ν ὑπὸ τελωνῶν τινων τὴν συνήθειαν παρὰ … εἰς τὴν τῶν ἁγνειῶν … … σιν τοῖς αὐτομάτως
Πετεχεσποχράτης καὶ μέτοχοι τελῶναι θησαυροῦ ἱερῶν Παναμεῖ Παμώνθου Ἑριεῦτος χαίρειν· ἔσχομεν παρὰ σοῦ ὑπὲρ βαλανευτικοῦ τοῦ θ ἔτους
Πετεχεσποχράτης καὶ μέτοχοι τελῶναι θησαυροῦ ἱερῶν Παμώνθης Ἁρσιήσιος ἀπέσχομεν βαλανευτικὸν ια ἔτους Ἁδριανοῦ τοῦ κυρίου Καισαρείου δ
The Greek word Ἰάκωβος (transliterated as Iakobos) means 'James' and refers to several figures in the New Testament, including the apostles James the son of Zebedee and James the son of Alphaeus, as well as James the brother of Jesus. The entries indicate he is sometimes called 'James the less' and highlight his role as a leader in the early church. There is some debate among lexicographers regarding the identification of these individuals.
᾿Ιάκωβος, -ov, 6, (see the preceding word [and cf. B. 6, 18 (16) ]), James; 1. son of Zebedee, an apostle, and brother of the apostle John, (commonly called James the greater or elder). He was slain with the sword by the command of king Herod Agrippa I. (c. a. p. 44): Mt. iv. 21; x. 2 (8); xvii. 1; Mk. i. 19, 29; iii. 17; v. 37; ix. 2; Χ. 85, 41; xiii. 3; xiv. 88; ΓΚ. ν. 10; vi.14; viii. 51; 28,54; Actsi.13; xii. 2. 2. James (commonly called the less), an apostle, son of Alpheus: Mt. x. 3; Mk. iii. 18; Lk. vi. 15; Actsi.13; apparently identical ἡ with ᾿Ιάκωβος ὁ μικρός James the little [A. V. the less], the son of Mary, Mk. xv. 40 (Mt. xxvii. 56); xvi. 1, wife of Cleophas [i. 6. Clopas q. v.] or Alpheus, Jn. xix. 25; see in ᾿Αλφαῖος, and in Μαρία, 3. 3. James, the brother ' of our Lord (see ἀδελφός, 1): Mt. xiii.55; Mk. vi. 3; Gal. i. 19 (where εἰ μή is employed ace. to a usage…
Read the full entry →᾿Ιάκωβος. This Graecized form of the Hebr. Ἰακώβ (see szfva) with the spelling ᾿Ιάκουβος is found in P Oxy II. 2765 (A.D. 77), where we hear of a Jew, son of Jacob (JakovBov), as steersman on a cargo-boat: cf. BGU III. 7154-1 (a.p. 101-2) Σαμβαθ(ίων) ᾿Ιακούβου, and τ Esdr 9% A.
Ἰάκωβος
Iakobos
the same as 2384 Graecized; Jacobus, the name of three
Israelites:--James.
see GREEK for 2384
Ἰάκωβος, ου, ὁ
n.m.
James
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
jamz (Iacobos): English form of Jacob, and the name of 3 New Testament men of note:
(1) The Son of Zebedee, one of the Twelve Apostles (ho tou Zebedaiou):
A) The Son of Zebedee:
I. In the New Testament.
1. Family Relations, etc.:
To the Synoptists alone are we indebted for any account of this James. He was the son of Zebedee and the brother of John (Mt 4:21; Mr 1:19; Lu 5:10). As the Synoptists generally place the name of James before that of John, and allude to the latter as "the brother of James," it is inferred that James was the elder of the two brothers. His mother's name was probably Salome, the sister of the mother of Jesus (compare Mt 27:56;
James
(1.) The son of Zebedee and Salome; an elder brother of John the apostle. He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matt. 20:20; 27:56). With John and Peter he was present at the transfiguration (Matt. 17:1; Mark 9:2), at the raising of Jairus’s daughter (Mark 5:37-43), and in the garden with our Lord (14:33). Because, probably, of their boldness and energy, he and John were called Boanerges, i.e., “sons of thunder.” He was the first martyr among the apostles, having been beheaded by King Herod Agrippa (Acts 12:1, 2), A.D. 44. (Comp.
(the Greek form of Jacob, supplanter). James the son of Zebedee, one of the twelve apostles. He was elder brother of the evangelist John. His mother’s name was Salome. We first hear of him in A.D. 27, (Mark 1:20) when at the call of the Master he left all, and became, one and forever, his disciple, in the spring of 28. (Matthew 10:2; Mark 3:14; Luke 6:13; Acts 1:13) It would seem to have been at the time of the appointment of the twelve apostles that the name of Boanerges was given to the sons of Zebedee. The "sons of thunder" had a burning and impetuous spirit, which twice exhibits itself. (
Surnamed the greater, or the elder, to distinguish him from James the younger, was one of the twelve apostles, brother of John the evangelist, and son of Zebedee and Salome, Mt 4:21 27:56. Compare Mr 15:40. James was of Bethsaida in Galilee, and left his earthly occupation to follow Christ, Mr 1:29,20. His mother Salome was one of those women who occasionally attended our Savior in his journeys, and one day desired that her two sons might be seated at his right and left hand in the kingdom, Mt 20:20-23.
James and John were originally fishermen, with Zebedee their father, Mr 1:19. They were witnesses of our Lord’s…
42 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 42 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
περὶ τῆς Ἰσάκου παίδων Ἡσαῦ καὶ Ἰακώβου γενέσεως καὶ διατροφῆς.
Τρ Ἰακούβου ἡ αὐτὴ α χοίνικες … ἄλλου Ἰακώβου σιγκ 𐅸 η ἑτέρου ἡ αὐτὴ δ χοίνικες θ Σαμβα ἡ αὐτὴ α Ἰωνᾶτος
ἀδελφῷ Μυρίνῳ Ἡρακλῆς. ὡς ἐτύπωσα Ἄμμωνα μετὰ τῶν τέκνων αὐτοῦ ἐργάζεσθαι εἰς τὴν μερίδα Ἰακώβου, οὕτω ἔασον αὐτοὺς καὶ ἔασον αὐτοὺς ἐργοδιώκτας ἐργασθῆναι εἰς τὰ χωρία ὥστε αὐτὰ περιελθεῖν
βιάρχῳ ἀριθμοῦ τῶν γενναιοτάτων καὶ καθωσιωμένων Μαύρων τῶν ἐπὶ τῆς Ἑρμουπολιτῶν καθιδρυμένων, παρὰ Σαμουὴλ Ἰακώβου μητρὸς … Ἰουδαίου τῇ θρησκείᾳ ἀπὸ τῆς αὐτῆς Ἑρμουπολιτῶν. βούλομαι ἑκουσίως καὶ αὐθαιρέτως μισθώσασθαι
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
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 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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἁλφαῖος (transliterated as Alphaios) refers to a personal name, specifically Alphaeus. He is identified as the father of Levi (Matthew) and James the Less, appearing in several New Testament passages such as Mark 2:14 and Matthew 10:3. The entries note a possible connection to the Hebrew name חַלְפַּי.
᾿Αλφαῖος [WH ‘Ad®., see their Intr. § 408], -αίου, 6, cao, cf. ὯΠ| ’Ayyaios, Hag. i. 1), Alpheus or Alpheus; 1. the father of Levi the publican: Mk. ii. 14, see Aevi, 4. 2. the father of James the less, so called, one of the twelve apostles: Mt. x. 3; ΜΕ. iii. 18; Lk. vi. 15; Actsi. 13. He seems to be the same person who in Jn. xix. 25 (cf. Mt. xxvii. 56; Mk. xv. 40) is called Κλωπᾶς after a different pronunciation of the Hebr. “57M acc. to which N was changed into x, as M09 φασέκ, 2 Chr. xxx. 1. Cf. Ἰάκωβος, 2; [B. D. Am. ed. 5. v. Alpheus; also Bp. Lghtft. Com. on Gal. pp. 256, 267 (Am. ed. pp. 92,103); Wetzel in Stud. u. Krit. for 1853, p. 620 sq. J.
Ἁλφαῖος
Alphaios
of Hebrew origin (compare 2501); Alphoeus, an Israelite:--Alpheus.
see HEBREW for 02501
Ἀλφαίος, ου, ὁ
n.m.
Alphaeus
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
al-fe'-us (Alphaios; Westcott and Hort, The New Testament in Greek, Halphaios):
(1) The father of the second James in the list of the apostles (Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13).
(2) The father of Levi, the publican (Mr 2:14). Levi is designated as Matthew in the Gospel of Mt 9:9. There is no other reference to this Alpheus.
Some writers, notably Weiss, identify the father of Levi with the father of the second James. He says that James and Levi were undoubtedly brothers; but that seems improbable. If they were brothers they would quite likely be associated as are James…
Alphaeus
(1.) The father of James the Less, the apostle and writer of the epistle (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13), and the husband of Mary (John 19:25). The Hebrew form of this name is Cleopas, or Clopas (q.v.).
(2.) The father of Levi, or Matthew (Mark 2:14).
(changing) the father of the apostle James the Less, (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13) and husband of Mary. (John 19:25) [MARY] In this latter place he is called Clopas (not, as in the Authorized Version, Cleophas).
1. Father of James the Less, Mt 10:3 Lu 6:15, and husband of the Mary usually regarded as sister to the mother of Christ, Joh 19:25. See MARY, 1 and 3. By comparing Joh 19:25 with Lu 24:18 and Mt 10:3, it is evident that Alphaeus is the same as Cleophas; Alphaeus being his Greek name, and Cleophas his Hebrew or Syriac name.
2. Father of Matthew, or Levi, the evangelist, Mr 2:14.
5 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 5 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
Ἡρακλῆς ὁ καὶ Ἄγαρις τοῦ Ἡρακλήου α Ἁρπαῆσις Ἡρακλήου α Καλλικράτης ὁ καὶ Ἡρακλῆς Ἀλφαίου Ἁρμιύσιος … Ἄγαρις Ὀννώφριος β 𐅵 Ἑλένη Φιλίππου ε Θᾶις Θωτορθαίου ζ Πτολεμαῖος ἀπὸ
πρὸς τὸν … … αὕτη ἡ ἀποχὴ κυρία καὶ ἐπερωτηθεὶς ὡμολόγησα … … ει Ἀλφαίου … … ελλι … α … υ … … … σ
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
Θαδδαῖος, -ου, 6, (IN, perh. large-hearted or courageous, although it has not been shown that 14 equiv. to the Hebr. 1w can mean pectus as well as mamma; [some would connect the terms by the fact that the ‘child of one’s heart’ may be also described as a ‘bosom-child’; but see B.D. s. vy. Jude]), Thaddeus, a surname of the apostle Jude; he was also called Lebbeus and was the brother of James the less: Mt.x.3 RGLTr WH; Mk. iii. 18. [Cf. B. D. 5. v.; Keil on Mt.1.c.; WH. App. p- 11. The latter hold the name Λεββαῖος to be due to an early attempt to bring Levi (Aeveis) the publican (Lk. v. 27) within the Twelve. ]
Λεββαῖος (Lebbaios) — Lebbaeus.
λεββαῖος, -ου, ὁ
(on the derivation, see Dalman, Words, 50; Swete, Mk., l.with),
Lebbæus: Mat.10:3, Mrk.3:18 (WH, mg.; Θαδδαῖος, which see, Rec., WH, txt., RV, cf. WH, App., 11, 24. In Luk.6:15, Act.1:13, he is called Σίμων ὁ Ζηλωτής.)†
(From Abbott-Smith. LSJ has no entry)
Θαδδαῖος
Lebbaios
of uncertain origin; Lebbaeus, a Christian:--Lebbaeus.
Λεββαῖος, ου, ὁ
n.m.
Lebbaeus
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
See THADDAEUS.
Lebbaeus
Courageous, a surname of Judas (Jude), one of the twelve (Matt. 10:3), called also Thaddaeus, not to be confounded with the Judas who was the brother of our Lord.
(a man of heart), one name of Jude, who was one of the twelve apostles.
→ (Surnamed THADDAEUS)
→ One of the twelve apostles Mt 10:3
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.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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 ἐπικαλέω (transliterated as *epikaleō*) means to call upon, invoke, or name. It is derived from a combination of prefixes meaning 'upon' and 'to call.' In the New Testament, it is used in various contexts, such as calling on God for help or invoking a name, as seen in Acts 2:21 and Romans 10:13. The lexicons note its use in both active and middle voices, with some variations in emphasis on its meanings.
ἐπι-καλέω, -ῶ : 1 aor. ἐπεκάλεσα; [ Pass. and Mid., pres. ἐπικαλοῦμαι); pf. pass. ἐπικέκλημαι ; plpf. 3 pers. sing. emexekAnro, and with neglect of augm. [ef. W. § 12, 9; B. 33 (29) ] ἐπικέκλητο (Acts xxvi. 32 Lehm.); 1 aor. pass. ἐπεκλήθην ; fut. mid. ἐπικαλέσομαι; 1 aor. mid. ἐπεκαλεσάμην ; Sept. very often for 87) ; 1. to put a name upon, to surname: τινά (Xen., Plato, al.), Mt. x. 25 α T Tr WH (Ree. ἐκάλεσαν) ; pass. 6 ἐπικαλούμενος, he who is surnamed, Lk. xxii. 3 RGL; Acts χ. 18; xi. 13; xii. 12; xv. 22 RG; also ὃς ἐπικαλεῖται, Acts x. 5, 32; ὁ ἐπικληθείς, Mt. x. 3 [RG]; Acts iv. 36; xii. 25; 1. q. ὃς ἐπεκλήθη, Acts i. 23. Pass. with the force of a mid. [ef. W. § 38, 3], to permit one’s self to be surnamed: Heb. xi. 16; Mid. w. τινά : 1 Pet. i. 17 εἰ πατέρα ἐπικαλεῖσθε τὸν etc. 1. 6. if ye call (for yourselves) on him as father, i. 6. if ye surname him your father. 2. ἐπικαλεῖται…
Read the full entry →ἐπικαλέω. The various NT usages of this common verb can all be illustrated from our documents. Thus for the meaning ‘“surname ” see P Fay 12! (¢. B.C. 103) βασιλεῖ Ττολεμαίωι ἐπικαλ(ουμένῳ) ᾿Αλζεϊξάνδρων. . . χαίρειν, P Tebt 11. 399) (ii/A.D.) ὑπὲρ ἐγγόϊνου Εἰὐδαίμονος ἐπικεκλημένου [Mv ..., BGU ΤΙ. 447° (ii/A.D.), εἴς. ; and for the simple ‘‘call,” see P Tebt II. 3827 (B.c. 30—a.D. 1) Gpot(pas) 5 ἐπεικαλουμένας Βασιλίικοῦ) Τρ(αμμάτεως), “6. arourae called those of the Basilico-grammateus,’’ 26. 3108 (A.D. 248) ἐν τόπῳ ἐπικαλουμένῳ Kapiov, P Ryl II. 172° (A.D. 208) Φοινικῶνα περὶ κώμ(ην) “Hd(aroriada) ἐπικαλούμενον “Epevylov, ‘‘the palm-garden called that of Herennius in the area of the village Hephaestias.’’ For é. = ‘‘accuse,”’ see P Hib I. 62° (B.c. 245) κακοῦργον τὸν τί ἣν] λείαν ποιήσαντα ἐπικαλεῖ Tyas ᾿Αρνούφιος, ‘the criminal who did the pillage is accused by Tnas son of…
Read the full entry →ἐπικαλέω (epikaleō) — to call (on)/name.
ἐπικᾰλέω,
summon a god to a sacrifice or as witness to an oath, etc., invoke, θεόν [NT+5th c.BC+]; ἐ. θεόν τινι invoke a god over one, to be gracious to him, [Refs 5th c.BC+]; or, watch over his good faith, [Refs]:— middle,[Refs 1st c.BC+]
__b. pray for, πρὸ καιροῦ τὸν θάνατον “PLond.” 5.1676.24 [Refs 6th c.AD+]
2. invite, γέροντας ἐπὶ πλέονας καλέσαντες 8th c.BC: Odyssea Homerus Epicus “Odyssey” 7.189:—middle, [Refs 5th c.BC+]
II. middle, call in as a helper or ally, ἐπικαλεῖσθαί τινα σύμμαχον [Refs]: c.infinitive, [Refs 5th c.BC+]
II.2. call in as witness, μάρτυρας ἐ. τινάς [Refs 5th c.BC+]: c.infinitive, ἐ. θεοὺς.. καθορᾶν τὰ γιγνόμενα 5th-6th c.BC: Xenophon Historicus “Historia Graeca (Hellenica)” 2.3.55: with…
ἐπικαλέω
epikaleomai
middle voice from 1909 and 2564; to entitle; by implication, to invoke
(for aid, worship, testimony, decision, etc.):--appeal (unto), call
(on, upon), surname.
see GREEK for 1909
see GREEK for 2564
ἐπικαλέω
v.
I call by an additional name, appeal to
ἐπικαλέω epikaleō 30x
pluperfect, ἐπεκέκλητο (3 sg), to call on; to attach or connect a name, Acts 15:17; Jas. 2:7; to attach an additional name, to surname, Mt. 10:3; pass. to receive an appellation or surname, Heb. 11:16; mid. to call upon, invoke, 2 Cor. 1:23; to appeal to, Acts 25:11, 12, 21
Verb-APP-NSM — Verb · aorist · passive · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-APP-NSM Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Masculine
31 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 30 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 93 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.
διό μοι δοκεῖ κἀν τοῖς κατὰ μέρος νόμοις, οὗ περὶ ζῴων ἔγραψεν ἅ τε χρὴ προσφέρεσθαι καὶ τοὐναντίον, ἐπαινέσαι μάλιστα τὸν ὀφιομάχην ἐπικαλούμενον (Lev.
ἔνθεν διὰ τὴν ξανθότητα τοῦ βρώματος ὑπὸ τῶν ἡλικιωτῶν κατὰ παιδιὰν Ἄδωμος ἐπικληθείς, ἄδωμα γὰρ Ἑβραῖοι τὸ ἐρυθρὸν καλοῦσι, τὴν χώραν οὕτως προσηγόρευσεν·
δὸς ὁμόνοιαν καὶ εἰρήνην ἡμῖν τε καὶ πᾶσιν τοῖς κατοικοῦσιν τὴν γῆν, καθὼς ἔδωκας τοῖς πατράσιν ἡμῶν, ἐπικαλουμένων σε αὐτῶν ὁσίως ἐν πίστει καὶ ἀληθείᾳ, ὑπηκόους γινομένους τῷ παντοκράτορι καὶ ἐνδόξῳ ὀνόματί σου, τοῖς τε ἄρχουσιν καὶ ἡγουμένοις…
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
Column i βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιϛ ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
The Greek word Θαδδαῖος (Thaddaios) refers to Thaddaeus, one of the apostles, also known as Jude. It is of uncertain origin and appears in the New Testament in Matthew 10:3 and Mark 3:18. Some sources suggest a connection to the Aramaic name, while Thayer's entry mentions possible meanings related to courage. There is a note of disagreement regarding the name's relationship to 'Lebbeus'.
Θαδδαῖος, -ου, 6, (IN, perh. large-hearted or courageous, although it has not been shown that 14 equiv. to the Hebr. 1w can mean pectus as well as mamma; [some would connect the terms by the fact that the ‘child of one’s heart’ may be also described as a ‘bosom-child’; but see B.D. s. vy. Jude]), Thaddeus, a surname of the apostle Jude; he was also called Lebbeus and was the brother of James the less: Mt.x.3 RGLTr WH; Mk. iii. 18. [Cf. B. D. 5. v.; Keil on Mt.1.c.; WH. App. p- 11. The latter hold the name Λεββαῖος to be due to an early attempt to bring Levi (Aeveis) the publican (Lk. v. 27) within the Twelve. ]
Θαδδαῖος
Thaddaios
of uncertain origin; Thaddaeus, one of the Apostles:--Thaddaeus.
Θαδδαῖος, ου, ὁ
n.m.
Thaddaeus
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
tha-de'-us (Thaddaios): One of the Twelve Apostles (Mt 10:3; Mr 3:18). In Mt 10:3 the King James Version, the reading is "Lebbaeus, whose surname was Thaddaeus." The name corresponds to Judas, the son (Revised Version), or brother (the King James Version), of James, given in the lists of Lu 6:16; Ac 1:13.
See JUDAS, NOT ISCARIOT; LEBBAEUS.
The "Gospel of the Ebionites," or "Gospel of the Twelve Apostles," of the 2nd century and mentioned by Origen, narrates that Thaddaeus was also among those who received their call to follow Jesus at the Sea of Tiberias (compare Mt…
Thaddaeus
Breast, the name of one of the apostles (Mark 3:18), called “Lebbaeus” in Matt. 10:3, and in Luke 6:16, “Judas the brother of James;” while John (14:22), probably referring to the same person, speaks of “Judas, not Iscariot.” These different names all designate the same person, viz., Jude or Judas, the author of the epistle.
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