Matthew 10:34 — Word Study
N1904Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
BSANotmē may you thinknomizō▸ [think, suppose] thathoti I cameerchomai▸ [arrived, been sent] to bringballō▸ [establish, usher in] peaceeirēnē [harmony, tranquility] toepi theho earth;gē [the world, human society] notou I cameerchomai▸ [did not arrive, was not sent] to bringballō▸ [establish, provide] peaceeirēnē [reconciliation, unity] butalla [instead, on the contrary] a sword.machaira [conflict, division]
| Greek | English | Parsing |
|---|---|---|
| Μὴ | Not | Particle, negative |
| νομίσητε | may you think | Verb, aorist, active |
| ὅτι | that | Conjunction |
| ἦλθον | I came | Verb, second aorist, active |
| βαλεῖν | to bring | Verb, second aorist, active |
| εἰρήνην | peace | Noun, accusative, singular |
| ἐπὶ | to | Preposition |
| τὴν | the | Article, accusative, singular |
| γῆν· | earth; | Noun, accusative, singular |
| οὐκ | not | Particle, negative |
| ἦλθον | I came | Verb, second aorist, active |
| βαλεῖν | to bring | Verb, second aorist, active |
| εἰρήνην | peace | Noun, accusative, singular |
| ἀλλὰ | but | Conjunction |
| μάχαιραν. | a sword. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not assume that I have come to bring peace to the earth; I have not come to bring peace, but a sword. |
| KJV | Think not that I am come to send peace on earth: I came not to send peace, but a sword. |
| ASV | Think not that I came to send peace on the earth: I came not to send peace, but a sword. |
| YLT | 'Ye may not suppose that I came to put peace on the earth; I did not come to put peace, but a sword; |
| WEB | “Don’t think that I came to send peace on the earth. I didn’t come to send peace, but a sword. |
| BBE | Do not have the thought that I have come to send peace on the earth; I came not to send peace but a sword. |
Where they part company is in the rendering of νομίσητε — see How Translations Differ.
The verse is structured around a main clause followed by two subordinate clauses that clarify Jesus' mission.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbνομίζω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Matthew 10:34
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 Cost of Discipleshipgenerated
Matthew 10:34 presents Jesus' stark declaration that His coming is not to establish peace but to bring division. This statement challenges the common expectation of the Messiah as a bringer of peace. Instead, Jesus indicates that His message will lead to conflict, even among close family members, as seen in the following verses. This teaching emphasizes the radical nature of His mission and the implications for those who choose to follow Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 15:10 | Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me. |
| 2 | Luke 12:49–53 | I have come to ignite a fire on the earth, and how I wish it were already kindled! |
| 3 | John 7:40–52 | On hearing these words, some of the people said, “This is truly the Prophet.” |
| 4 | Acts 13:45–50 | But when the Jews saw the crowds, they were filled with jealousy, and they blasphemously contradicted what Paul was saying. |
| 5 | Acts 14:2–4 | But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — μάχαιραν, machairagenerated
The word μάχαιρα (machaira) refers to a short sword or dagger, often used in contexts of conflict or division. Its usage here symbolizes the division that Jesus' message will create among people, contrasting with the expectation of peace.
In the New Testament, μάχαιρα appears in various contexts, often linked to conflict or violence. The choice of this word underscores the serious consequences of following Jesus, as it may lead to strife rather than harmony, as seen in other passages.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare the wording of the Berean Standard Bible (BSB) with other translations. The BSB uses bring peace and a sword, which aligns with the KJV and ASV, both of which emphasize the contrast between peace and conflict.
Where translations differ, they do so primarily in the rendering of νομίσητε as either think or suppose, with versions like the ASV and KJV opting for think, while the YLT uses suppose. Similarly, ἦλθον is rendered as I came in most translations, while the BSB opts for have come.
Sentence Structuregenerated
The main verb of the verse is νομίσητε, may you think, which introduces the conditional statement about Jesus' purpose. The structure includes a subordinate clause explaining what not to think, and two parallel clauses that clarify His mission.
The sentence is built around the negation of peace, with two contrasting clauses: one stating what Jesus did not come to do, and the other stating what He did come to bring, creating a clear juxtaposition between peace and a sword.
Septuagint Backgroundgenerated
μάχαιρα appears in the Septuagint as a translation of the Hebrew word for sword, חֶ֫רֶב (H2719), which also conveys the idea of conflict. This connection emphasizes the continuity of the concept of division through the biblical narrative.
The use of μάχαιρα in this context aligns with its portrayal in the LXX, where it often symbolizes not just a physical weapon but also the broader implications of strife and division among people.
In plain words — the whole versegenerated
Matthew 10:34 shows Jesus telling His followers not to think He came to bring peace. Instead, He states that His purpose is to bring a sword, indicating that His message will lead to conflict, even within families. This highlights the serious implications of following Him.
Frequently Asked Questionsgenerated
Jesus uses the metaphor of a sword to illustrate the division His teachings will cause, even among family members, as people respond differently to His message.
Jesus' mission challenges existing beliefs and relationships, leading to conflict rather than the expected peace, as His message disrupts the status quo.
Peace in this context refers to a superficial harmony that may be disrupted by the truth of Jesus' message, which calls for a deeper commitment and may lead to conflict.
Following Jesus may lead to division and conflict, as it challenges existing relationships and societal norms, requiring a commitment that may not be understood or accepted by others.
Reflection Questionsgenerated
- In what ways have I experienced conflict in my relationships due to my beliefs?
- How can I prepare myself for the challenges that may come from following Jesus?
- What does it mean for me to take up my cross in light of this verse?
- How can I share the message of Jesus in a way that acknowledges its potential to cause division?
The early church on this verse — how the Fathers read it
Early church commentators reflect on this verse to discuss the implications of Jesus' message and its impact on relationships.
Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection.Early Church Fathers on Matthew 10 →
The unbelievers’ disagreement with the believers will produce a distinction. Now since the unbelievers think that peacemaking is their proper duty, they say, “Do not believe that it is best under all circumstances to be saved,Early Church Fathers on Matthew 10 →
Mystically; A sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a sword; (Eph. 6:17. Heb.Early Church Fathers on Matthew 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 10:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThink not ye that I am come to send peace on earth,.... The Jews had a notion of great outward peace and prosperity in the days of the Messiah; which was grounded on several prophecies of the Old
Read John Gill on Matthew 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThink not that I am come to send peace on earth: I came not to send peace, but a sword.
Read Robert Jamieson on Matthew 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. Ver. 34. Think not that I came to send peace] Peace is twofold, temporis et pectoris, of country and of conscience. This latter is Christ’ s legacy, and the saints are sure of it. But the former they seldom find here; "In the world ye shall have trouble," saith our Saviour. Should we look for fire to quench our thirst? saith a martyr: and as soon shall God’ s true servants find peace and favour under Christ’ s regiment. This world is to the saints as the sea called Pacific, than the which there is nothing more troublesome and tumultuous; or as the Straits of Magellan, where, which way soever a man…
Read John Trapp on Matthew 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Think not that I am come to send peace.—Truth appears again in the form of seeming paradox. Christ is “our peace” (Ephesians 2:14), and came to be the one great Peacemaker; and yet the foreseen consequences of His work involved strife and division, and such a consequence, freely accepted for the sake of the greater good that lies beyond it, involves, in fact, a purpose. The words are the natural expression of such a thought; and yet we can hardly fail to connect them with those which, in the earliest dawn of His infancy, revealed to the mother of the Christ that “a sword should pass through her own soul also” (Luke 2:35).
Read Charles John Ellicott on Matthew 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Think not that I am come to send peace, c.] The meaning of this difficult passage will be plain, when we consider the import of the word peace, and the expectation of the Jews. I have already had occasion to remark, (Matthew 10:12,) that the word שלום shalom, rendered by the Greeks ειρηνη, was used among the Hebrews to express all possible blessings, temporal and spiritual but especially the former. The expectation of the Jews was, that, when the Messiah should come, all temporal prosperity should be accumulated on the land of Judea; therefore τηνγην, in this verse, should not be translated the earth, but this land. The import of our Lord's teaching here is this, Do not imagine…
Read AdamClarke on Matthew 10 →CambridgeThe Cambridge Bible for Schools and Colleges34. not to send peace, but a sword] The contrast is rather between union and division than between peace and war. The “sifting” of Christ causes division or perplexity, and conflict of opinion, both in the thoughts of the individual and between man and man. The same idea is illustrated by the husbandman’s fan, the refiner’s fire, and the shepherd’s separation of his flocks. History shews that religion has been the great separating influence in the world.
Read Cambridge on Matthew 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThink not that I am come ... - This is taken from Micah 7:6. Christ did not here mean to say that the object of his coming was to produce discord and contention, for he was the Prince of Peace,
Read Albert Barnes on Matthew 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. Think not that I am come to send peace — From the meekness of my character and my Gospel you might imagine that I am to send peace, not only in spirit, but in result among mankind.
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
Do not assume that I have come to bring peace to the earth; I have not come to bring peace, but a sword.
“Don’t think that I came to send peace on the earth. I didn’t come to send peace, but a sword.
Do not assume that I have come to bring peace to the earth; I have not come to bring peace, but a sword.
“Do not think that I have come to bring peace to the earth. I have not come to bring peace but a sword.
Tyndale line
Think not that I am come to send peace on earth: I came not to send peace, but a sword.
Think not that I came to send peace on the earth: I came not to send peace, but a sword.
Think not that I came to send peace on the earth: I came not to send peace, but a sword.
Think not that I am come to send peace on earth: I came not to send peace, but a sword.
Thinke not that I am come to sende peace into the earth: I came not to send peace, but the sworde.
Strictly literal
Do not think that I have come to send peace upon the earth: I have not come to send peace, but a sword.
'Ye may not suppose that I came to put peace on the earth; I did not come to put peace, but a sword;
You may not suppose that I came to put peace on the earth; I did not come to put peace, but a sword;
Do not think that I came to bring peace upon the earth. I did not come to bring peace, but a sword.
From the Latin
Do not think that I came to send peace upon earth: I came not to send peace, but the sword.
Simplified
Don't think I've come to bring peace on earth. I haven't come to bring peace, but a sword.
Do not have the thought that I have come to send peace on the earth; I came not to send peace but a sword.
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.
Nolite arbitrari quia pacem venerim mittere in terram : non veni pacem mittere, sed gladium :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܬܣܒܪܘܢ ܕܐܬܝܬ ܕܐܪܡܐ ܫܝܢܐ ܒܐܪܥܐ ܠܐ ܐܬܝܬ ܕܐܪܡܐ ܫܝܢܐ ܐܠܐ ܚܪܒܐ
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.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
The standard critical text of the New Testament.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
The previous edition, still widely cited.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
The Society of Biblical Literature edition, freely licensed.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
The edition that turned scholarship toward the earliest manuscripts.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
An independent critical text built from the oldest witnesses then known.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
A recent critical edition following documentary evidence closely.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
The reading of the majority of surviving manuscripts.
Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 10:34
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.
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
νομίζω (nomizō) is built from the root related to custom or law. It encompasses meanings such as to practice, hold by custom, deem, or suppose. The New Testament uses it in various contexts, including Acts 16:13 and Matthew 5:17. Notably, some lexicons mention a difference in how it is used with respect to customs versus beliefs in gods.
νομίζω; impf. ἐνόμιζον; 1 aor. ἐνόμισα ; impf. pass. évoμιζόμην ; (vopos); asin Grk. auth. fr. Aeschyl. and Hat. down ; 1. to hold by custom or usage, own as a cusiom or usage; to follow custom or usage ; pass. νομίζεται it is the custom, it is the received usage: οὗ ἐνομίζετο προσεὐχὴ εἶναι, where acc. to custom was a place of prayer, Acts xvi. 13 [but LT Tr WH read οὗ ἐνομίζομεν προσευχὴν εἶν. where we supposed there was, etc.; cf. 2 below], (2 Mace. xiv. 4). 2. to deem, think, suppose: foll. by an inf., Acts viii. 20; 1 Co. vii. 36; foll. by an ace. w. inf., Lk. ii. 44; Acts vii. 25; xiv. 19; xvi. [13 (see 1 above) ], 27; xvii. 29; 1 Co. vii. 26; 1 Tim. vi. 5; foll. by ὅτι, Mt. v.17; χ. 84 [W. § 56,1b.]; xx.10; Acts xxi. 29; ὡς ἐνομίζετο, as was wont to be supposed, Lk. iii. 23. (Syn. see ἡγέομαι, fin.…
Read the full entry →νομίζω (nomizō) — to think.
νομ-ίζω,
future νομιῶ [Refs 5th c.BC+]; Ionic dialect 1st pers. plural νομιοῦμεν [Refs 5th c.BC+]aorist ἐνόμισα, poetry νόμισα [Refs 5th c.BC+]: perfect νενόμικα [Refs 4th c.BC+]:—passive, future νομισθήσομαι [Refs 5th c.BC+]future middle νομιοῦμαι in passive sense, [Refs 5th c.BC+]: aorist ἐνομίσθην (see. below [Refs]: perfect νενόμισμαι, 3rd.pers. plural νενομίδαται [Refs 2nd c.AD+]; Doric dialect infinitive -ίχθαι[Refs 5th c.AD+]: pluperfect 3rd.pers. singular ἐνενόμιστο [Refs 5th c.BC+]: (νόμος):—use customarily, practise, ἓν τόδε ἴδιον νενομίκασι [Refs 5th c.BC+]; ν. γλῶσσαν to have a language in common use,[Refs]; πανήγυριν, πληγὴν ἐν τῇ ὁρτῇ, [Refs]; ταῦτα.. Ἕλληνες ἀπ᾽ Αἰγυπτίων νενομίκασι have adopted these customs from the Egyptians, [Refs 5th c.BC+]; ν. ἐκκλησίαν have a regular popular assembly, [Refs 4th c.BC+]; ἀγορᾶς κατασκευὴν ν.…
Read the full entry →νομίζω
nomizo
from 3551; properly, to do by law (usage), i.e. to accustom
(passively, be usual); by extension, to deem or regard:-- suppose,
thing, be wont.
see GREEK for 3551
νομίζω
v.
I think, suppose
νομίζω nomizō 15x
to own as settled and established; to deem, 1 Cor. 7:26; 1 Tim. 6:5; to suppose, presume, Mt. 5:17; 20:10; Lk. 2:44; to be usual, customary, Acts 16:13
νομίζω νόμος to hold or own as a custom or usage, to use customarily, practise, Hdt.; ν. γλῶσσαν to have a language in common use, id. Hdt.; ν. οὔτε ἀσπίδα οὔτε δόρυ id. Hdt.:—Pass. to be the custom, be customary, Aesch.; σωφροσύνη νενόμιστο was the fashion, Ar.; —impers., ὡς νομίζεται as is the custom, Trag.:—part. νομιζόμενος, η, ον, customary, usual, Thuc.; τὰ νομιζόμενα customs, usages, Lat. instituta, Hdt., attic; τὰ νομισθέντα Eur.
to adopt a custom or usage, Ἕλληνες ἀπ᾽ Αἰγυπτίων ταῦτα νενομίκασι Hdt.
c. dat. to be used to a thing, νομίζουσιν Αἰγύπτιοι οὐδ᾽ ἥρωσιν οὐδέν, i. e. do not worship heroes, id. Hdt.: hence to make common use of, use, φωνῆι id. Hdt.; ἀγῶσι καὶ θυσίαις…
Read the full entry →Verb-AAS-2P — Verb · aorist · active · subjunctive · second person · pluralaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: second Number: Plural
think: The Old Testament often translates 'amar, "to say," meaning what one says to himself, and hence, a definite and clearly formulated decision or purpose (Ge 20:11; Nu 24:4; Ru 4:4, etc.), illustrated by the, change made by the Revised Version (British and American) in the King James Version of Es 6:6, where "thought in his heart" becomes "said in his heart." In other passages, for chashabh, damah, or zamam, indicating the result of mental activity, as in an intention or estimate formed after careful deliberation (compare Ecclesiasticus 18:25); In the New Testament, most, frequently for dokeo, "to be of the opinion, "suppose," literally, "seem" (
15 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
μάταιος δὲ ὁ νομίζων πρὸς τὸν ἀληθῆ λόγον ἐκ τοῦ νοῦ τι συνόλως γεννᾶσθαι ἢ ἐξ ἑαυτοῦ.
ταύτην δὲ τὴν ἐνεστῶσαν ἐγκεχείρισμαι πραγματείαν νομίζων ἅπασι φανεῖσθαι τοῖς Ἕλλησιν ἀξίαν σπουδῆς·
α … φην … σον κόμισαι … παρὰ τοῦ τὴν ἐπιστολήν σοι φέροντος … νομίζω ὅτι τὴν εἰδ … Διονυσάριον τιμῶ. ἐρώτησον … περὶ τοῦ ψαλιδίου εἰ δύναται
Σαραπίων Φιβᾶ τῶι υἱῶι χαίρειν. ἀμεριμνῶ νομίζων σε καλῶς τὰ ἔργα ποιεῖν καὶ γὰρ αὐτὸς δάκνομαι ὅτι μοι τὰ πράγματα τῆς
τοὺς λογισμοὺς … θεοῖς τοῖς ἀθανάτοις εὐχαριστήσαιμι, ὅτι τῆς τοιαύτης … ησμε συνετήρησαν. τοιγαροῦν νομίζω οὕτω με … ως δύνασθαι τῇ μεγαλειότητι αὐτῶν τὸ ἱκανὸν ποιεῖν … ὁσάκις ἐὰν
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
642 occurrences in the New Testament, rendered 91 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 635 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
The Greek word βάλλω (i.e., *ballō*) means to throw, cast, or place something, and can apply to both physical and metaphorical contexts. It is used in various ways, such as throwing weapons, pouring liquids, or even casting someone into a situation. In the New Testament, it appears in contexts like casting out demons or laying down burdens. The lexicons do not indicate significant disagreement about its meanings.
βάλλω,
[in LXX for נפל, שׂום, ידד, etc.;]
prop., of a weapon or missile; then generally, of things and persons, lit. and metaph., to throw, cast, put, place: c. acc., seq. εἰς, Mt 4:18, and freq. ἐπί, Mt 10:34; κάτω, Mt 4:6; ἔξω, Mt 5:13; ἀπό, Mt 5:29; ἐκ, Mk 12:44; δρέπανον, Re 14:19; μάχαιραν, Mt 10:34; κλῆρον, Mt 27:35; of fluids, to pour: Read the full entry →
βάλλω; fut. Bara; pf. βέβληκα ; 2 aor. ἔβαλον (3 pers. plur. ἔβαλον in Lk. xxiii. 34; Acts xvi. 23, ἔβαλαν, {π6 Alex. form, in Acts xvi. 37 L T Tr WH; [Rev. xviii. 19 Lehm., see WH. App. p. 165 and] for reff. ἀπέρχομαι init.) ; Pass., [pres. βάλλομαι] ; pf. βέβλημαι ; plpf. ἐβεβλήμην; 1 aor. ἐβλήθην; 1 fut. βληθήσομαι ; to throw, — either with force, or without force yet with a purpose, or even carelessly ; 1. with force and effort: βάλλειν τινὰ ῥαπίσμασι to smite one with slaps, to buffet, ΜΚ. xiv. 65 Rec. (an imitation of the phrases, τινὰ βάλAew λίθοις, βέλεσι, τόξοις, etc., κακοῖς, ψόγῳ, σκώμμασι. etc., in Grk. writ. ; cf. Passow i. p. 487; [L. and S.s. v. T. 1 and 3]; for the Rec. ἔβαλλον we must read with Fritzsche and Schott ἔβαλον, fr. which arose ἔλαβον, adopted by L T Tr WIL; βαλεῖν and λαβεῖν are often confounded in codd. ; οἵ. Grimm on 2 Mace. y. 6; [Serivener, Introd. p.…
Read the full entry →βάλλω. That the verb does not necessarily imply casting or thrusting with some degree of violence is clear already from the NT itself; and there are vernacular parallels to negative the assumption of “Jewish Greek.” Thus in BGU 11. 5974 (A.D. 75) ἵνα βάληι τὸν μόσχον mpd τῶν προβάτων the verb does not suggest a violent ‘‘ Βιησίηρ ἡ of the helpless calf before the ferocious beasts afterwards named. Cf. P Oxy VII. 1069%° (iii/A.pD.) κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν, ‘let them put good measure into it” with reference to the making of a tunic, and 2d. VI. 9349 (iii/A.D.) μὴ οὖν ἀμελήσῃς τοῦ βαλεῖν τὴν κόπρον, “do not fail therefore to throw the manure on the land” (Edd.): ef. P Fay 1187! (a.p. 110) βάλλωι ἕξ ἀρούρας εἰς τὴν Ψεννόφριν, “1 am manuring six arourae at Psennophris” (Edd.). For a similar absolute usage see Sy// 5227 (iii/p.c.) θύειν δὲ τὸμ μὲν βοῦν BeBAnκότα, τὴν δὲ οἷν βεβληκ[υ]ῖαν…
Read the full entry →βάλλω (ballō) — to throw: throw.
βάλλω,
future βᾰλῶ (in Attic dialect Prose only in compounds), Ionic dialect βαλέω [Refs 8th c.BC+]aorist 2 ἔβᾰλον, Ionic dialect προ-βάλεσκε [Refs 8th c.BC+]; later aorist 1 ἔβαλα [LXX]; Epic dialect and Ionic dialect infinitive βαλέειν [Refs 8th c.BC+]; optative βλείης in [Refs 5th c.BC+], participle βλείς [Refs]perfect βέβληκα: pluperfect ἐβεβλήκειν, Epic dialect βεβλήκειν [Refs 8th c.BC+]:—middle, Ionic dialect imperfect βαλλέσκετο [Refs 5th c.BC+]future βᾰλοῦμαι (προ-) [Refs 8th c.BC+]aorist 2 ἐβᾰλόμην, Ionic dialect imperative βαλεῦ [Refs 5th c.BC+] used mostly in compounds:—passive, future βληθήσομαι [Refs 5th c.BC+]; participle δια-βεβλησόμενος [Refs 2nd c.AD+]: aorist ἐβλήθην [Refs 8th c.BC+] also has an Epic dialect aorist passive, ἔβλητο [Refs 8th c.BC+]; subjunctive βλήεται [Refs 8th c.BC+]; optative βλῇο or βλεῖο [Refs 8th…
Read the full entry →βάλλω
ballo
a primary verb; to throw (in various applications, more or less
violent or intense):--arise, cast (out), X dung, lay, lie, pour, put
(up), send, strike, throw (down), thrust. Compare 4496.
see GREEK for 4496
βάλλω
v.
I cast, throw, rush, put, place, drop
ἀμφιβάλλω amphiballō 1x
to throw around; to cast a net, Mk. 1:16*
βάλλω Root ΒΑΛ Act. to throw:
with acc. of person or thing aimed at, to throw so as to hit, to hit one with a missile, opp. to striking (τύπτω, οὐτάω), βλήμενος ἠὲ τυπείς Il.; c. dupl. acc. pers. et partis, μιν βάλε μηρὸν ὀϊστῶι id. Il.: c. acc. cogn. added, ἕλκος, τό μιν βάλε the wound which he gave him, id. Il.:—also, βάλε κατ᾽ ἀσπίδα smote upon it, id. Il.
of things, ἡνίοχον ῥαθάμιγγες ἔβαλλον id. Il.; of the Sun, ἀκτῖσιν ἔβαλλεν [χθόνα] Od.: to strike the senses, of sound, κτύπος οὔατα βάλλει Il.
metaph., β. τινὰ κακοῖς to smite with reproaches, Soph., etc.; φθόνος βάλλει τινά Aesch.
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
123 occurrences in the New Testament, rendered 61 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 123 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 27 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.
21,20) ἢ βαλλόμενον καὶ τοξευόμενον ἀποκύουσι.
εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν…
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
ἐπεὶ κοπρηγεῖν μέλλει τὰ κτήνη εἰς Ψεννῶιφριν, ἔχοντας βελενκώθια καὶ σηστρίδια ὡσεὶ εἰς ξυλαμήν. βάλλω ἓξ ἀρούρας εἰς τὴν Ψεννῶφριν. ἐὰν ἀναβαίνῃ τὰ κτήνη γέμισον αὐτὰ βάκανον καὶ ξύλον.
κιβαριάτου τ … τοῦ ὄξους οὔπω πέπρακα … κριθῆς. ἔλαβον ἄλλας δύο ἀρτάβας καὶ ἔβαλον αὐτὰς ἐπάνω τῶν ἄλλων ἀρταβῶν ϛ. ἔχω παρα … ὡς ἐνετείλω μοι. ἄσπασαι Σαραπάμμωνα
ἐστομώσαμεν σίδηρα εἰς στόμωμα καὶ εἰς τοὺς σφῆνας. ὡς βάλλουσι τοὺς σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ
The Greek word εἰρήνη (i.e., *eirene*) means 'peace' and is derived from a verb meaning 'to join.' It encompasses various aspects of peace, including public tranquility, harmony between individuals, and spiritual peace, often associated with the blessings of Christ's kingdom. The New Testament uses it in contexts of both personal and communal peace, as well as in salutations.
εἰρήνη, -ns, 9, (apparently fr. εἴρω to join; [al. fr. εἴρω i.q-Aéyo; Etym. Magn. 303, 41; Vaniéek p. 892; Lob. Path. Proleg. p. 194; Benfey, Wurzellex. ii. p. 7]), Sept. chiefly for Dw; [fr. Hom. down]; peace, i. e. l. a state of national tranquillity ; exemption from the rage and havoc of war: Rey. vi. 4; πολλὴ εἰρήνη, Acts xxiv. 2 (3) ; τὰ [WH txt. om. τά] πρὸς εἰρήνην, things that look towards peace, as an armistice, conditions for the restoration of peace, Lk. xiv. 32; αἰτεῖσθαι εἰρήνην, Acts xii. 20; ἔχειν εἰρήνην, of the church free from persecutions, Acts TS (ols 2. peace between individuals, i. e. harmony, concord: Mt. x. 34; Lk. xii. 51; Acts vii. 26; Ro. xiv. 17; 1 Co. vii. 15; Gal. v.22; Eph.ii.17; iv.3; i.q. the author of peace, Eph. ii. 14 [ef. B. 125 (109)]; ἐν εἰρήνῃ, where harmony prevails, in a peaceful mind, Jas. iii. 18 ; ὁδὸς εἰρήνης, way leading to peace, a course…
Read the full entry →εἰρήνη. P Strass I. 58 (A.D. 262) ἀνάξια [τ]ῆς ὑπὸ σοῦ πᾶσιν ἡμῖν πρυτανευομένης εἰρή[ν]ης ὁ πρεσβύτης παθών, P Goodsp Cairo 15 (A.D. 362) τὰ τετολμημένα εἰς ἐμὲ ἐν τοιαύτῃ πρ[υ]Ἱτα[ν]ευομένῃ εἰρήνῃ τοῦ δεσπότου [ἡ]μῶν βασιλέως Φλαονίου ᾿Ιουλιανοῦ αἰωνίου ᾿Α [γο]ύστου, ‘* the things perpetrated against me in the tranquillity enjoyed under our lord king Flavius Julianus, eternal Augustus” (Ed.). P Oxy I. 645 (iii/iv A.D.) shows an order for arrest addressed ἐπιστάτῃ > Ζ εἰρηνικὸς εἰρήνης κώμης Τήεως : cf. 16. XII. 15079 (111,4.0.),ὄ 26. 1.559 (A.D. 341) ἐπόπτῃ εἰρήνης ᾿Οξυρυγχίτου, and Preisigke 4636 (iii/A.p.) a list of police officials including εἰρηνοφύλακες. P Oxy I. 41” (iii/iv a.p.) εἰρήνη πόλεως (voc.), addressed to a strategus, is worth quoting in connexion with Eph 2*. From Christian sources we may quote Ramsay C. and δ. ii, p. 720 No. 655 (prob. iii/A.D.) εἰρήν[η] πάσῃ τῇ…
Read the full entry →εἰρήνη (eirēnē) — peace.
εἰρήν-η
(see. below), ἡ, peace, [Refs 8th c.BC+]; ἐπ᾽ εἰρήνης in time of peace, [Refs 8th c.BC+]; εἰ. τἀκεῖθεν τέκνοις on that side they have peace, have naught to fear, [Refs 5th c.BC+]; εἰ. γίγνεται peace is made, [Refs 5th c.BC+]: hence later, a peace, treaty of peace, ἡ βασιλέως εἰ. [Refs]; εἰ. ποιεῖν 'Αρμενίοις καὶ Χαλδαίοις make peace between.., [Refs 5th c.BC+]; εἰ. κατεργάζεσθαι, πράττειν, [Refs 5th c.BC+]; εἰρήνην δέχεσθαι to accept it,[Refs 5th c.BC+]; εἰ. ἄγειν keep peace, be at peace, [Refs 5th c.BC+]; εἰ. ἄγειν (variant{ἔχειν}) enjoy peace, [Refs 5th c.BC+]; λύειν break it, [Refs 4th c.BC+]; πολλὴ εἰ. τινὸς γίγνεται profound peace, [Refs 5th c.BC+]; ἐν εἰρήνῃ λέγειν, τὸν βίον διάγειν, [Refs]; πόλεμον εἰρήνης χάριν [αἱρεῖσθαι] [Refs 4th c.BC+]; εἰρήνης ἄρξας, ={εἰρηναρχήσας}…
Read the full entry →εἰρήνη
eirene
probably from a primary verb eiro (to join); peace (literally or
figuratively); by implication, prosperity:--one, peace, quietness,
rest, + set at one again.
εἰρήνη, ης, ἡ
n.f.
peace, peace of mind
εἰρήνη eirēnē 92x
peace, Lk. 14:32; Acts 12:20; tranquillity, Lk. 11:21; Jn. 16:33; 1 Thess. 5:3; concord, unity, love of peace, Mt. 10:34; Lk. 12:51; meton. the author of peace, Eph. 2:14; from the Hebrew every kind of blessing and good, Lk. 1:79; 2:14, 29; meton. a salutation expressive of good wishes, a benediction, blessing, Mt. 10:13
εἰρήνη εἰρήνη, ἡ, peace, time of peace, Hom., etc.; ἐπ᾽ εἰρήνης in peace, Il.; εἰρ. γίγνεται peace is made, Hdt.; εἰρήνην ποιεῖν or ποιεῖσθαι to make a peace; εἰρ. ἄγειν to keep peace, Ar.; λύειν to break it, Dem.
deriv. uncertain
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
92 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 92 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 103 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
Ἅβραμος δὲ τοὺς τῶν Σοδομιτῶν σώσας αἰχμαλώτους, οἳ ληφθέντες ἔφθησαν ὑπὸ τῶν Ἀσσυρίων, καὶ τὸν συγγενῆ Λῶτον ἀνέζευξεν μετὰ εἰρήνης.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
κατὰ τὴν στρατηγίαν τῆς αὐτῆς μερίδος παρὰ Κρονίωνος τοῦ Χεῶτος ἀπὸ Τεβτύνεως. ἐμισθωσάμην παρὰ Εἰρήνης Ἡρακλείδου περὶ κώμην Κερκῆσιν κλήρου ἀρούρας δέκα δύο ἥμισυ καὶ κταμίων ἀρούρας ιβ 𐅵·
Ἀσκληπιάδηι Ἀσκληπιάδου μητρὸς Εἰρήνης Ἡρακλείδου παρὰ Ἁρπαήσεως τοῦ Κρονίωνος καὶ Σασώπεως ἑτέρου Κρονίωνος, ἀμφοτέρων ἀπὸ κώμης Τεβτύνεως, Περσῶν
Ῥουβρίᾳ Σουπερσίλλῃ τῇ καὶ Εἰρήνῃ κληρονόμῳ Ἀντωνίου Πρόκλου νομάρχῃ Ἀρσινοείτου παρά … ς Διδύμου τοῦ Διδύμου Σωσικοσμίου τοῦ καὶ
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γῆ (gē) means 'earth' or 'land' and is used in various contexts, including the physical ground, cultivated land, and regions or countries. It appears frequently in the New Testament, often contrasting with 'heaven' or 'sea.' The lexicons indicate a consensus on its meanings, which encompass both the solid part of the globe and the concept of territory.
γῆ; gen. γῆς, 7, (contr. fr. yéa, poet. γαῖα), Sept. very often for γι and ΤΣ, earth; 1. arable land: Mt. xiii. 5, 8, 23; Mk. iv. 8, 20, 26, 28, 31; Lk. xiii. 7; xiv. 35 (34); Jn. xii. 24; Heb. vi. 7; Jas. v. 7; Rev. ix. 4; of the earthy material out of which a thing is formed, with the implied idea of frailty and weakness: ἐκ γῆς χοϊκός, 1 Co. xv. 47. 2. the ground, the earth as a standing-place, (Germ. Boden) : Mt. x. 29; xv. 35; xxiii. 85; xxvii. 51; Mk. viii. 6; ix. 20; xiv. 35; Lk. xxii. 44 [L br. WH reject the pass.]; xxiv. 5; Jn. viii. 6, 8, [i.e Rec.]; Acts ix. 4, 8. 3. the main /and, opp. to sea or water: Mk. iv. 1; vi. 47; Lk. ν. 8; viii. 27; Jn. vi. 21; xxi. 8 sq. 11; Rev. xii. 12. 4. the earth as a whole, the world (Lat. terrarum orbis); a. the earth as opp. to the heavens: Mt. v. 18, 35; vi.10; xvi.19; xviii. 18; xxiv. 35; Mk. xiii. 31; Lk. ii. 14; Jn. xii. 32; Acts ii. 19…
Read the full entry →γῆ. The rare plural forms of this word which are found in the LXX may be illustrated from the Ptolemaic papyri of 1i/B.c., e.g. BGU III. 993329 (νος 128-7) γῶν τε καὶ οἰκιῶν, P Tor I. 12° (B.c. 116) ἕνεκεν τοῦ kal τῶν γῶν μὴ μετεσχηκέναι αὐτήν, P Tebt I. 6% (B.c. 140-39) yas τε καὶ ἕτερα : see Thackeray G7. i. p. 143. In MGr, beside ἢ γῆ, we have the indeclinable ἢ γῆς, τῆς γῆς, etc. : see Thumb Handbook, p. 57. The familiar Biblical ἔπὶ γῆς appears in P Ryl 11. $78 (early iii/A.b.) 6 αὐτὸς ὁριοδείκτης ἐπέδειξα ἐπὶ γῆς (restored from 1.*), “1 the said surveyor have verified it on the spot”: the editors suggest that ἐπὶ γῆς should be read in P Thead 54% and 55%. It may be observed that γῆ in papyri is regularly ‘‘land” in small or moderate quantities, a sense never found in NT, where γῆ is always antithetic to sky or sea, or denotes a district or country, The LXX and papyri, in their use…
Read the full entry →γῆ (gē) — earth: planet.
γῆ, ἡ,
occasionally in [Refs 8th c.BC+]: dual γαῖν [Refs 5th c.BC+]; γῶν [Refs 2nd c.BC+]:—earth (including land and sea, [Refs 7th c.BC+] opposed to heaven, or land opposed to sea, Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες [Refs 8th c.BC+]; τίς γ; [Refs 8th c.BC+]; κατὰ γῆν on land, by land, opposed to ναυσί, [Refs 5th c.BC+]; opposed to ἐκ θαλάσσης, [Refs 5th c.BC+]; ἐπὶ γῆς on earth, opposed to νέρθε, [Refs 5th c.BC+]; κατὰ γῆς below the earth, [Refs 5th c.BC+]: genitive with local Adverbs, ἵνα γῆς [Refs 5th c.BC+]; ποῦ, ποῖ, ὅποι γ., [Refs 5th c.BC+]
2. earth, as an element, [Refs 6th c.BC+]
2. b γῆν καὶ ὕδωρ αἰτεῖν, as tokens of submission, [Refs 5th c.BC+]
γῆ
ge
contracted from a primary word; soil; by extension a region, or the
solid part or the whole of the terrene globe (including the occupants
in each application):--country, earth(-ly), ground, land, world.
γῆ, γῆς, ἡ
n.f.
the earth, soil, land
γῆ gē 250x
earth, soil, Mt. 13:5; Mk. 4:8, et al.; the ground, surface of the earth, Mt. 10:29; Lk. 6:49, et al.; the land, as opposed to the sea or a lake, Lk. 5:11; Jn. 21:8, 9, 11; the earth, world, Mt. 5:18, 35, et al.; by synec. the inhabitants of the earth, Mt. 5:13; 6:10; 10:34; a land, region, tract, country, territory, Mt. 2:20; 14:34;by way of eminence, the chosen land, Read the full entry →
γῆ earth opp. to heaven, or land opp. to sea, Hom., etc.; κατὰ γῆν on land, by land, Thuc.; κατὰ γῆς Xen.:— ἐπὶ γῆς on earth, Soph.; κατὰ γῆς below the earth, Trag.:—the gen. with local adverbs, ἵνα γῆς, ποῦ γῆς, ubi terrarum, where in (in what quarter of) the world, where on earth, Soph., etc.
earth, as an element, opp. to air, water, fire, Plat.
a land, country, Aesch., etc.; γῆν πρὸ γῆς from land to land, id. Aesch.
the earth or ground as tilled, Soph., Plat.
a lump of earth, in the phrase γῆν καὶ ὕδωρ αἰτεῖν, γῆν καὶ ὕδωρ διδόναι, in token of submission, Hdt.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
255 occurrences in the New Testament, rendered 8 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 250 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 1,727 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.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ
μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον·
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
642 occurrences in the New Testament, rendered 91 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 635 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
The Greek word βάλλω (i.e., *ballō*) means to throw, cast, or place something, and can apply to both physical and metaphorical contexts. It is used in various ways, such as throwing weapons, pouring liquids, or even casting someone into a situation. In the New Testament, it appears in contexts like casting out demons or laying down burdens. The lexicons do not indicate significant disagreement about its meanings.
βάλλω,
[in LXX for נפל, שׂום, ידד, etc.;]
prop., of a weapon or missile; then generally, of things and persons, lit. and metaph., to throw, cast, put, place: c. acc., seq. εἰς, Mt 4:18, and freq. ἐπί, Mt 10:34; κάτω, Mt 4:6; ἔξω, Mt 5:13; ἀπό, Mt 5:29; ἐκ, Mk 12:44; δρέπανον, Re 14:19; μάχαιραν, Mt 10:34; κλῆρον, Mt 27:35; of fluids, to pour: Read the full entry →
βάλλω; fut. Bara; pf. βέβληκα ; 2 aor. ἔβαλον (3 pers. plur. ἔβαλον in Lk. xxiii. 34; Acts xvi. 23, ἔβαλαν, {π6 Alex. form, in Acts xvi. 37 L T Tr WH; [Rev. xviii. 19 Lehm., see WH. App. p. 165 and] for reff. ἀπέρχομαι init.) ; Pass., [pres. βάλλομαι] ; pf. βέβλημαι ; plpf. ἐβεβλήμην; 1 aor. ἐβλήθην; 1 fut. βληθήσομαι ; to throw, — either with force, or without force yet with a purpose, or even carelessly ; 1. with force and effort: βάλλειν τινὰ ῥαπίσμασι to smite one with slaps, to buffet, ΜΚ. xiv. 65 Rec. (an imitation of the phrases, τινὰ βάλAew λίθοις, βέλεσι, τόξοις, etc., κακοῖς, ψόγῳ, σκώμμασι. etc., in Grk. writ. ; cf. Passow i. p. 487; [L. and S.s. v. T. 1 and 3]; for the Rec. ἔβαλλον we must read with Fritzsche and Schott ἔβαλον, fr. which arose ἔλαβον, adopted by L T Tr WIL; βαλεῖν and λαβεῖν are often confounded in codd. ; οἵ. Grimm on 2 Mace. y. 6; [Serivener, Introd. p.…
Read the full entry →βάλλω. That the verb does not necessarily imply casting or thrusting with some degree of violence is clear already from the NT itself; and there are vernacular parallels to negative the assumption of “Jewish Greek.” Thus in BGU 11. 5974 (A.D. 75) ἵνα βάληι τὸν μόσχον mpd τῶν προβάτων the verb does not suggest a violent ‘‘ Βιησίηρ ἡ of the helpless calf before the ferocious beasts afterwards named. Cf. P Oxy VII. 1069%° (iii/A.pD.) κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν, ‘let them put good measure into it” with reference to the making of a tunic, and 2d. VI. 9349 (iii/A.D.) μὴ οὖν ἀμελήσῃς τοῦ βαλεῖν τὴν κόπρον, “do not fail therefore to throw the manure on the land” (Edd.): ef. P Fay 1187! (a.p. 110) βάλλωι ἕξ ἀρούρας εἰς τὴν Ψεννόφριν, “1 am manuring six arourae at Psennophris” (Edd.). For a similar absolute usage see Sy// 5227 (iii/p.c.) θύειν δὲ τὸμ μὲν βοῦν BeBAnκότα, τὴν δὲ οἷν βεβληκ[υ]ῖαν…
Read the full entry →βάλλω (ballō) — to throw: throw.
βάλλω,
future βᾰλῶ (in Attic dialect Prose only in compounds), Ionic dialect βαλέω [Refs 8th c.BC+]aorist 2 ἔβᾰλον, Ionic dialect προ-βάλεσκε [Refs 8th c.BC+]; later aorist 1 ἔβαλα [LXX]; Epic dialect and Ionic dialect infinitive βαλέειν [Refs 8th c.BC+]; optative βλείης in [Refs 5th c.BC+], participle βλείς [Refs]perfect βέβληκα: pluperfect ἐβεβλήκειν, Epic dialect βεβλήκειν [Refs 8th c.BC+]:—middle, Ionic dialect imperfect βαλλέσκετο [Refs 5th c.BC+]future βᾰλοῦμαι (προ-) [Refs 8th c.BC+]aorist 2 ἐβᾰλόμην, Ionic dialect imperative βαλεῦ [Refs 5th c.BC+] used mostly in compounds:—passive, future βληθήσομαι [Refs 5th c.BC+]; participle δια-βεβλησόμενος [Refs 2nd c.AD+]: aorist ἐβλήθην [Refs 8th c.BC+] also has an Epic dialect aorist passive, ἔβλητο [Refs 8th c.BC+]; subjunctive βλήεται [Refs 8th c.BC+]; optative βλῇο or βλεῖο [Refs 8th…
Read the full entry →βάλλω
ballo
a primary verb; to throw (in various applications, more or less
violent or intense):--arise, cast (out), X dung, lay, lie, pour, put
(up), send, strike, throw (down), thrust. Compare 4496.
see GREEK for 4496
βάλλω
v.
I cast, throw, rush, put, place, drop
ἀμφιβάλλω amphiballō 1x
to throw around; to cast a net, Mk. 1:16*
βάλλω Root ΒΑΛ Act. to throw:
with acc. of person or thing aimed at, to throw so as to hit, to hit one with a missile, opp. to striking (τύπτω, οὐτάω), βλήμενος ἠὲ τυπείς Il.; c. dupl. acc. pers. et partis, μιν βάλε μηρὸν ὀϊστῶι id. Il.: c. acc. cogn. added, ἕλκος, τό μιν βάλε the wound which he gave him, id. Il.:—also, βάλε κατ᾽ ἀσπίδα smote upon it, id. Il.
of things, ἡνίοχον ῥαθάμιγγες ἔβαλλον id. Il.; of the Sun, ἀκτῖσιν ἔβαλλεν [χθόνα] Od.: to strike the senses, of sound, κτύπος οὔατα βάλλει Il.
metaph., β. τινὰ κακοῖς to smite with reproaches, Soph., etc.; φθόνος βάλλει τινά Aesch.
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
123 occurrences in the New Testament, rendered 61 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 123 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 27 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.
21,20) ἢ βαλλόμενον καὶ τοξευόμενον ἀποκύουσι.
εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν…
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
ἐπεὶ κοπρηγεῖν μέλλει τὰ κτήνη εἰς Ψεννῶιφριν, ἔχοντας βελενκώθια καὶ σηστρίδια ὡσεὶ εἰς ξυλαμήν. βάλλω ἓξ ἀρούρας εἰς τὴν Ψεννῶφριν. ἐὰν ἀναβαίνῃ τὰ κτήνη γέμισον αὐτὰ βάκανον καὶ ξύλον.
κιβαριάτου τ … τοῦ ὄξους οὔπω πέπρακα … κριθῆς. ἔλαβον ἄλλας δύο ἀρτάβας καὶ ἔβαλον αὐτὰς ἐπάνω τῶν ἄλλων ἀρταβῶν ϛ. ἔχω παρα … ὡς ἐνετείλω μοι. ἄσπασαι Σαραπάμμωνα
ἐστομώσαμεν σίδηρα εἰς στόμωμα καὶ εἰς τοὺς σφῆνας. ὡς βάλλουσι τοὺς σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ
The Greek word εἰρήνη (i.e., *eirene*) means 'peace' and is derived from a verb meaning 'to join.' It encompasses various aspects of peace, including public tranquility, harmony between individuals, and spiritual peace, often associated with the blessings of Christ's kingdom. The New Testament uses it in contexts of both personal and communal peace, as well as in salutations.
εἰρήνη, -ns, 9, (apparently fr. εἴρω to join; [al. fr. εἴρω i.q-Aéyo; Etym. Magn. 303, 41; Vaniéek p. 892; Lob. Path. Proleg. p. 194; Benfey, Wurzellex. ii. p. 7]), Sept. chiefly for Dw; [fr. Hom. down]; peace, i. e. l. a state of national tranquillity ; exemption from the rage and havoc of war: Rey. vi. 4; πολλὴ εἰρήνη, Acts xxiv. 2 (3) ; τὰ [WH txt. om. τά] πρὸς εἰρήνην, things that look towards peace, as an armistice, conditions for the restoration of peace, Lk. xiv. 32; αἰτεῖσθαι εἰρήνην, Acts xii. 20; ἔχειν εἰρήνην, of the church free from persecutions, Acts TS (ols 2. peace between individuals, i. e. harmony, concord: Mt. x. 34; Lk. xii. 51; Acts vii. 26; Ro. xiv. 17; 1 Co. vii. 15; Gal. v.22; Eph.ii.17; iv.3; i.q. the author of peace, Eph. ii. 14 [ef. B. 125 (109)]; ἐν εἰρήνῃ, where harmony prevails, in a peaceful mind, Jas. iii. 18 ; ὁδὸς εἰρήνης, way leading to peace, a course…
Read the full entry →εἰρήνη. P Strass I. 58 (A.D. 262) ἀνάξια [τ]ῆς ὑπὸ σοῦ πᾶσιν ἡμῖν πρυτανευομένης εἰρή[ν]ης ὁ πρεσβύτης παθών, P Goodsp Cairo 15 (A.D. 362) τὰ τετολμημένα εἰς ἐμὲ ἐν τοιαύτῃ πρ[υ]Ἱτα[ν]ευομένῃ εἰρήνῃ τοῦ δεσπότου [ἡ]μῶν βασιλέως Φλαονίου ᾿Ιουλιανοῦ αἰωνίου ᾿Α [γο]ύστου, ‘* the things perpetrated against me in the tranquillity enjoyed under our lord king Flavius Julianus, eternal Augustus” (Ed.). P Oxy I. 645 (iii/iv A.D.) shows an order for arrest addressed ἐπιστάτῃ > Ζ εἰρηνικὸς εἰρήνης κώμης Τήεως : cf. 16. XII. 15079 (111,4.0.),ὄ 26. 1.559 (A.D. 341) ἐπόπτῃ εἰρήνης ᾿Οξυρυγχίτου, and Preisigke 4636 (iii/A.p.) a list of police officials including εἰρηνοφύλακες. P Oxy I. 41” (iii/iv a.p.) εἰρήνη πόλεως (voc.), addressed to a strategus, is worth quoting in connexion with Eph 2*. From Christian sources we may quote Ramsay C. and δ. ii, p. 720 No. 655 (prob. iii/A.D.) εἰρήν[η] πάσῃ τῇ…
Read the full entry →εἰρήνη (eirēnē) — peace.
εἰρήν-η
(see. below), ἡ, peace, [Refs 8th c.BC+]; ἐπ᾽ εἰρήνης in time of peace, [Refs 8th c.BC+]; εἰ. τἀκεῖθεν τέκνοις on that side they have peace, have naught to fear, [Refs 5th c.BC+]; εἰ. γίγνεται peace is made, [Refs 5th c.BC+]: hence later, a peace, treaty of peace, ἡ βασιλέως εἰ. [Refs]; εἰ. ποιεῖν 'Αρμενίοις καὶ Χαλδαίοις make peace between.., [Refs 5th c.BC+]; εἰ. κατεργάζεσθαι, πράττειν, [Refs 5th c.BC+]; εἰρήνην δέχεσθαι to accept it,[Refs 5th c.BC+]; εἰ. ἄγειν keep peace, be at peace, [Refs 5th c.BC+]; εἰ. ἄγειν (variant{ἔχειν}) enjoy peace, [Refs 5th c.BC+]; λύειν break it, [Refs 4th c.BC+]; πολλὴ εἰ. τινὸς γίγνεται profound peace, [Refs 5th c.BC+]; ἐν εἰρήνῃ λέγειν, τὸν βίον διάγειν, [Refs]; πόλεμον εἰρήνης χάριν [αἱρεῖσθαι] [Refs 4th c.BC+]; εἰρήνης ἄρξας, ={εἰρηναρχήσας}…
Read the full entry →εἰρήνη
eirene
probably from a primary verb eiro (to join); peace (literally or
figuratively); by implication, prosperity:--one, peace, quietness,
rest, + set at one again.
εἰρήνη, ης, ἡ
n.f.
peace, peace of mind
εἰρήνη eirēnē 92x
peace, Lk. 14:32; Acts 12:20; tranquillity, Lk. 11:21; Jn. 16:33; 1 Thess. 5:3; concord, unity, love of peace, Mt. 10:34; Lk. 12:51; meton. the author of peace, Eph. 2:14; from the Hebrew every kind of blessing and good, Lk. 1:79; 2:14, 29; meton. a salutation expressive of good wishes, a benediction, blessing, Mt. 10:13
εἰρήνη εἰρήνη, ἡ, peace, time of peace, Hom., etc.; ἐπ᾽ εἰρήνης in peace, Il.; εἰρ. γίγνεται peace is made, Hdt.; εἰρήνην ποιεῖν or ποιεῖσθαι to make a peace; εἰρ. ἄγειν to keep peace, Ar.; λύειν to break it, Dem.
deriv. uncertain
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
92 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 92 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 103 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
Ἅβραμος δὲ τοὺς τῶν Σοδομιτῶν σώσας αἰχμαλώτους, οἳ ληφθέντες ἔφθησαν ὑπὸ τῶν Ἀσσυρίων, καὶ τὸν συγγενῆ Λῶτον ἀνέζευξεν μετὰ εἰρήνης.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
κατὰ τὴν στρατηγίαν τῆς αὐτῆς μερίδος παρὰ Κρονίωνος τοῦ Χεῶτος ἀπὸ Τεβτύνεως. ἐμισθωσάμην παρὰ Εἰρήνης Ἡρακλείδου περὶ κώμην Κερκῆσιν κλήρου ἀρούρας δέκα δύο ἥμισυ καὶ κταμίων ἀρούρας ιβ 𐅵·
Ἀσκληπιάδηι Ἀσκληπιάδου μητρὸς Εἰρήνης Ἡρακλείδου παρὰ Ἁρπαήσεως τοῦ Κρονίωνος καὶ Σασώπεως ἑτέρου Κρονίωνος, ἀμφοτέρων ἀπὸ κώμης Τεβτύνεως, Περσῶν
Ῥουβρίᾳ Σουπερσίλλῃ τῇ καὶ Εἰρήνῃ κληρονόμῳ Ἀντωνίου Πρόκλου νομάρχῃ Ἀρσινοείτου παρά … ς Διδύμου τοῦ Διδύμου Σωσικοσμίου τοῦ καὶ
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
μάχαιρα (machaira) refers to a large knife or dagger, often used for sacrificial purposes or as a weapon. It is distinguished from larger swords and is mentioned in various New Testament contexts, such as in Matthew 26:47 and Acts 12:2. The term can also metaphorically represent war or conflict, as seen in Matthew 10:34. There is some variation in the forms of the word used in different texts.
μάχαιρα, cen. -as [so (with RG) Lehm. in Lk. xxi. 24] and -ns, dat. -a [so (with R G) Lehm. in Lk. xxii. 49; Acts xii. 2] and -y (betw. which forms the codd. vary, ef. [Serivener, Collation, ete. p. lvi.; ΤῸ Proleg. p. 117; WH. App. p- 1561; W. 62 (61); B.11; Delitzsch on Heb. xb 34 p. 584 note), ἡ, (akin to μάχη and Lat. mactare); 1. a large knife, used for killing animals and cutting up flesh: Hom., Pind., Hdt., al.; hence Gen. xxii. 6,10; Judg. xix. 29 Alex.,for NN. 2. asmall sword, distinguished fr. the large sword, the ῥομφαία (Joseph. antt. 6, 9, 5 ἀποτέμνει THY κεφαλὴν τῇ ῥομφαίᾳ τῇ ἐκείνου (Goliath’s), μάχαιραν οὐκ ἔχων αὐτός), and curved, for a cutting stroke; distinct also fr. ξίφος, a straight sword, for thrusting, Xen. r. eq. 12, 11, cf. Hell. 3, 3, 7; but the words are freq. used interchangeably. Inthe N. T. univ. α sword (Sept. often for 29m) : as a weapon for making or…
Read the full entry →μάχαιρα. In Ptolemaic papyri the usual forms of the gen. and dat. of this common noun are μαχαίρας, μαχαίρᾳ, e.g. P Par 1215 | (B.C. 157) σπασάμενος λέπει pe τῇ μαχαίρᾳ εἰς Td σκέλος, | and thesame holds generally true of the LXX (cf. Thackeray Gr. i. p. 141f., Helbing Gr. p. 31 ff.). In the NT only μαχαίρης, μαχαίρῃ, are found, and are normal in papyri of the Roman period. For an ex. from an earlier date see P | Tebt I. 16 (Β. 6. 114) ἐν μαχαίρηι ‘armed with a sword ” (for instrumental ἐν cf. 1 Cor 42! and the editors’ note). See further Moulton Pro/eg. pp. 38, 48, and Gr. ii. p. 118. We | may add as further illustrating the word P Tebt I. 48? (c, B.C, 113) σπασαμένων tas μαχαίρας, and P Ryl II. 256% (i/B.c.) where a young man complains that he has been deprived οἵ --πατ]ρικὴν στρατιωτικὴν μάχαιραν, which he had inherited. In Lk 228 Field (Wo/es, p. 76 f.) suggests as an alternative…
Read the full entry →μάχαιρα (machaira) — sword.
μάχαιρ-α [μᾰ], ας
(later -ης, dative -ῃ, [NT+2nd c.BC+], ἡ, large knife or dirk, [Refs 8th c.BC+]; carving-knife, [Refs 5th c.BC+]; sacrificial knife, [Refs 5th c.BC+] —ἡ Δελφικὴ μ. a knife adapted to various purposes, [Refs 4th c.BC+] see at {Δελφικὴ μ}.; proverbial, of greedy persons, because Delphian sacrificers claimed a share for the knife, [Refs]
2. as a weapon, short sword, dagger, [Refs 5th c.BC+]; used by jugglers, [Refs 5th c.BC+]; later, sabre, opposed to the straight sword (ξίφος), [NT+5th c.BC+]; οἱ ἐπὶ τῆς μ., of a bodyguard, [Refs 2nd c.AD+]; but, ἐπὶ μ. τασσόμενοι possessing power of life and death (jus gladii), Cat.Codex Astr.[Refs]; μ. ἱππική cavalry sabre, [Refs 3rd c.BC+]
μάχαιρα
machaira
probably feminine of a presumed derivative of 3163; a knife, i.e.
dirk; figuratively, war, judicial punishment:--sword.
see GREEK for 3163
μάχαιρα, ας, ἡ
n.f.
a sword
μάχαιρα μάχαιρα, ἡ, μάχομαι a large knife or dirk, worn by the heroes of the Iliad next the sword-sheath, Il.: generally, a knife for cutting up meat, Hdt., attic
as a weapon, a short sword or dagger, Hdt., etc.: a sabre or bent sword, opp. to the straight sword (ξίφος), Xen.
a kind of rasor, μιᾷ μαχαίρᾳ with the rasor's single blade, opp. to διπλῆ μ. scissars, Ar.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
29 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 29 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 132 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὰ δὲ Σίκιμα ὁ Ἰακὼβ λαμβάνει οὐ παρὰ θεοῦ, ἀλλ’ „ἐν μαχαίρᾳ καὶ τόξοις“, λόγοις τμητικοῖς καὶ ἀμυντηρίοις·
δραμὼν δʼ ἐφίσταται τῷ πολεμίῳ κειμένῳ καὶ τῇ ῥομφαίᾳ τῇ ἐκείνου μάχαιραν οὐκ ἔχων αὐτὸς ἀποτέμνει τὴν κεφαλὴν αὐτοῦ.
τί δὲ καὶ ἑαυτὸν ἔκδοτον δέδωκα τῷ θανάτῳ, πρὸς πῦρ, πρὸς μάχαιραν, πρὸς θηρία;
οἰκίαν, ὁ δὲ Μαρρῆς … … α ἐλιθοβόλει ἡμᾶς. … όδρων Ὥρου καὶ σπασάμενος μάχαιραν κατεδίωκεν ἡμᾶς … ων καὶ οὕτως ἀπηλλα- … σ καὶ Νεφερσοῦχις … δι’ ἧς
ὁ εἷς τῶν προγεγραμμένων Ὀννῶφρις … μενος μοι ἐκεῖνος ἀντιλογίας μάχην ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν καὶ … επιστρέψας καὶ σπασάμενος ταύτην βουλόμενός με ἀλογῆσαι κατήνεγκε πληγαῖς τρισὶ καὶ τὴν
φιλτάτωι χαίρειν καὶ ἐρρωμένωι διευτυχεῖν· ἀνοικονομήτως ἀναστραφέντες μέχρι τοῦ νῦν ἐνεπόδισαν τὴν περὶ τῶν μαχαιρῶν ἐπιστολὴν καίπερ ἐπιτεταχότος τοῦ ἡγεμόνος γράψαι πολλαῖς ὁδοῖς χρησάμενοι, πλὴν ἐν τύπωι γέγονε· λοιπόν