Matthew 13:2 — Word Study
N1904καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
BSAAndkai [great, large] were gathered togethersunagō▸ [assembled, came together] topros Himautos [to/with Him] crowdsochlos [multitudes, gatherings] greatpolus so thathōste Heautos intoeis <the>ho a boatploion [the, ship, vessel] having climbed intoembainō▸ to sit down,kathēmai▸ [to teach, to rest] andkai allpas [the whole] theho crowdochlos [multitude, crowd] onepi theho shoreaigialos [beach, shoreline] had stood.histēmi▸ [were standing, remained]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| συνήχθησαν | were gathered together | Verb, aorist, passive |
| πρὸς | to | Preposition |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| ὄχλοι | crowds | Noun, nominative, plural |
| πολλοὶ | great | Adjective, nominative, plural |
| ὥστε | so that | Conjunction |
| αὐτὸν | He | Personal pronoun, accusative, singular |
| εἰς | into | Preposition |
| τὸ | <the> | Article, accusative, singular |
| πλοῖον | a boat | Noun, accusative, singular |
| ἐμβάντα | having climbed into | Verb, second aorist, active |
| καθῆσθαι, | to sit down, | Verb, present, no voice stated |
| καὶ | and | Conjunction |
| πᾶς | all | Adjective, nominative, singular |
| ὁ | the | Article, nominative, singular |
| ὄχλος | crowd | Noun, nominative, singular |
| ἐπὶ | on | Preposition |
| τὸν | the | Article, accusative, singular |
| αἰγιαλὸν | shore | Noun, accusative, singular |
| εἱστήκει. | had stood. | Verb, pluperfect, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Such large crowds gathered around Him that He got into a boat and sat down, while all the people stood on the shore. |
| KJV | And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. |
| ASV | And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. |
| YLT | and gathered together unto him were many multitudes, so that he having gone into the boat did sit down, and all the multitude on the beach did stand, |
| WEB | Great multitudes gathered to him, so that he entered into a boat and sat; and all the multitude stood on the beach. |
| BBE | And great numbers of people came together to him, so that he got into a boat; and the people took up their position by the sea. |
The translations differ primarily in their rendering of συνήχθησαν — see How Translations Differ.
The sentence structure is straightforward, with a main clause followed by a result clause and a participial phrase describing the actions of the people.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὄχλος
verbσυνάγω
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 13:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Parable of the Sowergenerated
Matthew 13:2 describes how large crowds gathered around Jesus, leading Him to teach from a boat. This setting emphasizes the importance of His message, as the people were eager to hear what He had to say. The subsequent verses detail the parable He shared, illustrating profound truths about the Kingdom of Heaven. This scene is pivotal, as it showcases Jesus’ role as a teacher and the receptiveness of the crowds, paralleling other instances of His teaching in similar settings, such as in Luke 8:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 4:25 | The large crowds that followed Him came from Galilee, the Decapolis, Jerusalem, Judea, and beyond the Jordan. |
| 2 | Matthew 15:30 | Large crowds came to Him, bringing the lame, the blind, the crippled, the mute, and many others, and laid them at His feet, and He healed them. |
| 3 | Genesis 49:10 | The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his. |
| 4 | Luke 8:4–8 | While a large crowd was gathering and people were coming to Jesus from town after town, He told them this parable: |
| 5 | Mark 4:1 | Once again Jesus began to teach beside the sea, and such a large crowd gathered around Him that He got into a boat and sat in it, while all the people crowded along the shore. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — συνήχθησαν, sunagōgenerated
The word συνάγω (i.e., sunagō) means to gather or assemble. It is a verb in the aorist passive indicative form, indicating that the crowds were actively brought together.
This term is often used in contexts involving gatherings of people, such as in Acts 4:31. The passive voice suggests that the crowds were gathered by some external force, highlighting the compelling nature of Jesus' presence.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Such large crowds gathered around Him.' This wording is consistent with the KJV and ASV, which also emphasize the gathering of great multitudes.
However, some translations differ in their choice of words. The KJV uses 'were gathered together,' while the BSB opts for 'gathered around Him.' The variations reflect different nuances in how the gathering is described.
Sentence Structuregenerated
The main verb of the verse is συνήχθησαν, were gathered together, which governs the entire sentence. This is followed by a series of phrases that describe the circumstances of the gathering, including a prepositional phrase indicating the direction of the gathering and a participial phrase describing Jesus' actions.
The structure highlights the relationship between the crowds and Jesus, with the crowds as the subject and Jesus' actions providing the context for their gathering.
Septuagint Backgroundgenerated
συνάγω appears in the Septuagint, often translated from Hebrew words that convey the idea of gathering or assembling, such as אָסַף (H622) and קָבַץ (H6908). These terms emphasize the act of bringing people together, similar to the context in Matthew 13:2.
The use of συνάγω here connects the New Testament narrative with the Old Testament themes of assembly and community, reinforcing the continuity of God's message.
In plain words — the whole versegenerated
Matthew 13:2 tells us that large crowds gathered around Jesus, prompting Him to get into a boat and sit down while the people stood on the shore. This moment sets the stage for Jesus to teach the parable of the sower, illustrating important lessons about the Kingdom of Heaven.
Frequently Asked Questionsgenerated
It indicates the popularity of Jesus' teaching and the people's desire to hear His message, reflecting their hunger for spiritual truth.
He got into a boat to create distance from the crowd, allowing Him to teach more effectively while ensuring everyone could hear Him.
The shore setting emphasizes the natural environment in which Jesus taught, illustrating how His teachings were accessible to all who came to hear Him.
This verse connects to other instances where Jesus taught in similar settings, highlighting His role as a teacher and the eagerness of the people to learn from Him.
Reflection Questionsgenerated
- What draws you to Jesus' teachings, and how do you respond to them?
- In what ways can you create space to listen to Jesus, as the crowds did?
- How can you share what you learn from Jesus with those around you?
- What does it mean to you that Jesus taught from a boat, and how does that influence your understanding of His message?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse, highlighting the significance of Jesus teaching from a boat and the nature of the crowds.
There is a reason why the Lord was sitting in the boat and the crowds were standing outside like simple followers: he was about to speak in parables.Early Church Fathers on Matthew 13 →
The people were unable to enter Jesus’ house, nor could they be present when the apostles heard the mysteries. For that reason the compassionate and merciful Lord goes out of the house.Early Church Fathers on Matthew 13 →
. He sat in the boat so that He could face all His listeners, and so that all could hear. Then as a fisherman He casts His net from the sea toward those on land.Early Church Fathers on Matthew 13 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 13:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd great multitudes were gathered unto him,.... Some on one account, and some on another; some to see his person, others his miracles; some healing for their bodies, and others for their souls; some
Read John Gill on Matthew 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
Read Robert Jamieson on Matthew 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. Ver. 2. He went into a ship and sat] Thinking, perhaps, there to repose himself, after his hard conflict with the Pharisees. But the sight of a new audience incites him to a new pains of preaching to them. And as he held no time unseasonable, so no place unfit for such a purpose. We find him again teaching not in the temple only and synagogues on the Sabbath day (as he did constantly), but in the mountains, in cities, in private houses, by the sea side, by the wayside, by the well’ s side, anywhere, everywhere, no pace came amiss to him, no pulpit…
Read John Trapp on Matthew 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIII. (1, 2) The same day . . . out of the house.—In St. Mark the parable of the Sower follows the appearance of the mother and the brethren, as in St. Matthew, but in St. Luke (Luke 8:4-15; Luke 8:19-21) the order is inverted. In this case the order of the first Gospel seems preferable, as giving a more intelligible sequence of events. The malignant accusation of the Pharisees, the plots against His life, the absence of real support where He might most have looked for it, the opposition roused by the directness of His teaching—this led to His presenting that teaching in a form which was at once more attractive, less open to attack, better as an intellectual and spiritual training for His…
Read Charles John Ellicott on Matthew 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Into a ship] τοπλοιον, THE vessel or boat. Mr. Wakefield supposes (which is very likely) that a particular vessel is uniformly specified, which seems to have been kept on the lake for the use of Christ and his apostles: it probably belonged to some of the fishermen, (see Matthew 4:22), who, he thinks, occasionally, at least, followed their former occupation. See John 21:3. The thought of pious Quesnel on this verse should not be neglected. We see here a representation of the Church, which consists of the people united to their pastors. These, being more exposed to violent tossings and storms, are, as it were, in a ship, while those continue at ease on the shore.
Read AdamClarke on Matthew 13 →CambridgeThe Cambridge Bible for Schools and Colleges2. a ship] According to the received Greek text, the ship or boat.
Read Cambridge on Matthew 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Stood on the shore — Our Lord’s pulpit was a ship; his Church the broad beach; and his congregation the standing multitude. It was an outdoor scene, beautiful for the thought to dwell upon.
Read Daniel Denison Whedon on Matthew 13 →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
Such large crowds gathered around Him that He got into a boat and sat down, while all the people stood on the shore.
Great multitudes gathered to him, so that he entered into a boat and sat; and all the multitude stood on the beach.
Such large crowds gathered around Him that He got into the boat and sat down, while all the people stood on the shore.
And such a large crowd gathered around him that he got into a boat to sit while the whole crowd stood on the shore.
Tyndale line
And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach.
And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach.
And great multitudes were gathered to him, so that he went into a boat, and sat down; and the whole multitude stood on the shore.
And great multitudes resorted vnto him, so that he went into a ship, and sate downe: and the whole multitude stoode on the shore.
Strictly literal
And great crowds were gathered together to him, so that going on board ship himself he sat down, and the whole crowd stood on the shore.
and gathered together unto him were many multitudes, so that he having gone into the boat did sit down, and all the multitude on the beach did stand,
and gathered together to Him were many multitudes, so that He having gone into the boat sat down, and all the multitude on the beach stood,
A very large crowd gathered around him, so he got into a boat and sat in it, while the whole crowd stood on the beach.
From the Latin
And great multitudes were gathered unto him, so that he went up into a boat and sat: and all the multitude stood on the shore.
Simplified
So many people gathered around him that he got into a boat and sat down there to teach, while all the crowds stood on the beach.
And great numbers of people came together to him, so that he got into a boat; and the people took up their position by the sea.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et congregatæ sunt ad eum turbæ multæ, ita ut naviculam ascendens sederet : et omnis turba stabat in littore,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܬܟܢܫܘ ܠܘܬܗ ܟܢܫܐ ܣܓܝܐܐ ܐܝܟ ܕܢܣܩ ܢܬܒ ܠܗ ܒܐܠܦܐ ܘܟܠܗ ܟܢܫܐ ܩܐܡ ܗܘܐ ܥܠ ܣܦܪ ܝܡܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς — πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
The standard critical text of the New Testament.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς — πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
The previous edition, still widely cited.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς — πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
The Society of Biblical Literature edition, freely licensed.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς — πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
The edition that turned scholarship toward the earliest manuscripts.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς — πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
An independent critical text built from the oldest witnesses then known.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς — πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
A recent critical edition following documentary evidence closely.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
The reading of the majority of surviving manuscripts.
καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοὶ ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| τὸ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 13:2
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word συνάγω (transliterated as sunagō) means to gather or bring together. It encompasses a range of meanings, including assembling people, collecting items, or receiving guests hospitably. In the New Testament, it appears in contexts related to gatherings, such as assemblies and hospitality. The lexicons do not show significant disagreement on its meanings.
συν-άγω
[in LXX chiefly forאסף, also forקבץ, etc. (cf. Kennedy, Sources, 128) ;]
to gather or bring together: of things, Jo 6:12, 13; seq. εἰς, Mt 3:12, al.; ἐκεῖ, Lk 12:18; ποῦ, Lk 12:17; συναγαγὼν πάντα (sc. εἰς ἀργύριον; v. Field, Notes, 68, MM, xxiv), having sold off all: Lk 15:13; of persons, Jo 11:52; esp. of assemblies, Mt 2:4, Jo 11:47, Ac 14:27, al. Pass., to be gathered or come together: Mt 22:41, Mk 2:2, Read the full entry →
συν-άγω ; fut. συνάξω ; 2 aor. συνήγαγον ; Pass., pres. συνάγομαι; pf. ptep. συνηγμένος ; 1 aor. συνήχθην; 1 fut. συναχθήσομαι; fr. Hom. down; Sept. chiefly for Ox, ΥΞΡ and 73: a. to gather together, to gather: with an ace. of the thing, Lk. xv. 13; Jn. vi. 12sq.; xv. 6; har-. vests, ὅθεν, Mt. xxv. 24, 26; with εἴς τι added, Mt. iii. 12; vi. 26; xiii. 30; Lk. iii. 17; ποῦ, Lk. xii. 17; ἐκεῖ, Lk. xii. 18; συνάγειν καρπὸν eis ζωὴν αἰώνιον (see καρπός, 2 d.), Jn. iv. 36; συνάγω pera twos, Mt. xii. 30; Lk. xi. 23; to draw together, collect: fishes, —of a net in which they are caught, Mt. xiii. 47. b. to bring together, assemble, collect: αἰχμαλωσίαν (1. 6. αἰχμαλώτους), Rev. xiii. 10 RG; eis αἰχμαλωσίαν, i. 6. τινάς, ot ὦσιν αἰχμάλωτοι, Rev. xiii. 10 Led. min.; to join together, join in one (those previously separated): τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα εἰς ἕν, Jn. xi. 52, (συ"ἀξειν εἰς…
Read the full entry →συνάγω, “bring or gather together.” of the total amount, the full sum, received by sale or by purchase, e.g. P Oxy 11. 285'® (c. A.D. 50) διέσισέν pe ἄλλας δραχμὰς τέσσαρες μηνῶν ἕξ, κατὰ μῆνα δραχμὰς δύο, al συναγόμεναι (δραχμαὶ) KS, ‘he also extorted from me four more drachmae, and two drachmae each month during six months .. .: total, 24 drachmae”’ (Edd.), P Tebt 11. 296% (a.p. 123) τὸ συναγ[όμενον τῆς πρ[ο]σθήκης ἀνελήφθη, ‘the total amount of the increase was received,” or P Oxy I. 55! (A.D. 283) where two joiners ask for payment of 4000 drachmae as the totalamount of wages due to them in connexion with the construction The verb is frequently used of a street—Tad συναγόμενα τῶν μισθῶν τοῦ ὅλου ἔργου. It would seem, therefore, that by συναγαγὼν πάντα in Lk 158 we must understand with Field (/Vo/es, p. 68) that the prodigal converted his goods into money, sold all…
Read the full entry →συνάγω (sunagō) — to assemble.
συνάγω [ᾰ],
imperfect συνῆγον, Doric dialect -ᾶγον[Refs 5th c.BC+], Epic dialect σύνᾰγον [Refs 8th c.BC+]future συνάξω: aorist 1 συνῆξα, Doric dialect -ᾶξα[Refs 2nd c.BC+]; infinitive συνάξαι variant in [NT]; participle συνάξας falsa lectio for{συννάξας} in [Refs 5th c.BC+]aorist is συνήγαγον: Attic dialect perfect συνῆχα [Refs 5th c.BC+]; Doric dialect συναγάγοχα [Refs]perfect passive συνῆγμαι, Doric dialect -ᾶγμαι[Refs 5th c.BC+].--Old Attic dialect ξυνάγω, which [Refs 8th c.BC+] also uses for the sake of meter:—bring together, gather together:
I. of persons, animals, etc., ἡ δὲ ξυνάγουσα γεραιὰς νηόν.. to the temple, [Refs 8th c.BC+]; ποίμνας Ὀλύμπου σ. [Refs 5th c.BC+]; Ἕλληνας εἰς ἓν καὶ Φρύγας σ. [Refs 5th c.BC+]; σ. ἐς…
συνάγω
sunago
from 4862 and 71; to lead together, i.e. collect or convene;
specially, to entertain (hospitably):--+ accompany, assemble (selves,
together), bestow, come together, gather (selves together, up,
together), lead into, resort, take in.
see GREEK for 4862
see GREEK for 71
συνάγω
v.
I gather together
συνάγω imperf. -ῆγον doric -ᾶγον epic -α^γον fut. συνάξω aor2 συνήγαγον perf. συνῆχα and συναγήοχα Pass. συνῆγμαι to bring together, gather together, collect, convene, Hom., Hdt., attic
in hostile sense, to join battle, begin the battle-strife, Il.:—also like συμβάλλω, to match two warriors one against the other, Aesch.:—hence intr., ς. εἰς μέσσον to engage in fight, Theocr.
to bring together, join in one, unite, Hhymn. ( i.e., h. Merc.), Aesch.;— ς. γάμους to contract a marriage, Xen.
to receive into one's house, NTest.
to gather together stores, crops, etc., Xen., etc.
to draw together, so as to make the extremities meet, Hdt., Thuc.: also to draw together, narrow, contract, Hdt.
to contract the brows, Ar.; ς. τὰ ὦτα to prick the ears, of dogs, Xen.
Verb-API-3P — Verb · aorist · passive · indicative · third person · pluralaorist passive indicative — a completed action, viewed as a whole.
V-API-3P Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Plural
61 occurrences in the New Testament, rendered 31 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 59 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 180 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.
ἔρως δ’ ἐπιγενόμενος καθάπερ ἑνὸς ζῴου διττὰ τμήματα διεστηκότα συναγαγὼν εἰς ταὐτὸν ἁρμόττεται, πόθον ἐνιδρυσάμενος ἑκατέρῳ τῆς πρὸς θάτερον κοινωνίας εἰς τὴν τοῦ ὁμοίου γένεσιν·
καὶ γὰρ καὶ Μανέθων ὁ τὴν Αἰγυπτίων ποιησάμενος ἀναγραφὴν καὶ Βηρωσὸς ὁ τὰ Χαλδαϊκὰ συναγαγὼν καὶ Μῶχός τε καὶ Ἑστιαῖος καὶ πρὸς τούτοις ὁ Αἰγύπτιος Ἱερώνυμος οἱ τὰ Φοινικικὰ συγγραψάμενοι συμφωνοῦσι τοῖς ὑπʼ ἐμοῦ λεγομένοις,
οὐ ποιήσεις σχίσμα, εἰρηνεύσεις δὲ μαχομένους συναγαγών.
ἀναγραφομένων περὶ τὴν ἐμὴν κωμογραμματείαν βρεχέντων πεδίων καὶ τῶν δυναμένων αὐλακισθῆναι προσφωνῶ ὡς ὑπόκειται. συνάγονται τῶν ἐντὸς περιχώματος Ναβοὼι ἀναγραφομένων περὶ τὴν ἐμὴν κωμογραμματείαν ἄρουραι χξη 𐅵 ιϛ λβ
κώμῃ παρὰ … Πανεφρέμμιος … ωνίωι καὶ Σαραπίωνι πρὸς δραχμὰς … τακόσιας κάτω … συνηγμένων … ὑπογεγραμμένο … υιων Χαιρήμονος. ὁμολογῶ ἑκουσίως καὶ αὐθαιρέτως … καθʼ ὁμολογίαν
κώμης γεωργῶν καὶ κληρούχων βουλομένων διδόναι κατʼ εὐσέβειαν ἀπὸ τῶν παλαιῶν χρόνων ἐξ οὗ συνάγονται πυροῦ ἀρτάβαι … καὶ ἀργυρίου δραχμαὶ μη, ἀνθʼ ὧν ἀναλώματος· εἰς ἐπιστατικὸν ἱερ
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ὄχλος (i.e., *ochlos*) refers to a moving crowd or multitude of people, often implying a throng or mob. It can denote the common people in a political sense, contrasting with the elite. The New Testament frequently uses it to describe gatherings of people, as seen in verses like Matthew 5:1 and John 7:49. The entries do not present significant disagreement.
ὄχλος, -ου, ὁ,
[in LXX for הָמוֹן (chiefly in Da TH), חַיִל, קָהָל, etc.;]
a moving crowd or multitude of persons, a throng: Mt 9:23, Mk 2:4, Lk 5:1, Jo 5:13, al.; pl., Mt 5:1, Mk 10:1, Lk 3:7, and freq.; ὄ. ἱκανός, Mk 10:46, al.; τοσοῦτος, Mt 15:33; οὐ μετ’ ὄχλου, Ac 24:18; ἄτερ ὄχλου, Lk 22:6; πᾶς ὁ ὄ., Read the full entry →
ὄχλος, -ov, 6, in the N. T. only in the historical bks. and five times in the Rev.; asin Grk. writ. fr. Pind. and Aeschyl. down, a crowd, i. e. 1. a casual collection of people; a multitude of men who have flocked together in some place, a throng : Mt. ix. 23, 25; xv. 10, ete. ; Mk. ii. 4; iii. 9, and often; Lk. v. 1,19; vii. 9,ete.; Jn. v. 13; vi. 22, 24; vii. 20, 32,49, etc.; Actsxiv. 14; xvii. 8; xxi. 34; τὶς ἐκ τοῦ ὄχλου, Lk. xi. 27; xii. 13; or ἀπὸ τοῦ ὄχλου, xix. 39; ix. 38; ἀπὸ (for 1. 6. on account of [ef. ἀπό, 11. 2b.]) τ. ὄχλου, Lk. xix. 3; ἡ βία τ. ὄχλου, Acts xxi. 35; πολὺς ὄχλος and much oftener ὄχλος πολύς, Mt. xiv. 14; xx. 29; xxvi.47; Mk. v. 21, 24; vi. 34; ix. 14; xiv. 43 [here T Tr WH om. L Tr mrg. br. oh. ]; Lk. vii. 11; viii. 4; ix.37; Jn. vi. 2,5; xii. 12 [but here Tr mrg. br. WH prefix 6; cf. B. 91 (80)]; Rev. xix. 1,6; with the art. ὁ πολὺς ὄχλ.» the great…
Read the full entry →ὄχλος. In P Petr II. 4 (6)!® (B.c. 255-4) an official complains that on his way to work he had been hustled, and that, if care is not taken, he will be assaulted—8ivdv γάρ ἐστιν ἐν ὄχλωι ἀτιμάζεσθαι, ‘for it is a dreadful thing to be insulted before a crowd” (Ed.), and in 26. 4.51}. 23 (B.c. 246) ἄλλος ὄχ[λος ἐστεφ]ανωμένος is distinguished from various officials. A striking parallel to Mk 15%® (noted by the editor) is afforded by P Flor I. 618 (A.D. 85) (= Chest. II. p. 89), where the Egyptian Governor addresses a certain Phibion, who had been tried before him, in the words—&g.os μ[ὲ]ν ἧς μαστιγωθῆναι. . . χαρίζομαι δέ σε τοῖς ὄχλοις, ‘you deserved to be scourged, but I hand you over to the multitude.” [Note the use of ὄχλος in the plur., as frequently in Mt (e.g. 42°), with apparently the same meaning as the sing.] A Gnostic charm of iti/iv A.D., P Oxy XII. 1478, contains the…
Read the full entry →ὄχλος (ochlos) — crowd.
ὄχλος, ὁ,
crowd, throng, [Refs 5th c.BC+]; ὁ ὄ. τῶν στρατιωτῶν the mass of the soldiers, [Refs 5th c.BC+]; ὄχλῳ in numbers (for an army), [Refs]; οἱ τοιοῦτοι ὄ. undisciplined masses like these,[Refs 2nd c.AD+]; of the camp-followers, [Refs 5th c.BC+]
2. in political sense, populace, mob, opposed to δῆμος (people), [Refs 5th c.BC+]; δικαστηρίων καὶ τῶν ἄλλων ὄ. and popular assemblies (in a contemptuous sense), [Refs 5th c.BC+] this is already in the mouths of the people, [Refs 1st c.BC+]
3. generally, mass, multitude, ὄ. τὸν πλεῖστον λόγων [Refs 5th c.BC+]; ἵππων ὄ. [Refs 5th c.BC+]: in plural, the masses, καχεξία τις ὑποδέδυκε τοὺς ὄχλους [Refs 4th c.BC+]
ὄχλος
ochlos
from a derivative of 2192 (meaning a vehicle); a throng (as borne
along); by implication, the rabble; by extension, a class of people;
figuratively, a riot:--company, multitude, number (of people), people,
press.
see GREEK for 2192
ὄχλος, ου, ὁ
n.m.
a crowd
ὄχλος ὄχλος, ὁ, a moving crowd, a throng, mob, Pind., Aesch., etc.; ὁ ὄχλος τῶν στρατιωτῶν the mass of the soldiers, Xen.; τῷ ὄχλῳ in point of numbers, Thuc.; οἱ τοιοῦτοι ὄχλοι undisciplined masses like these, id. Thuc.
in political sense, the populace, mob, Lat. turba, opp. to δῆμος, id. Thuc., Xen.
generally, a mass, multitude, ὄχλος λόγων Aesch.
like Lat. turba, annoyance, trouble, ὄχλον παρέχειν τινί to give one trouble, Hdt.; δι᾽ ὄχλου εἶναι, γενέσθαι to be or become troublesome, Ar., Thuc.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
176 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 174 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 17 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.
διὰ τοῦτο καὶ τὸ λαῶδες καὶ ὄχλον ἔχον ἐν ἡμῖν μέρος,
καὶ ὁ Ἡσαῦς ἀσπασάμενος αὐτὸν ἀνήρετο τῶν παίδων τὸν ὄχλον καὶ τὰς γυναῖκας, ἠξίου τε τότε μαθὼν περὶ αὐτῶν τὸ πᾶν καὶ αὐτὸς συμβαδίζειν αὐτοῖς πρὸς τὸν πατέρα, Ἰακώβου δὲ προφασιζομένου τὸν κόπον τῶν ὑποζυγίων ὑπεχώρησεν εἰς Σάειραν·
ἕτεροι δὲ ἤρχοντο τὰς ῥάβδους χλωρὰς φέροντες ὡς ἔλαβον παρὰ τοῦ ἀγγέλου: τὸ δὲ πλεῖον μέρος τοῦ ὄχλου τοιαύτας ῥάβδους ἐπεδίδουν.
ἐάν τι ἀκούσῃς περὶ ἡμῶν τῶν σουκεσσόρων ἀντίγραψόν μοι. ἐκόμισα κι… ον επεν… μὴ ὀχλοῦ … εραν
ἐλυπήθην ἀκούσας ὅτι ἤκουσας. οὐ γὰρ δεινῶς ἠσθένησα. μέμφομαι δὲ τὸν εἴπαντα σοι. μὴ ὀχλοῦ δὲ πέμπειν τι ἡμῖν. ἐκομισάμεθα δὲ τὰ θαλλία παρὰ τοῦ τοῦ Ἡρακλείδου. Διονυτᾶς δὲ
τρεῖς. ἐὰν δὲ πέμπω ἕνα οὐκέτι ἔχω πέμψαι εἰς τὴν λατομίαν. οἶδας δὲ ὅτι ὄχλον πολὺν δαπανᾶ εἰς τὴν κατάστασιν. ἐγὼ δ …τα τὰ παρʼ ἐμε … … ηκα
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
378 occurrences in the New Testament, rendered 20 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 354 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 335 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
The Greek word ὥστε is a conjunction that expresses result, often translated as 'so that' or 'therefore.' It can be used with infinitives to indicate intended outcomes, as well as with indicative and subjunctive moods. The New Testament frequently employs hōste to connect actions and their consequences, appearing in various contexts, including teachings and narratives.
ὥστε. 1. For the construction c. inf. denoting result ‘‘so as to,” the stress being laid on the dependence of the result on its cause (cf. Mt 834, Lk 439, a/.) we may cite BGU I. 2718 (ii/A.D.) (= Selections, p. 101) καθ᾽ ἡμέραν προσδεχόμ[ε]θα διμι[σ]σωρίαν, ὥστε ἕως σήμερον μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου, ‘‘daily we are waiting for our discharge, so that up till to-day no one of us in the corn service has been let go,” P Oxy X. 127914 (A.D. 139) ἐπιδέχομαι μισθώσασθαι ἐκ τοῦ δημοσίου. . . ἀρούρας τρεῖς... ὥστε κατ᾽ ἔτος σπεῖραι καὶ ξυλαμῆσαι οἷς ἐὰν αἱρῶμαι, “1 consent to lease from the State three arourae, on condition that I may sow and plant the land with any crop which I choose” (Edd.), 24. 12557 (A.D. 292) ἐπειθεμένου σου ἡμῖν ὥστε ἐν ἀσφαλεῖ ἔχειν τοὺς καρποὺς ἐν ταῖς ἁλωνίαις, “‘having been enjoined by you to keep in safety the crops at the threshing floors” (Edd.), 26. VI.…
Read the full entry →ὥστε (hōste) — so.
ὥστε,
as adverb, bearing the same relation to ὡς as ὅστε to ὅς, and used by [Refs 8th c.BC+] more frequently than ὡς in similes, when it is commonly written divisim, and is relative to a demonstrative ὥς: sometimes with present Indic., [Refs 8th c.BC+]: sometimes with aorist, ὥς τε λέων ἐχάρη [Refs]subjunctive present or aorist, [Refs 8th c.BC+]: all three usages combined in one simile, with varied construction, [Refs 8th c.BC+]:—the verb is sometimes omitted, λάμφ᾽ ὥς τε στεροπή [Refs] is chiefly Epic dialect [Refs 5th c.BC+], but it occurs in [Refs 7th c.BC+]
II. to mark the power or virtue by which one does a thing, as being, inasmuch as, like{ἅτε}, τὸν δ᾽ ἐξήρπαξ᾽ Ἀφροδίτη ῥεῖα μάλ᾽, ὥ. θεός [Refs 8th c.BC+]; ὥ. περὶ ψυχῆς since it was for life, [Refs 8th…
ὥστε
hoste
from 5613 and 5037; so too, i.e. thus therefore (in various relations
of consecution, as follow):--(insomuch) as, so that (then), (insomuch)
that, therefore, to, wherefore.
see GREEK for 5613
see GREEK for 5037
ὥστε
Cj.
so that, therefore
ὥστε as adv., bearing the same relation to ὡς, as ὅστε to ὅς, and used by Hom. more frequently than ὡς in similes; rare in attic Poets, κατώρυχες δ᾽ ἔναιον ὥστ᾽ ἀήσυροι μύρμηκες Aesch., etc.
as, as being, like ἅτε, Lat. utpote, ῥεῖα μάλ᾽, ὥστε θεός very easily, as being a goddess, Il.; ὥστε περὶ ψυχῆς since it was for life, Od.; ὥστε ταῦτα νομίζων Hdt.
as Conjunction, to express the result or effect of the action in the principal clause:
with Inf. so as to do a thing, εἰ δέ σοι θυμὸς ἐπέσσυται, ὥστε νέεσθαι if thy heart is bent upon returning, Il.; οὐ τηλίκος, ὥστε πιθέσθαι not of such age as to obey, Od.; freq. in attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
83 occurrences in the New Testament, rendered 12 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 84 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
οὐ γὰρ ὡς πέφυκεν ὁ θεὸς εὖ ποιεῖν, οὕτως καὶ τὸ γινόμενον εὖ πάσχειν, ἐπεὶ τοῦ μὲν αἱ δυνάμεις ὑπερβάλλουσι, τὸ δ’ ἀσθενέστερον ὂν ἢ ὥστε δέξασθαι τὸ μέγεθος αὐτῶν ἀπεῖπεν ἄν, εἰ μὴ διεμετρήσατο σταθμησάμενος εὐαρμόστως ἑκάστῳ τὸ ἐπιβάλλον.
οὐ γὰρ εὐνόουν τοῖς Χαναναίοις οἱ περὶ τὸν Ἴσακον, ὥστε ἐπὶ τοῖς πρότερον αὐτοῦ γάμοις δυσχερῶς διακειμένων εἰς τὸ ἐκείνοις κεχαρισμένον τὴν Βασεμάθην παρέλαβεν μάλιστα περὶ αὐτὴν σπουδάσας.
μὴ δῶμεν τῇ ἑαυτῶν ψυχῇ ἄνεσιν, ὥστε ἔχειν αὐτὴν ἐξουσίαν μετὰ ἁμαρτωλῶν καὶ πονηρῶν συντρέχειν, μήποτε ὁμοιωθῶμεν αὐτοῖς.
σε ὑπὲρ … καὶ ὑπὲρ τοῦ δικαίου πέσηι, ὅ γέγραφά σοι διὰ τῆς συγγραφῆς, ὥστε ἐμὲ ἐπιτελέσαι, ἐγὼ ἐπιτελέσω ἄνευ λόγου παντὸς οὑτινοσοῦν τοῦ πρός σε· ἔγραψεν ὁ δεῖνα
Χοίακ ι ἀρτάβαι κ, λοιπὸν κδ ὧν ἀποδημοῦντός μού εἰς Πτολεμαίδα τὸ β Μυρσίνη ὥστε Ἑρμοκράτει τραπεζίτηι δέδωκεν ἀρτάβας 𐅵 Παχὼν β διʼ ἐμοῦ ἀρτάβαι δ γίνονται δ 𐅵
ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 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 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 πλοῖον (ploion) refers to a vessel or ship, derived from the verb meaning 'to sail.' It encompasses various types of boats, including merchant ships and small craft, and is frequently used in the New Testament, notably in Matthew 4:21-22 and Acts 21:2-3. The term has historical usage in classical literature as well.
πλοῖον, -ου, τό
(< πλέω),
[in LXX chiefly for אֳנִיָּה;]
a boat, also (= obsol. ναῦς) a ship: Mt 4:21, 22, and freq. in Gosp. and Ac, Ja 3:4, Re 8:9 18:19.
πλοῖον, -ov, τό, (πλέω), fr. Hdt. down, Sept. chiefly for TAIN, α ship: Mt. iv. 21, 22; Mk.i.19; Lk. v.2;>RGL txt. Tr txt. WH txt.]; Jn. vi. 17; Acts xx. 13, and often in the historical bks. of the N. T.; Jas. iii. 4; Rev. viii. 9; xviii. 19. [BB.DD. s.v. Ship.] πλόος -ovs, gen. -dov -ov, and in later writ. mods (Acts xxvii. 9; Arr. peripl. erythr. p. 176 § 61; see νοῦς [and cf. Lob. Paralip. p. 173 sq.]), (πλέω), fr. Hom. Od. 3, 169 down; voyage: Acts xxi. 7; xxvii. 9, 10, (Sap. xiv. 1).
πλοῖον, “‘boat.” For this common word, which comes to be used for ‘‘ship’’ (Ac 2018) owing to the almost complete disappearance of ναῦς, cf. P Leid U* ὁ (ii/s.c.) (=I. p. 123, UPZ i. p. 370) ἔδοξεν kar’ ἐνύπνον (/. ἐνύπνιον) πλοῖον παπύρινον, ὃ καλεῖται ἀγυπτιστεὶ ῥώψ, προσορμῆσαι εἰς Μέμφιν, P Hib I. 152 (c. B.c. 250) ἐμβαλοῦ εἰς τὸ πλοῖον ἅλας καὶ λωτὸν ὅπως ἔχωσιν [οἱ] ναυπηγοί, P Ryl II. 2291} (a.b. 38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι πέμψαι... τὸ ὀψάριον, ἐπεὶ ἐν πλοίῳ εἰμί, “1 ask you therefore to do your utmost to send me the relish, as I am on board a boat,” P Oxy I. 36%-8 (ii/ili a.p.) €[av] δὲ τελώνης ἐκφορ[τισθ]ῆναι τὸ πλοῖον ἐπιζητήσῃ, ‘but if the tax-farmer desire that the ship should be unloaded” (Edd.) (cf. Ac 218), and 26. XIV. 1763* (after A.D. 222) οὔπω μέχρι σήμερον τὰ πλοῖα τῆς avwvas ἐξῆλθεν. For the form cf. 74. 1773}2 (iii/A.b.) ἀ]νῆλθα χάριν πλύον καὶ οὐκ…
Read the full entry →πλοῖον (ploion) — boat.
πλοῖον, τό,
(πλέω) properly floating vessel: hence, generally, ship, [Refs 5th c.BC+] small craft, [Refs 5th c.BC+]; π. ἁλιευτικόν a fishing-boat, [Refs 5th c.BC+]; ἱππαγωγὰ π. transports for horses, [Refs 5th c.BC+]; π. μακρά ships of war, [Refs 5th c.BC+]; π. στρογγύλα or φορτηγικά ships of burden, merchantmen, [Refs 5th c.BC+] without adjective, mostly merchant-ship or transport, as opposed to ship of war, τοῖς π. καὶ ταῖς ναυσί [Refs 5th c.BC+]; πλεῖν μὴ μακρᾷ νηΐ, ἄλλῳ δὲ κωπήρει πλοίῳ Foed.[Refs 5th c.BC+]; πλοῖα alone, ={τριήρεις}, [Refs 5th c.BC+]
πλοῖον
ploion
from 4126; a sailer, i.e. vessel:--ship(-ing).
see GREEK for 4126
πλοῖον, ου, τό
n.n.
a ship, vessel
πλοῖον πλοῖον, ου, τό, πλέω a floating vessel, a ship, vessel, Hdt., Aesch., etc.; πλοῖα λεπτά small craft, Hdt., Thuc.; πλ. ἱππαγωγά transport- vessels, Hdt.; πλ. μακρά ships of war, id. Hdt.; πλ. στρογγύλα or φορτηγικά ships burthen, merchantmen, Xen.:—when opp. to ναῦς, a merchant-ship or transport, τοῖς πλοίοις καὶ ταῖς ναυσί Thuc.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
bot.
See SHIPS AND BOATS.
→ See SHIP
68 occurrences in the New Testament, rendered 5 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 67 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 23 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.
ἡ μὲν γὰρ ἄφεσις αὐτοὺς ὥσπερ ἀνερμάτιστα καὶ ἀκυβέρνητα πλοῖα ῥᾷστα ἀνατρέψει, ἡ δὲ κόλασις ἐπανορθώσεται.
λέγεται δὲ καὶ τοῦ πλοίου ἐν τῇ Ἀρμενίᾳ πρὸς τῷ ὄρει τῶν Κορδυαίων ἔτι μέρος τι εἶναι καὶ κομίζειν τινὰς τῆς ἀσφάλτου ἀφαιροῦντας·
r … πωλουμένων πλοίων … ἀγοράζειν εὕρωσι … τεταμένα καὶ ταῖς … … υν … Κασιωτικοῦ … παντὸς
r Σπίνθηρ Ζήνωνι χαίρειν. γίνωσκε ἡμᾶς οἰκονομηκότας τὰ περὶ τὰ σκεύη τοῦ πλοίου, ἐπιστόλια εἰληφότας εἰς Μέμφιν καὶ εἰς Ἑρμοῦ πόλιν. ὡς δὲ περιορμίσαι ἠμέλλομεν, ἀντελάβοντο ἡμῶν
ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ βασιλικοῦ γραμματέως, τοῖς ἐπὶ τῶν δηλουμένων πλοίων ἑκάστου χαλκοῦ τάλαντα τριάκοντα τέσσαρα γίνονται … τάλαντα λδ καὶ σύμβολον καὶ ἀντισύμβολον ποίησαι
The Greek word ἐμβαίνω (i.e., *embaino*) means to step into or embark, particularly onto a ship. It appears in various contexts, such as entering a vessel or stepping into a situation. The New Testament references include Matthew 8:23 and others. Some entries note its use in classical literature for stepping in or advancing, while Dodson's entry is succinct, simply stating 'I embark'.
ἐμ-βαίνω [see ἐν, III. 3]; 2 aor. ἐνέβην, inf. ἐμβῆναι. ptep. ἐμβάς ; [fr. Hom. down]; to go into, step into: Jn. ν. 4 RL; εἰς τὸ πλοῖον, to embark, Mt. viii. 23, and often.
ἐμβαίνω. P Petr IIT. 26° ἐϊὰν ἐμβῆι Bots . . . εἰς ἀλλότριον κλῆρον, “ifan ox trespass on another man’s allotment’’ (Edd.), P Oxy 11. 259% (A.D. 23) εἰ δὲ [μ]ὴ ἐμβέβηκίεν)---οἡ a ship, ᾽ / εμβατεύω BGU II. 665-1? (i/a.D.) διὸ παρακαλῶ σε, πάτερ, τὸ pee πρῶτον ἐμβῆναι σὺν αὐτῇ τὰ περὶ ἔσχατα τοῦ M[e]xelp, and P Ryl I. 2819 (iv/a.p.) ἐν πολλοῖς [ἐϊμβήσεται, ‘‘ will engage upon many things# (Ed.). See also Sy// 895% ἐτελεύτησα ἐμβὰς (e)is ἔτη πέντε. It may be noted that in LExpT xxvi. p. 248 ff. Rendel Harris quotes Syriac evidence to show that ἐμβάντα καθῆσθαι in Mk 4! is an ‘‘ Aramaism”’ for ‘to go aboard.”’
ἐμβαίνω (embainō) — to climb.
ἐμβαίνω,
future -βήσομαι: perfect -βέβηκα; Epic dialect participle ἐμβεβᾰώς, -υῖα, [Refs 8th c.BC+]aorist 2 ἐνέβη; Epic dialect 3rd.pers. singular ἔμβη [Refs 8th c.BC+]:—step in, μή τις.. ἐμβήῃ let none step in (so as to interfere), [Refs 5th c.BC+]
2. go on, go quickly, ἔμβητον, says Antilochus to his horses, [Refs 8th c.BC+]advance! [Refs 5th c.BC+]
3. embark on a ship, ἐρέται δ᾽ ἐν ἑκάστη πεντήκοντα ἐμβέβασαν [Refs 8th c.BC+]; ἐς ἕτερον πλοῖον ἐ. (variant for{ἐσβ-}) [Refs 5th c.BC+]: absolutely, embark, [Refs 5th c.BC+]: generally, step into, mount, εἰς τὸ φορεῖον [Refs 1st c.AD+]: perfect, to be mounted on, ἵπποισι καὶ ἅρμασιν ἐμβεβαῶτα [Refs 8th c.BC+]
ἐμβαίνω
embaino
from 1722 and the base of 939; to walk on, i.e. embark (aboard a
vessel), reach (a pool):--come (get) into, enter (into), go (up) into,
step in, take ship.
see GREEK for 1722
see GREEK for 939
ἐμβαίνω
v.
I embark
ἐμβαίνω embainō 16x
to step in; to go on board a ship, embark, Mt. 8:23; 9:1; 13:2
ἐμβαίνω fut. -βήσομαι perf. -βέβηκα Homeric part. -βεβαώς aor2 ἐνέβην epic 3rd sg. ἔμβη dual ἔμβητον ἐν to step in, μή τις ἐμβήῃ let none step in (to interfere), Il.
to go on, go quickly, ἔμβητον, says Antilochus to his horses, id. Il.; ἔμβα advance, Eur.
to step into a ship, embark, go on board, Hom., etc.:—perf. to be mounted on, ἐμβεβαὼς ἵπποισι Il.; also c. acc., Ἴλιον ἐμβεβώς Eur.
to step upon, c. dat., Od., Aesch.
to enter upon, εἰς κίνδυνον Xen.; c. acc., ἐμβ. κέλευθον Eur., Plat.
rarely c. gen. to step upon, γῆς ὅρων Soph.
in Poets, with acc. of the instrument of motion (cf. βαίνω II. 3), ἐμβήσει (2nd sg.) πόδα Eur.
Verb-2AAP-ASM — Verb · second aorist · active · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-2AAP-ASM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Masculine
18 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 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅταν δὲ εἰς τὴν φρονήσεως ἐμβὰς ὁδὸν συνεισέρχηται τοῖς δόγμασι καὶ συντρέχῃ πᾶσιν, ἄρξεται τὴν ἥμερον καὶ καρπῶν ἡμέρων οἰστικὴν ἀντὶ τῆς ἀγρίας ἐκείνης γεωργεῖν, ἀπάθειαν ἀντὶ παθῶν καὶ ἀντὶ ἀγνοίας ἐπιστήμην καὶ ἀντὶ κακῶν ἀγαθά.
κελευσθεὶς γὰρ οὗτος ὑπὸ τοῦ θεοῦ πορευθῆναι μὲν εἰς τὴν Νινύου βασιλείαν κηρῦξαι δʼ ἐκεῖ γενόμενον ἐν τῇ πόλει ὅτι τὴν ἀρχὴν ἀπολέσει, δείσας οὐκ ἀπῆλθεν, ἀλλʼ ἀποδιδράσκει τὸν θεὸν εἰς Ἰόπην πόλιν καὶ πλοῖον εὑρὼν ἐμβὰς εἰς Ταρσὸν ἔπλει τῆς…
Θαεισοῦς Συρᾶτι τῇ μητρί. γίνωσκε ὅτι Σέλευκος ἐλθὼν ὧδε πέφευγε. μὴ σκύλλε ἑαυτὴν ἐμβῆναι. προσδέχου εἰς τὸν ἐνιαυτὸν Λουκία. γράψον μοι τὴν ἡμέραν. ἄσπασαι σὺ Ἀμμωνᾶν τὸν ἀδελφόν
, τὴν εἰς Ἀλεξάνδρειάν σου ἐντολὴν ἀπήρτισα καὶ οὐδὲν ἄλλο μένει ἢ τὸ ἐμβῆναι τὸν υἱὸν Εὐημέρου. Παντα γὰρ ἐν τῶι πλοίωι ἐστίν. Συνεμβῆναι οὖν αὐτῷ ἐποίησα τὸν
διὰ τῶν παρʼ ἡμῖν κτηνῶν. ἐὰν γὰρ τύχωμεν πλοίου εἰς ὃ ἡ μικὴ δύναται ἐμβῆναι, ἀνερχόμεθα, εἰ δὲ θέλεις ἀποστεῖλαι ἐφʼ ἡμᾶς τὰ κτήνη εἰς τὸ τοῦ Λαγᾶ ἵνα
κάθημαι (kathemai) means to sit or be seated, and is used in various contexts including physical sitting, residing, or even metaphorically for remaining in a state. It appears in several New Testament verses such as Matthew 9:9 and Revelation 4:3. The word is derived from a combination of roots implying sitting down, and its usage spans both literal and figurative meanings.
κάθ-ημαι,
[in LXX chiefly for ישׁב;]
in cl. pres. and impf. only (prop. pf. and plpf. of καθέζομαι; cf. Bl., § 24), in LXX and NT fut. also, to sit, be seated: Mt 11:16 22:44(LXX), Mk 2:6, Jo 6:3, Ac 2:2, Ja 2:3 (on the vulgar imper. κάθου, v. Kennedy, Sources, 162), Re 4:3, al.; seq. prep. c. acc., ἐπί, Mt 9:9, Mk 2:14, Jo 12:15; παρά, Mt 13:1, Mk 10:46; περί, Mk 3:32, 34; πρός, Read the full entry →
κάθ-ημαι, 2 pers. sing. κάθῃ a later form for κάθησαι (Acts xxiii. 3), impv. κάθου for κάθησο [yet ef. Kiihner as below] (cf. Zob. ad Phryn. p. 359; Kriiger $38, 6 sq. i. p. 147; Kiihner § 301 i. p. 671; W. 8.14, 4; [B. 49 (42)]), [subjune. 2 pers. plur. κάθησθε, Lk. xxii. 30 Tr mrg.; but WH txt. καθῆσθε ; see Veitch 5. v.; Kriiger $38, 6, 1 (cf. καθίζω), inf. καθῆσθαι, ptep. καθήμενος; imp ἐκαθήμην; and once the rare [ef. Veitch p. 347] fut. καθήcopa, Lk. xxii. 30 T Tr txt. WH mrg. [so WH in Mt. xix. 28 also; cf. καθίζω, fin.]; (jar); a verb of which only the pres. and impf. are in use in class. Grk. [ef. B. 60 (52) ]; Sept. for 1; 1. to sit down, seat one’s self: foll. by ἐν w. dat. of place [ef. W. § 52, 4, 9], Mk. iv. 1; Lk. xxii. 55 [here T Tr WH pégos]; εἰς, Mk. xiii. 3 [B. § 147,16]; μετά w. gen. of pers., Mt. xxvi. 58; κάθου ἐκ δεξιῶν μου, i. 6. be a partner of my power, Mt.…
Read the full entry →κάθημαι. P Petr III. 42 H (8){31 (mid. iii/B.c.) ἡμέρας k ἐκάθητο, P Par 1811} κάτισον és (1. κάθησον ἕως) ἴδωμεν τί μέλλομεν ποιεῖν, BGU LV. 1141°3(B.c. 14) εὑρίσκῳωι αὐτὸν καθήμενοί(ν), 7b. 10788 (A.D. 39) οὐ γὰρ ἀργὸν δεῖ με καθῆσθαι. With the use of κάθημαι in Ac 23, cf. the curious interview between an Emperor (ἢ Commodus) and a certain Appianus, who has been condemned to death, where, in view of an impending riot, a soldier is represented as saying to the Emperor— κύριε, κάθῃ, “Pwpator γονγύζο[υσ]ι, ‘Lord, while you are sitting in judgement, the Romans are murmuring” (Edd.) (P Oxy I. 33 verso 41-18, late ii/A.D.). For the form κάθου (Mk 1258, Ac 234, from Ps 1104), see Maidhof, p. 300: cf. Menander 7yagm. p. 254, where Kock quotes other three passages from comic poets. With Pe/agia-Legenden, p. 44 καθημένη εἰς βαδιστήν, ‘‘seated on an ass,” Musonius p. 435 καθῆσθαι cis Σινώπην…
Read the full entry →κάθημαι (kathēmai) — to sit.
κάθημαι,
Ionic dialect κάτ-, 2nd pers. singular κάθησαι (Ionic dialect κάτ- [NT+5th c.BC+] codices; 3rd.pers. singular κάθηται [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural κατέαται [Refs 8th c.BC+]; κάθουσο [Refs 3rd c.BC+]; 3rd.pers. singular καθήσθω [Refs 4th c.BC+]; 3rd.pers. plural καθήσθωσαν [Refs]; subjunctive καθῶμαι, κάθῃ [Refs 5th c.BC+]; infinitive καθῆσθα; participle καθήμενος: imperfect ἐκαθήμην [Refs 5th c.BC+]; also without syllable augment καθῆστο [Refs 8th c.BC+]; Ionic dialect κατῆστο [Refs 5th c.BC+]; Epic dialect καθήατο [Refs 8th c.BC+]; Ionic dialect κατέατο [Refs 5th c.BC+]: the later future καθήσομαι [LXX+NT+5th c.BC+]:—to be seated, sit, αὐτός τε κάθησο καὶ ἄλλους ἵδρυε λαούς [Refs 8th c.BC+]: frequently in participle, πέτρῃ ἔπι προβλῆτι καθήμενος [Refs 8th c.BC+]; ἐπ᾽ ἀκτῆς κλαῖε κ. [Refs 8th c.BC+]; κλαῖον δ᾽ ἐν…
Read the full entry →κάθημαι
kathemai
from 2596; and hemai (to sit; akin to the base of 1476); to sit down;
figuratively, to remain, reside:--dwell, sit (by, down).
see GREEK for 2596
see GREEK for 1476
κάθημαι
v.
I sit, am seated
κάθημαι to be seated, Hom., etc.
to be seated in court, Ar.; οἱ καθήμενοι the judges, the court, Thuc., etc.
to sit still, sit quiet, Lat. desidere, Hom., Hdt.: in bad sense, to sit or lie idle, Il., etc.
of a besieging army, to sit down or lie before a place, Eur., Thuc.
to lead a sedentary life, Hdt., Aesch., etc.
of people, to be settled, Hdt.
Verb-PNN — Verb · present · no voice stated · infinitivepresent no voice stated infinitive — an action in progress.
V-PNN Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iNfinitive TVM equivalent: G5738
91 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 91 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 75 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.
17, 11), τοῦτο παριστὰς ὅτι, ὁ νοῦς ἐπειδὰν μὲν ἐξάρῃ αὑτὸν ἀπὸ τῶν θνητῶν καὶ μετεωρισθῇ, ῥώννυται τὸ ὁρῶν τὸν θεόν, ὅπερ ἐστὶν Ἰσραήλ, ἐπειδὰν δὲ καθῇ τοὺς ἰδίους τόνους καὶ ἐξασθενήσῃ, αὐτίκα τὸ πάθος ἰσχύσει, ὁ Ἀμαλήκ, ὃς ἑρμηνεύεται λαὸς…
νουμηνία μὲν εἰς τὴν ἐπιοῦσάν ἐστιν, ἔθος δʼ ἔχω δειπνεῖν σὺν τῷ βασιλεῖ καθήμενος·
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
ἐκθέματι κα … … … … ζεσθαι … τοὺς ἐναντ … … τόποις καθη … τοὺς δὲ ἐνθ … … τόποις ἢ ὅπου δήπου ῥ
ἐκδεδόσθαι μοι τὸν υἱὸν σοῦ Φοῦσκον, οὐδέπω ὄντα τῶν ἐτῶν ἐκδιδάξαι τὴν λινουφικὴν τῶν καθημένων τέχνην πᾶσαν ἐντελῶς, καθὰ καὶ ἐγὼ ἐπίσταμαι, ἐν ἔτεσι δυσί ἀπὸ μηνὸς Γερμανικείου τοῦ
καὶ αὐτὸς ἀντησπάσατο, καὶ τῆι … τοῦ αὐτοῦ μηνὸς ἠσπασάμεθα αὐτὸν ἐν τῷ ἀτρείωι, καθημένου αὐτοῦ ἐπὶ τῷ βήματι. Τοῦσκος εἶπεν ἡμῖν· καὶ ἐν τῇ παρεμβολῆι εἶπον ὑμῖν καὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ὄχλος (i.e., *ochlos*) refers to a moving crowd or multitude of people, often implying a throng or mob. It can denote the common people in a political sense, contrasting with the elite. The New Testament frequently uses it to describe gatherings of people, as seen in verses like Matthew 5:1 and John 7:49. The entries do not present significant disagreement.
ὄχλος, -ου, ὁ,
[in LXX for הָמוֹן (chiefly in Da TH), חַיִל, קָהָל, etc.;]
a moving crowd or multitude of persons, a throng: Mt 9:23, Mk 2:4, Lk 5:1, Jo 5:13, al.; pl., Mt 5:1, Mk 10:1, Lk 3:7, and freq.; ὄ. ἱκανός, Mk 10:46, al.; τοσοῦτος, Mt 15:33; οὐ μετ’ ὄχλου, Ac 24:18; ἄτερ ὄχλου, Lk 22:6; πᾶς ὁ ὄ., Read the full entry →
ὄχλος, -ov, 6, in the N. T. only in the historical bks. and five times in the Rev.; asin Grk. writ. fr. Pind. and Aeschyl. down, a crowd, i. e. 1. a casual collection of people; a multitude of men who have flocked together in some place, a throng : Mt. ix. 23, 25; xv. 10, ete. ; Mk. ii. 4; iii. 9, and often; Lk. v. 1,19; vii. 9,ete.; Jn. v. 13; vi. 22, 24; vii. 20, 32,49, etc.; Actsxiv. 14; xvii. 8; xxi. 34; τὶς ἐκ τοῦ ὄχλου, Lk. xi. 27; xii. 13; or ἀπὸ τοῦ ὄχλου, xix. 39; ix. 38; ἀπὸ (for 1. 6. on account of [ef. ἀπό, 11. 2b.]) τ. ὄχλου, Lk. xix. 3; ἡ βία τ. ὄχλου, Acts xxi. 35; πολὺς ὄχλος and much oftener ὄχλος πολύς, Mt. xiv. 14; xx. 29; xxvi.47; Mk. v. 21, 24; vi. 34; ix. 14; xiv. 43 [here T Tr WH om. L Tr mrg. br. oh. ]; Lk. vii. 11; viii. 4; ix.37; Jn. vi. 2,5; xii. 12 [but here Tr mrg. br. WH prefix 6; cf. B. 91 (80)]; Rev. xix. 1,6; with the art. ὁ πολὺς ὄχλ.» the great…
Read the full entry →ὄχλος. In P Petr II. 4 (6)!® (B.c. 255-4) an official complains that on his way to work he had been hustled, and that, if care is not taken, he will be assaulted—8ivdv γάρ ἐστιν ἐν ὄχλωι ἀτιμάζεσθαι, ‘for it is a dreadful thing to be insulted before a crowd” (Ed.), and in 26. 4.51}. 23 (B.c. 246) ἄλλος ὄχ[λος ἐστεφ]ανωμένος is distinguished from various officials. A striking parallel to Mk 15%® (noted by the editor) is afforded by P Flor I. 618 (A.D. 85) (= Chest. II. p. 89), where the Egyptian Governor addresses a certain Phibion, who had been tried before him, in the words—&g.os μ[ὲ]ν ἧς μαστιγωθῆναι. . . χαρίζομαι δέ σε τοῖς ὄχλοις, ‘you deserved to be scourged, but I hand you over to the multitude.” [Note the use of ὄχλος in the plur., as frequently in Mt (e.g. 42°), with apparently the same meaning as the sing.] A Gnostic charm of iti/iv A.D., P Oxy XII. 1478, contains the…
Read the full entry →ὄχλος (ochlos) — crowd.
ὄχλος, ὁ,
crowd, throng, [Refs 5th c.BC+]; ὁ ὄ. τῶν στρατιωτῶν the mass of the soldiers, [Refs 5th c.BC+]; ὄχλῳ in numbers (for an army), [Refs]; οἱ τοιοῦτοι ὄ. undisciplined masses like these,[Refs 2nd c.AD+]; of the camp-followers, [Refs 5th c.BC+]
2. in political sense, populace, mob, opposed to δῆμος (people), [Refs 5th c.BC+]; δικαστηρίων καὶ τῶν ἄλλων ὄ. and popular assemblies (in a contemptuous sense), [Refs 5th c.BC+] this is already in the mouths of the people, [Refs 1st c.BC+]
3. generally, mass, multitude, ὄ. τὸν πλεῖστον λόγων [Refs 5th c.BC+]; ἵππων ὄ. [Refs 5th c.BC+]: in plural, the masses, καχεξία τις ὑποδέδυκε τοὺς ὄχλους [Refs 4th c.BC+]
ὄχλος
ochlos
from a derivative of 2192 (meaning a vehicle); a throng (as borne
along); by implication, the rabble; by extension, a class of people;
figuratively, a riot:--company, multitude, number (of people), people,
press.
see GREEK for 2192
ὄχλος, ου, ὁ
n.m.
a crowd
ὄχλος ὄχλος, ὁ, a moving crowd, a throng, mob, Pind., Aesch., etc.; ὁ ὄχλος τῶν στρατιωτῶν the mass of the soldiers, Xen.; τῷ ὄχλῳ in point of numbers, Thuc.; οἱ τοιοῦτοι ὄχλοι undisciplined masses like these, id. Thuc.
in political sense, the populace, mob, Lat. turba, opp. to δῆμος, id. Thuc., Xen.
generally, a mass, multitude, ὄχλος λόγων Aesch.
like Lat. turba, annoyance, trouble, ὄχλον παρέχειν τινί to give one trouble, Hdt.; δι᾽ ὄχλου εἶναι, γενέσθαι to be or become troublesome, Ar., Thuc.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
176 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 174 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 17 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.
διὰ τοῦτο καὶ τὸ λαῶδες καὶ ὄχλον ἔχον ἐν ἡμῖν μέρος,
καὶ ὁ Ἡσαῦς ἀσπασάμενος αὐτὸν ἀνήρετο τῶν παίδων τὸν ὄχλον καὶ τὰς γυναῖκας, ἠξίου τε τότε μαθὼν περὶ αὐτῶν τὸ πᾶν καὶ αὐτὸς συμβαδίζειν αὐτοῖς πρὸς τὸν πατέρα, Ἰακώβου δὲ προφασιζομένου τὸν κόπον τῶν ὑποζυγίων ὑπεχώρησεν εἰς Σάειραν·
ἕτεροι δὲ ἤρχοντο τὰς ῥάβδους χλωρὰς φέροντες ὡς ἔλαβον παρὰ τοῦ ἀγγέλου: τὸ δὲ πλεῖον μέρος τοῦ ὄχλου τοιαύτας ῥάβδους ἐπεδίδουν.
ἐάν τι ἀκούσῃς περὶ ἡμῶν τῶν σουκεσσόρων ἀντίγραψόν μοι. ἐκόμισα κι… ον επεν… μὴ ὀχλοῦ … εραν
ἐλυπήθην ἀκούσας ὅτι ἤκουσας. οὐ γὰρ δεινῶς ἠσθένησα. μέμφομαι δὲ τὸν εἴπαντα σοι. μὴ ὀχλοῦ δὲ πέμπειν τι ἡμῖν. ἐκομισάμεθα δὲ τὰ θαλλία παρὰ τοῦ τοῦ Ἡρακλείδου. Διονυτᾶς δὲ
τρεῖς. ἐὰν δὲ πέμπω ἕνα οὐκέτι ἔχω πέμψαι εἰς τὴν λατομίαν. οἶδας δὲ ὅτι ὄχλον πολὺν δαπανᾶ εἰς τὴν κατάστασιν. ἐγὼ δ …τα τὰ παρʼ ἐμε … … ηκα
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word αἰγιαλός (lemma: aigialos) means 'sea-shore' or 'beach.' It is derived from the idea of the sea rushing onto the shore. This term appears in several New Testament verses, including Matthew 13:2 and John 21:4. Lexicographers note various possible derivations, but there is no consensus on a single origin.
αἰγιαλός, -οὔ, 6, the shore of the sea, beach, [fr. Hom. down]: Mt. xiii. 2, 48; Jn. xxi. 4; Acts xxi. 5; xxvii. 39,40. (Many derive the word from ἄγνυμι and dds, as though equiv. to axrn, the place where the sea breaks ; others fr. αἶγες billows and ds [Curtius § 140; Vaniéek p. 83]; others fr. ἀΐσσω and ἅλς [Schenkl, L. and S., s. vy. ], the place where the sea rushes forth, bounds forward.)
αἰγιαλός. The word is common (MGr = ‘‘seashore”) ; but it may be noted that in P Tebt I. 79 (c. B.c. 148) it refers to the shore of Lake Moeris; in 26, 82 (B.C. 115) and 83 (late ii/u.c.) to the shore of a marshy lake then covering the neighbourhood of Medinet Nehds (see the editors’ note on p. 346). So P Fay 82? (a.D. 145), P Tebt II. 308° (A.D. 174). On the use of the term in Ac 27°9, see W. M. Ramsay St Paul, p. 341, and Expositor V. vi. p. 154 ff. P Fay 222 (iii/A.D.) is the beginning of a document addressed Φιλίππῳ αἰγιαλοφύλακι ᾿Αρσινοί[του]. We find γῆ αἰγιαλῖτις mentioned in P Oxy VI. g18™ti 19 (1i/a.p.), P Lond 9247 (a.p. 187-8) (=III. p. 134): Sir F. ἃ. Kenyon renders ‘land on the border of the lake.” , Αἰγύπτιος
αἰγιαλός (aigialos) — shore.
αἰγιᾰλός, ὁ,
sea-shore, beach, [Refs 8th c.BC+]; distinguished from ἀκτή, [Refs 5th c.BC+]; αἰγιαλὸν ἔνδον τρέφει a whole beach of voting-pelbles, [Refs 5th c.BC+], of deaf persons, [Refs 2nd c.AD+]
αἰγιαλός
aigialos
from aisso (to rush) and 251 (in the sense of the sea; a beach (on
which the waves dash):--shore.
see GREEK for 251
αἰγιαλός, οῦ, ὁ
n.m.
sea-coast, beach
αἰγιαλός αἴξ 11 the sea-shore, beach, strand, Hom., Hdt.; αἰγιαλὸν ἔνδον τρέφει, i. e. he has a whole sea-beach (i. e. quantities of voting-pebbles, ψῆφοι) in his house, Ar.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
shor:
(1) choph, always of the Mediterranean, variously translated "haven," "beach," "shore," "sea-shore," "coast," "sea coast" (Ge 49:13; De 1:7; Jos 9:1; Jud 5:17; Jer 47:7; Eze 25:16).
(2) saphah, literally, "lip"; compare Arabic shafat, "lip"; of the sand upon the seashore, a figure of multitude (Ge 22:17; Ex 14:30; Jos 11:4; Jud 7:12;
6 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 6 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
εὐρεῖς γὰρ ἔστιν ὅτε κόλποι θαλάττης ὑποσυρείσης ἀμπώτεσι βαθὺς ἐξαίφνης αἰγιαλός εἰσι καὶ μικρὸν ὕστερον ἀναχυθείσης πελάγη βαθύτατα οὐ βραχείαις ὁλκάσιν ἀλλὰ μυριοφόροις ναυσὶν ἐμπλεόμενα·
κινδυνεύοντα δʼ αὐτὸν ἐν τῇ παρατάξει σὺν ὅλῳ τῷ δεξιῷ κέρατι ῥύεται περιελθὼν Ἀντίπατρος παρὰ τὸν αἰγιαλὸν τοῦ ποταμοῦ·
ἕνεκα τοῦ τὴν κώμην … … κεισθαι … … πρόσφορον ἡμῖν περιγίνεσθαι, τὸν δὲ αἰγιαλὸν ἐξ οὗ ὑδρεύονται ἀπέχειν … σχοινον, κατὰ δὲ καιρούς τινας τῶν ὑδάτων εἰς τὴν
προσφέρομεν, κύριε, χρῄζουσαν τῆς σῆς ἐκδικίας ἥτις ἔχει τὸν τρόπον τοῦτον· ἔστιν παρʼ ἡμῖν αἰγιαλὸς ἀναγραφόμενος περὶ τὴν ἡμετέραν κώμην, ὢν ἐν πλείσταις ἀρούραις· καὶ ὁπόταν ἡ τοιαύτη γῆ
τὴν προκιμένην κώμην πρὸς μόνον τὸ ἐνεστὸς β ἔτος ὧν γείτονες νότου χέρσος βορρᾶ αἰγιαλὸς ἐφυδωρ, ἀπηλιώτου αἰγιαλοῦ ἐδάφη, λιβὸς αἰγιαλοῦ ἐδάφη, ἐκφορίου κατʼ ἄρουραν πυροῦ ἀρταβῶν δύο ὧν
The Greek word ἵστημι (*histēmi*) means to make to stand or to set up, and can also refer to standing or being placed. It is used in various contexts, including appointing, establishing, and standing firm. The New Testament employs this term in verses like Mark 7:9 and Acts 1:23. There is some variation in its forms, with less frequent alternatives like ἱστάω and ἱστάνω noted in the lexicons.
ἵστημι, and in late writers, also ἱστάνω (Veitch, s.v.; Bl., § 23, 2; M, Pr., 55),
[in LXX chiefly for עמד, קוּם, also for נצב ni., hi., יצב hith., etc.].
Trans, in pres., impf., fut. and 1 aor. act. and in the tenses of the pass.
ἵστημι, more rarely ἱστάω ([({ν. Hdt. down; cf. Veitch s. v.)] ἱστῶμεν, Ro. iii. 31 RG) and ἱστάνω ([(late; cf. Veitch s. v.)] ἱστάνομεν, Ro. iii. 31 LT Tr WH), [ef. B. 44 (38) sq.; W. § 14, 1f.; 87 (83); WH. App. p. 168; Veitch p. 337 sq. |; fut. στήσω; 1 aor. ἔστησα; 2 aor. ἔστην; impv. στῆθι, inf. στῆναι, ptep. στάς ; pf. ἔστηκα [with pres. force; W. 274 (257)], inf. ἑστάναι [15 }2 5 νες G Tr -avae in Acts xii. 14] (nowhere ἑστηκέναι), ptep. mase. ἑστηκώς with neut. ἑστηκός, and in the shorter form ἑστώς, ἑστῶσα (Jn. viii. 9), with neut. ἑστώς and (LT Tr WH in Mt. xxiv. 15 [here R
ἵστημι (histēmi) — to stand.
ἵστημι
(compare ἱστάω, ἱστάνω),
I. causal, make to stand, imperative ἵστη [Refs 8th c.BC+]imperfect ἵστην, Epic dialect ἵστασκε [Refs 8th c.BC+]; 3rd.pers. plural ἵσταν [Refs 5th c.BC+]future στήσω, Doric dialect στᾱσῶ [Refs 3rd c.BC+]: aorist 1 ἔστησα, Epic dialect 3rd.pers. plural ἔστᾰσαν for ἔστησαν uncertain in [Refs 8th c.BC+]: aorist 1 middle ἐστησάμην (never intransitive)[Refs 4th c.BC+]: perfect ἕστᾰκα [LXX+5th c.BC+]; also ἕστηκα (see. below) in transitive sense, (δι-) [LXX+4th c.BC+] [same place]; ἑστακεῖα transitive in [Refs]
II. intransitive, stand,
II.1. active, aorist 2 ἔστην, Epic dialect στάσκον [Refs 8th c.BC+]; 3rd.pers. plural ἔστησαν, more frequently in [Refs 8th c.BC+]; imperative στῆθι, Doric dialect στᾶθι [Refs…
ἵστημι
histemi
a prolonged form of a primary stao stah'-o (of the same meaning, and
used for it in certain tenses); to stand (transitively or
intransitively), used in various applications (literally or
figuratively):--abide, appoint, bring, continue, covenant, establish,
hold up, lay, present, set (up), stanch, stand (by, forth, still, up).
Compare 5087.
see GREEK for 5087
ἵστημι
v.
I cause to stand, stand
ἵστημι histēmi 154x
pluperfect, ἑστάμην, also formed as στήκω 10x, trans. to make to stand, set, place, Mt. 4:5; to set forth, appoint, Acts 1:23; to fix, appoint, Acts 17:31; to establish, confirm, Rom. 10:3; Heb. 10:9; to set down, impute, Acts 7:60; to weigh out, pay, Mt. 26:15; intrans. to stand, Mt. 12:46; to stand fast, be firm, be permanent, endure, Mt. 12:25; Read the full entry →
ἵστημι for σίστημι, redupl. from ΣΤΑ Causal Tenses, to make to stand, Lat. sisto,
intr. to stand, Lat. sto,
Causal, to make to stand, set, Hom., etc.:— to set men in array, post them, Il., Xen.
to make to stand, stop, stay, check, Hom., etc.; στῆσαι τὴν φάλαγγα to halt it, Xen.; στ. τὰ ὄμματα to fix them, of a dying man, Plat.; ἵ. τὸ πρόσωπον, Lat. componere vultum, Xen.
to set up, ἱστ. ἱστόν to set up the loom, or to raise the mast, Hom.; to raise buildings, statues, trophies, etc., Hdt., attic; ἱστάναι τινὰ χαλκοῦν to set him up in brass, raise a brasen statue to him, Dem.
to raise, rouse, stir up, Hom., etc.; φυλόπιδα στήσειν to stir up strife, Od.; in aor1 mid., στήσασθαι μάχην id. Od.
Verb-LAI-3S — Verb · pluperfect · active · indicative · third person · singularpluperfect active indicative — the action of the clause.
V-LAI-3S Part of Speech: Verb Tense: pLuperfect Voice: Active Mood: Indicative Person: third Number: Singular
155 occurrences in the New Testament, rendered 54 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 153 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 345 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.
πολλαὶ δὲ καρτερίας καὶ σωφροσύνης ἐρασθεῖσαι ψυχαὶ καὶ ἐρημωθεῖσαι παθῶν ὅμως κράτος ὑπέμειναν θεοῦ καὶ τροπὴν τὴν πρὸς τὸ χεῖρον ἐδέξαντο, διασυνιστάντος αὑτόν τε καὶ τὴν γένεσιν τοῦ δεσπότου, ἑαυτὸν μέν, ὅτι ἀκλινὴς ἕστηκεν ἀεί, τὴν δὲ γένεσιν,…
εἶτα πρὶν στῆναι τὸν βωμὸν οἰωνῶν ἐφιπταμένων ἐπιθυμίᾳ τοῦ αἵματος φωνὴ θεία παρῆν ἀποσημαίνουσα πονηροὺς αὐτοῦ τοῖς ἐγγόνοις γείτονας ἐπὶ ἔτη τετρακόσια γενησομένους κατὰ τὴν Αἴγυπτον·
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἀρχιπροφήτης ἀπέστειλά σοι. αἱ μὲν οὖν προσήκουσαι αὐτῷ τάξεις φυλαχθήτωσαν ὥσπερ οἱ πρὸ ἐμοῦ ἔστησαν κατὰ τὸ ἐξ ἀρχῆς ἔθος. πρὸς δὲ τοὺς κακῶς ὑπεσχημένους ἀναλημφθήτωσαν αἱ δοθεῖσαι ὑπʼ
κράτιστον ἡγεμόνα τὸν στρατηγὸν … … τα εἶναι ἄχρηστα καὶ δηλῶσαι το … γὰρ σταθήσεται … … γεναμένῳ διαλογισμῷ τὸν στρατηγήσαντα Πτο … … … κέναι καὶ δεδηλωκέναι τίνα
σέ, ἐγώ τε καταδεής εἰμι καθὼς ἐκ τῆς ὄψεως ὁρᾷς, οὐ δύναμαι … … στηναι τηλικαύτης τῆς … … … … … ακαιαφ … … … … επις