Matthew 13:39 — Word Study
N1904ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια τοῦ αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
BSA<the>ho andde the enemyechthros [the devil, Satan] whichho having sownspeirō▸ themautos iseimi▸ theho devil;diabolos [the deceiver, adversary] <the>ho andde the harvesttherismos [the time of reaping, gathering] [the] consummationsunteleia [consummation, completion] of theho ageaiōn [a long period of time, eternity] is;eimi▸ <the>ho andde the harvesterstheristēs [reapers, gatherers] angelsangelos [messengers of God, heavenly beings] are.eimi▸
| Greek | English | Parsing |
|---|---|---|
| ὁ | <the> | Article, nominative, singular |
| δὲ | and | Conjunction |
| ἐχθρὸς | the enemy | Adjective, nominative, singular |
| ὁ | which | Article, nominative, singular |
| σπείρας | having sown | Verb, aorist, active |
| αὐτά | them | Personal pronoun, accusative, plural |
| ἐστιν | is | Verb, present, active |
| ὁ | the | Article, nominative, singular |
| διάβολος· | devil; | Adjective, nominative, singular |
| ὁ | <the> | Article, nominative, singular |
| δὲ | and | Conjunction |
| θερισμὸς | the harvest | Noun, nominative, singular |
| συντέλεια | [the] consummation | Noun, nominative, singular |
| τοῦ | of the | Article, genitive, singular |
| αἰῶνός | age | Noun, genitive, singular |
| ἐστιν· | is; | Verb, present, active |
| οἱ | <the> | Article, nominative, plural |
| δὲ | and | Conjunction |
| θερισταὶ | the harvesters | Noun, nominative, plural |
| ἄγγελοί | angels | Noun, nominative, plural |
| εἰσιν. | are. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. |
| KJV | The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. |
| ASV | and the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels. |
| YLT | and the enemy who sowed them is the devil, and the harvest is a full end of the age, and the reapers are messengers. |
| WEB | The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. |
| BBE | And he who put them in the earth is Satan; and the getting in of the grain is the end of the world; and those who get it in are the angels. |
Where they part company is ἐχθρὸς — see How Translations Differ.
The sentence has a main clause with two subordinate phrases that clarify the roles of the enemy and the harvesters.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbσπείρω
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 13:39
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 Weeds Explainedgenerated
Matthew 13:39 is part of Jesus' explanation of the parable of the weeds, where He clarifies the roles of the enemy, the harvest, and the harvesters. The enemy is identified as the devil, who sows the weeds among the wheat, representing the sons of the evil one. The harvest signifies the end of the age, a time of reaping the results of one's actions, and the angels are designated as the harvesters who will separate the righteous from the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 13:25–28 | But while everyone was asleep, his enemy came and sowed weeds among the wheat, and slipped away. |
| 2 | 2 Corinthians 2:17 | For we are not like so many others, who peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as men sent from God. |
| 3 | 2 Corinthians 11:3–13 | I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ. |
| 4 | Ephesians 2:2 | in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. |
| 5 | Ephesians 6:11–12 | Put on the full armor of God, so that you can make your stand against the devil’s schemes. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ἐχθρὸς, echthrosgenerated
The word ἐχθρὸς (*echthros*) means 'enemy' and describes someone who is hostile or opposed, particularly in a spiritual context. It is used to denote an adversary, often in relation to God and His people, as seen in Romans 11:28.
This term comes from the root ἔχθος (hatred) and reflects both an active hostility and a state of enmity. In this verse, it specifically identifies the devil as the one who opposes God's kingdom by sowing discord.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which states that the enemy who sows them is the devil. The KJV and ASV also use the phrase 'the enemy that sowed them is the devil,' maintaining the same meaning.
However, the BBE uses 'he who put them in the earth is Satan,' which emphasizes the personal identity of the enemy. Additionally, the YLT refers to the enemy as 'the enemy who sowed them is the devil,' while also noting the harvest as 'a full end of the age.'
Sentence Structuregenerated
The main verb in this verse is ἐστιν, is, which connects the subject and predicate. The structure includes clauses that describe the enemy, the harvest, and the role of the angels.
The sentence is formed with a series of noun phrases and clauses that elaborate on the subject, including the enemy, the harvest, and the harvesters, creating a complex but clear description of the parable's meaning.
Septuagint Backgroundgenerated
ἐχθρὸς is used in the Septuagint to translate the Hebrew word for enemy, אָיַב (H341), which means to be hostile. This connection emphasizes the adversarial role of the devil in both the Old and New Testaments.
The term θερισμὸς (harvest) corresponds to the Hebrew קָצִיר (H7105), indicating the act of gathering crops, which carries both agricultural and spiritual implications in the biblical narrative.
In plain words — the whole versegenerated
Matthew 13:39 tells us that the enemy who sows the weeds is the devil. The harvest represents the end of the age, and the angels are the ones who gather the harvest. This verse highlights the ongoing spiritual battle and the final judgment.
Frequently Asked Questionsgenerated
The enemy is identified as the devil, who sows weeds among the good seed, representing those who oppose God.
The harvest symbolizes the end of the age, a time when God will gather His people and judge the wicked.
The harvesters are the angels, who will separate the righteous from the wicked at the end of the age.
This verse illustrates the reality of spiritual warfare, where the devil actively opposes God's work, and emphasizes the importance of discernment in recognizing good and evil.
Reflection Questionsgenerated
- In what ways do I see the enemy at work in my life or community?
- How can I better understand the concept of spiritual warfare as described in this verse?
- What does it mean to me that angels will be involved in the harvest at the end of the age?
- How can I prepare for the 'harvest' in my own life, ensuring I am among the righteous?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, emphasizing the identity of the enemy as the Devil who sows tares among the wheat.
For all weeds among corn are called tares. It follows, The enemy who sowed this is the Devil.Early Church Fathers on Matthew 13 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Matthew 13:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe enemy that sowed them is the devil,.... He that is designed by the enemy, who sowed the tares in the field among the wheat, is no other than the devil; the enemy of Christ, of mankind in general,
Read John Gill on Matthew 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. See the comments at 13:24-30.
Read Robert Jamieson on Matthew 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 37-39. The design that Christ had in this parable was to show them, that though he laid a good foundation of a church in the world, calling some home to himself; and making them partakers of his effectual grace, laying the foundation of his gospel church in such as took his yoke upon them; yet in process of time, while those that should succeed him in his ministry slept, (not being so diligent and watchful as they ought to be), the devil (who is full of envy and malice to men’ s souls, and is continually going about seeking whom he may devour) would sow erroneous opinions, and find a party, even in the bosom of his church, who would hearken to him, and through their lusts comply with…
Read Matthew Poole on Matthew 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Ver. 39. The enemy that sowed them, &c.] As Esther said, "The adversary and enemy is this wicked Haman," so Satan. Why then have men so much to do with him? The Jews, as often as they hear mention of Haman in their synagogues, they do with their fists and hammers beat upon the benches and boards, as if they did knock upon Haman’ s head. We have those also that can bid defiance to the devil, spit at his name, curse him, haply; but in the meantime listen to his illusions, entertain him into their hearts by obeying his lusts. These are singularly foolish. For it is as if one should…
Read John Trapp on Matthew 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(39) The enemy that sowed them is the devil.—Here, as in the parable of the Sower, there is the most distinct recognition of a personal power of evil, the enemy of God thwarting His work. It will be noticed that our Lord, as if training His disciples gradually in the art of the interpreter, gives rather the heads of an explanation of the parable than one that enters fully into details; and it is therefore open to us, as it was to them, to pause and ask what was taught by that which seems almost the most striking and most important part of the parable. Who were the servants? What was meant by their question, and the answer of the householder? The answers under these heads supply, it will be…
Read Charles John Ellicott on Matthew 13 →CambridgeThe Cambridge Bible for Schools and Colleges36–43. Explanation of the Parable of the Tares, in St Matthew only 39. the end of the world] Literally, the completion of this æon, “the point where one æon ends and another begins.” The expression is found also in Matthew 13:40; Matthew 13:49 of this chapter, and in ch. Matthew 24:3, Matthew 28:20, and in Hebrews 9:26, “the completion of the æons,” not elsewhere in N. T.
Read Cambridge 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
and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.
The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels.
and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.
and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels.
Tyndale line
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
and the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels.
and the enemy that sowed them is the devil: and the harvest is the end of the world; and the reapers are angels.
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
And the enemie that soweth them, is the deuill, and the haruest is the end of the worlde, and the reapers be the Angels.
Strictly literal
and the enemy who has sowed it is the devil; and the harvest is [the] completion of [the] age, and the harvestmen are angels.
and the enemy who sowed them is the devil, and the harvest is a full end of the age, and the reapers are messengers.
and the enemy who sowed them is the Devil, and the harvest is [the] full end of the age, and the reapers are messengers.
and the enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels.
From the Latin
And the enemy that sowed them, is the devil. But the harvest is the end of the world. And the reapers are the angels.
Simplified
The enemy that sowed the weed seeds is the devil. The harvest is the end of the world. The reapers are angels.
And he who put them in the earth is Satan; and the getting in of the grain is the end of the world; and those who get it in are the angels.
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.
Inimicus autem, qui seminavit ea, est diabolus. Messis vero, consummatio sæculi est. Messores autem, angeli sunt.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܥܠܕܒܒܐ ܕܝܢ ܕܙܪܥ ܐܢܘܢ ܐܝܬܘܗܝ ܣܛܢܐ ܚܨܕܐ ܕܝܢ ܐܝܬܘܗܝ ܫܘܠܡܗ ܕܥܠܡܐ ܚܨܘܕܐ ܕܝܢ ܡܠܐܟܐ
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.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια — αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
The standard critical text of the New Testament.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια — αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
The previous edition, still widely cited.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια — αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
The Society of Biblical Literature edition, freely licensed.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια — αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
The edition that turned scholarship toward the earliest manuscripts.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια — αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
An independent critical text built from the oldest witnesses then known.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια — αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
A recent critical edition following documentary evidence closely.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια τοῦ αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
The reading of the majority of surviving manuscripts.
ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια τοῦ αἰῶνός ἐστιν· οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
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 |
|---|---|---|
| τοῦ of 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 13:39
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἐχθρός (i.e., *echthros*) means hated or hostile and can refer to an enemy. It is derived from ἔχθος (hatred) and is used in both passive and active senses, describing someone who is hated or who actively hates. In the New Testament, it appears in contexts discussing enmity, particularly against God or others, such as in Romans 5:10 and Matthew 5:43. Thayer notes some debate on its passive versus active use in certain verses.
ἐχθρός, -ά, -όν
(< ἔχθος, hatred), [in LXX chiefly for אוׄיֵב, also for צַר, etc.;]
hated, hateful (Hom.): opp. to ἀγαπητός, Ro 11:28.
Actively, hating, hostile: Ro 5:10, I Co 15:25, II Th 3:15; c. gen. pers. (cl.), Ja 4:4; τ. διανοίᾳ, Col 1:21; ἐ. ἄνθρωπος, Mt 13:28; as subst., ὁ ἐ., an enemy, I Co 15:26; the devil, Mt 13:39, Lk 10:19; c. gen. pers., Mt 22:44
ἐχθρός, -a, -όν, (ἔχθος hatred) ; Sept. numberless times for 2y8, also for \¥, several times for δὰ) and NIWN, a hater ; 1. passively, hated, odious, hateful (in Hom. only in this sense): Ro. xi. 28 (opp. to ἀγαπητός). 2. actively, hostile, hating and opposing another: 1 Co. xv. 25; 2 Th. iii. 15; w. gen. of the pers. hated or opposed, Jas. iv. 4 Lechm.; Gal. iv. 16, ef. Meyer or Wieseler on the latter pass. used of men as at enmity with God by their sin: Ro. νυ. 10 (ef. Ro. viii. 7; Col. i. 21; Jas. iv. 4) [but many take ἐχθρ. here (as in xi. 28, see 1 above) passively; cf. Meyer]; τῇ διανοίᾳ, opposing (God) in the mind, Col. i. 21; ἐχθρὸς ἄνθρωπος, a man that is hostile, a certain enemy, Mt. xiii. 28; ὁ ἐχθρός, the hostile one (well known to you), i. e. κατ᾽ ἐξοχήν the devil, the most bitter enemy of the divine government: Lk. x. 19, ef. Mt. xiii. 39 (and eccl. writ.). ὁ ἐχθρός (and…
Read the full entry →ἐχθρός. The Commagene rescript of Antiochus I. ἐπ45---παρανόpor δὲ γνώμηι κατὰ δαιμόνων τιμῆς καὶ χωρὶς ἡμετέρας ἀρᾶς παρὰ θεῶν ἐχθρὰ πάντα (OG/S 383757—mid. i/B.c.). On the forms ἐκθρός, which occurs several times in Cod. Bezae, and éxx@pds, see Cronert Mem. Herc. p. 89. MGr ἐχτρός, ὀχτρός.
ἐχθρός (echthros) — enemy.
ἐχθρός, ά, όν,
(ἔχθος) hated, hateful, of persons and things, frequently from [Refs 8th c.BC+]; ἐ. γάρ μοι κεῖνος ὁμῶς Ἀΐδαο πύλῃσι [Refs 8th c.BC+]; ἐχθρὸν δέ μοί ἐστιν c.infinitive, 'tis hateful to me to.., [Refs 8th c.BC+]; compare θεοισεχθρός.
II. active, hating, hostile, first in [Refs 8th c.BC+] averse from insolence, [Refs 5th c.BC+]
III. as substantive, ἐχθρός, ὁ, enemy, where the active and passive senses frequently coincide, [Refs 8th c.BC+] is one who has been φίλος, but is alienated; πολέμιος one who is at war; δυσμενής one who has long been alienated and refuses to be reconciled.
IV. regular comparative ἐχθρότερος [Refs 4th c.BC+]; superlative -ότατος [Refs 5th c.BC+]
ἐχθρός
echthros
from a primary echtho (to hate); hateful (passively, odious, or
actively, hostile); usually as a noun, an adversary (especially
Satan):--enemy, foe.
ἐχθρός, ά, όν
Adj
hated, hostile, an enemy
ἐχθρός echthros 32x
hated, under disfavor, Rom. 11:28; inimical, hostile, Mt. 13:28; Col. 1:21; as a subst., an enemy, adversary, Mt. 5:43, 44; 10:36; Lk. 27:35
ἐχθρός ἐχθρός, ή, όν ἔχθος hated, hateful, Hom., etc.; ἐχθρόν μοί ἐστιν, c. inf., 'tis hateful to me to . . , Il.
act. hostile, at enmity with, τινι Thuc., etc.
as Subst., ἐχθρός, ὁ, one's enemy, Hes., etc.; ὁ Διὸς ἐχθρός Aesch.; οἱ ἐμοὶ ἐχθροί Thuc.
the regul. comp. and Sup. ἐχθρότερος, -τατος are rare: the irreg. ἐχθίων, ἔχθιστος being more used.
adv. ἐχθρῶς, Plat., etc.; comp. ἐχθροτέρως, Dem.
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
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
32 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 32 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 167 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.
οὐ κυρίως δὲ οὗτοι βοηθοὶ ἀλλὰ καταχρηστικῶς λέγονται, εὑρίσκονταί γέ τοι πρὸς ἀλήθειαν καὶ πολέμιοι, ὥσπερ καὶ τῶν πόλεων ἔστιν ὅτε οἱ σύμμαχοι προδόται καὶ αὐτόμολοι καὶ ἐν ταῖς φιλίαις οἱ κόλακες ἀντὶ ἑταίρων ἐχθροί.
ἐχορήγησε δὲ οὗτος ὁ Μελχισεδὲκ τῷ Ἁβράμου στρατῷ ξένια καὶ πολλὴν ἀφθονίαν τῶν ἐπιτηδείων παρέσχε καὶ παρὰ τὴν εὐωχίαν αὐτόν τε ἐπαινεῖν ἤρξατο καὶ τὸν θεὸν εὐλογεῖν ὑποχειρίους αὐτῷ ποιήσαντα τοὺς ἐχθρούς.
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.
ἀπεδείκνυέν τε ἑαυτὸν εἶναι ἀπὸ κώμης Ψώφθεως τοῦ Μεμφίτου· ὑπὸ δέ τινων ἐχθρῶν κατὰ συνοχὴν γενόμενος ἠνηγκάσθη χειρογραφῆσαι κατασπεῖραι περὶ κώμην Φιλαδέλφειαν ἀπὸ τῆς Λιβίας προσόδου ἀρούρας
ἀγνοεῖν ἐπὶ τοῦ π … υπονοοῦμεν Ἀπολλ … καὶ Μύσθην Ἰσίωνος … ὄντας ἐχθροὺς … καὶ ἀτάκτους τω … εἰκὰς τοῦ ἐνεστῶτος μηνὸς … αὐτοὺς σὺν ἑτέροις ἐν
στρατηγῷ, λέγοντες ἀφανὴν ἐμὲ εἶναι καὶ προσεφώνησαν οὕτως καὶ ἐκ τούτου ὁ προφήτης ἐστὶν ἐχθρός μου καὶ τοῦ πατρὸς τὸ ἐνποιήσας μήνυσέν με ὡς ἐγκαταλελοιπέναι τὸ ἱερὸν καὶ τὰς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word σπείρω (*speirō*) means 'to sow' and is used in various contexts, including agricultural and metaphorical senses. It can refer to sowing seed, begetting offspring, or scattering in a broader sense. The New Testament employs this term in passages like Matthew 6:26 and 13:3-4, often in parables about sowing seeds of faith or instruction.
* σπείρω
[in LXX chiefly for זרע ;]
to sow (seed): absol., Mt 6:26 13:3, 4, 18 25:24, 26, Mk 4:3, 4, Lk 8:5 12:24, Jo 4:36, II Co 9:10; c. acc. rei, Mt 13:24, 27, 37, 39, Mk 4:32, Lk 8:5, I Co 15:36, 37; seq. εἰς, Mt 13:22, Mk 4:18; ἐν, Mt 13:24, 31; ἐπί, c. gen., Read the full entry →
σπείρω ; [impf. 2 pers. sing. ἔσπειρες, Mt. xiii. 27 Tr]; 1 aor. ἔσπειρα; Pass., pres. σπείρομαι; pf. pass. ptep. éorappévos; 2 aor. ἐσπάρην ; [derived fr. the quick, jerky, motion of the hand; cf. our spurn (of the foot); Curtius § 389]; fr. Hesiod down; Sept. for p11; to sow, scatter seed; a. prop.: absol., Mt. vi. 26; xiii. 3 sq. 18sq.; Mk. iv. 3sq. 14; Lk. viii. 5; xii. 24; [Jn. v. 36 sq. (see in b.)]; 2Co.ix.10; with an ace. of the thing, as σπέρμα, ζιζάνια, κόκκον, [ef. B. §131, 5]: Mt. xiii. 24 sq. [but in 25 L T Tr WH have ἐπισπ.], 27, 37,39; Mk. iv. 32; Lk. viii.5; 1 Co.xv. 36sq.; with specifications of place: εἰς τὰς ἀκάνθας, Mt. xiii. 22; Mk. iv. 18; ἐν τῷ ἀγρῷ, Mt. xiii. 24, [31]; ἐπὶ τῆς γῆς, MK. iv. 31; ἐπί ν΄. an ace. of place, Mt. xiii. 20, 23; Mk. iv. 16, 20; mapa τὴν ὁδόν, Mt. xiii. 19. absol., Mt. xxv. 24,26; Lk. xix. 21 sq.; Jn. ἵν. 31; 2Co. ix. 6; τί, Gal. vi. 7…
Read the full entry →σπείρω, “ρον ἦ: cf. P Hamb I. 247 (B.c. 222) ἐσπαρκέναι ἐν τῶι ἰδίωι [κλήρωι, P Oxy II. 277° (B.C. 19) ὥστε σπεῖραι εἰς τὸ δωδέκατον ἔτος πυρῶι, ὁ. 2801" (A.D. 88-0) σπεῖραι καὶ ξυλαμῆσαι (“‘reap”), BGU I. 1017 (A.D. 114-5) σπείρειν καὶ καρπίζεσθαι kal ἀποφέρειν εἰς τὸ ἴδιον, P Ry! II. 2439 (ii/A.D.) ἐλπίζοντες σὺν θεῷ τὸ πεδείον σπαρῆναι, P Fay 339 (ii/A.D.) ἐσπίαρμένου) ἐδ(άφους), P Flor I. 2115 (A.D. 239) εἰς THY ἐν TupH σπειρομέν[η]ν γῆν, and the late 76. 13127 (vi/vii A.D.) καθ᾽ ἐνιαυτὸν σπείρω τὴν οὐσίαν pov.
σπείρω (speirō) — to sow.
σπείρω,
Aeolic dialect σπέρρω[Refs]: Ionic dialect imperfect σπείρεσκον [Refs 5th c.BC+]: future σπερῶ [Refs 5th c.BC+]; Aeolic dialect σπέρσω [Refs 5th c.BC+]: aorist ἔσπειρα [Refs 5th c.BC+]: perfect ἔσπαρκα [Refs 2nd c.AD+]:—middle, aorist infinitive σπείρασθαι [Refs 3rd c.BC+]; aorist 2 σπαρέσθαι uncertain reading in [Refs 2nd c.AD+]:—passive, future σπᾰρήσομαι [LXX+1st c.BC+]aorist ἐσπάρην [ᾰ] [Refs 5th c.BC+]: perfect ἔσπαρμαι [Refs 5th c.BC+]:— sow,
I. sow seed, with accusative, [κέγχρους] [Refs 8th c.BC+]; of Cadmus, σ. γηγενῆ στάχυν [Refs] (so in middle, σπείρασθαι ὀδόντας [Refs 3rd c.BC+]: absolutely, sow, [Refs 8th c.BC+]; opposed to θερίζω, [Refs 5th c.BC+]; καρπὸν ὧν ἔσπειρε θερίζειν [Refs 5th c.BC+]; σ. κατὰ πετρῶν, i.e. εἰς…
σπείρω
speiro
probably strengthened from 4685 (through the idea of extending); to
scatter, i.e. sow (literally or figuratively):--sow(- er), receive
seed.
see GREEK for 4685
σπείρω
v.
I sow, spread, scatter
σπείρω speirō 52x
to sow seed, Mt. 6:26; 13:3, 4, 18, 24, 25, 27, 37, 3
σπείρω to sow:
to sow seed, Hes., attic
to sow children, to engender, beget them, Soph.:—Pass. to be born, id. Soph., Eur.
to scatter like seed, strew, throw about, χρυσὸν καὶ ἄργυρον Hdt.; δρόσον Eur.:—to spread abroad, as Virgil spargere voces, Soph.:—Pass. to be scattered, dispersed, Eur., Thuc.
to sow a field, Hes., Hdt., etc.: Pass., ἡ σπειρομένη Αἴγυπτος the arable part of Egypt, Hdt.
proverb., πόντον σπείρειν, of lost labour, Theogn.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
52 occurrences in the New Testament, rendered 16 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 53 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 46 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.
τὴν οὖν ἐπίγειον ἀρετὴν σπείρει καὶ φυτεύει τῷ θνητῷ γένει ὁ θεὸς μίμημα καὶ ἀπεικόνισμα οὖσαν τῆς οὐρανίου·
εἶναι δὲ καθαρὰ τὰ σπέρματα καὶ ἀνεπίμικτα, καὶ μὴ σύνδυο καὶ τρία σπείρειν·
ἐξῆλθεν ὁ σπείρων καὶ ἔβαλεν εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα εἰς τὴν γῆν ξηρὰ καὶ γυμνὰ διαλύεται: εἶτ̓ ἐκ τῆς διαλύσεως ἡ μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν.
, ἧς παράσημος ἶβις, διὰ ἐπίπλου Σέκτος Ἀτίνιος κεντυρίας Ἀρίου λεγιῶνος δευτέρας καὶ εἰκοστῆς σπείρας δευτέρας Ἀκουσιλάῳ σιτολόγῳ δημοσίῳ Λυσιμαχίδων β τῷ παρὰ Λουκίου Μαρίου ἀπελευθέρου … του Σεβαστοῦ
Ἑρμῆι Διδύμου. παρὰ Πολέμωνος τοῦ Εὑρήμωνος Πέρσου τῆς ἐπιγονῆς. βούλομαι μισθώσασθαι παρά σου τὸν ἐσπαρμένον ὑπό σου ἐν τῶι ἐνεστῶτι δευτέρωι ἔτει Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ ἐν
δύο ἀνυπολόγων καὶ ἀκινδύνων. καὶ ἐπιτελέσω τὰ κατʼ ἔτος τοῦ κλήρου γεωργικὰ ἔργα πάντα σπείρων κατʼ ἔτος οἷς ἐὰν αἱρῶμαι πλὴν κνήκου. τὰ δὲ κατʼ ἔτος ἐκφόρια ἀποδώσω ἐν
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-APN — Personal pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
P-APN Part of Speech: Personal pronoun Case: Accusative Number: Plural Gender: Neuter
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
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διάβολος is derived from διαβάλλω, meaning slanderous or accusing falsely. It refers to a slanderer or the Devil, particularly in the New Testament, where it is used to denote Satan as the accuser of humanity. Key verses include Matthew 4:1 and 1 Timothy 3:11. The lexicons consistently identify it with the concept of false accusation and malevolence.
διάβολος, -ov, (διαβάλλω, q. ν.); prone to slander, slanderous, accusing falsely, (Arstph., Andoc., Plut., al.): 1 Tim. iii. 11; 2 Tim. iii. 3; Tit. ii. 3; as subst. ὁ διάβολος, a calumniator, false accuser, slanderer, [see κατηγορέω. fin.], (Xen. Ages. 11, 5; [Aristot., al.]): Sept. Esth. vii. 4; viii. 1. In the Bible and in eccl. writ. ὁ διάβολος [also διάβ. without the art.; cf. W. 124 (118); B. 89 (78)] is applied κατ᾽ ἐξοχήν to the one called in Hebr. jOwn, ὁ σατανᾶς (q. v.), viz. Satan, the prince of demons, the author of evil, persecuting good men (Jobi.; Zech. iii. 1 sqq., cf. Rev. xii. 10), estranging mankind from God and enticing them to sin, and afflicting them with diseases by means of demons who take possession of their bodies at his bidding; the malignant enemy of God and the Messiah: Mt. iv. 1, 5, [8, 11]; xiii. 39; xxv. 41; Lk. iv. 2, [3, 5 RL, 6, 13]; viii. 12; Jn.…
Read the full entry →διάβολος (diabolos) — devilish/the Devil.
διάβολ-ος, ον,
slanderous, backbiting, γραῦς [Refs 4th c.BC+]: superlative -ώτατος[Refs 5th c.BC+]; διάβολόν τι, aliquid invidiae, [Refs 5th c.BC+]
II. substantive, slanderer, [Refs 5th c.BC+]; enemy, [LXX]: hence, = Sâtân,[Refs]; the Devil, [NT]
III. adverb -λως injuriously, invidiously, [Refs 5th c.BC+]
διάβολος
diabolos
from 1225; a traducer; specially, Satan (compare 7854):--false
accuser, devil, slanderer.
see GREEK for 1225
see HEBREW for 07854
διάβολος, ον
Adj
slanderous, the Slanderer, the Devil
διάβολος diabolos 37x
slanderer, 1 Tim. 3:11; 2 Tim. 3:3; Tit. 2:3; a treacherous informer, traitor, Jn. 6:70; ὁ διάβολος, the devil
διάβολος διάβολος, ον slanderous, backbiting, Sup.; διαβολώτατος Ar.
as Subst. a slanderer, Arist.: the slanderer, the Devil, NTest.
adv. -λως, injuriously, invidiously, Thuc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
dev'-'-l. See DEMON; SATAN.
Devil
(Gr. diabolos), a slanderer, the arch-enemy of man’s spiritual interest (Job 1:6; Rev. 2:10; Zech. 3:1). He is called also “the accuser of the brethen” (Rev. 12:10).
In Lev. 17:7 the word “devil” is the translation of the Hebrew sair, meaning a “goat” or “satyr” (Isa. 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.
In Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning…
(slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, (Job 1:9,10) and its refutation is placed in the self-sacrifice of those "who loved not their own lives unto death." [SATAN; DEMON]
A fallen angel; and particularly the chief of them, the devil, or Satan. He is the great principle of evil in the world; and it is his grand object to counteract the good that God desires to do. He exerts himself, especially with his angels, to draw away the souls of men from embracing salvation through Jesus Christ.
His name signifies the calumniator, or false accuser; as the Hebrew Satan means the adversary. But the Scriptures give him various other appellations descriptive of his character. He is called, "The prince of this world," Joh 12:31; "The prince of the power of the air," Eph 2:2; "The god of this world," 2Co 4:4; "The dragon, that old serpent, the devil," Re 20:2…
38 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 37 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 15 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ αὐτὸς πανθαμαρτωλὸς ὢν καὶ μήπω φυγὼν τὸν πειρασμόν, ἀλλ̓ ἔτι ὢν ἐν μέσοις τοῖς ὀργάνοις τοῦ διαβόλου σπουδάζω τὴν δικαιοσύνην διώκειν, ὅπως ἰσχύσω κἂν ἐγγὺς αὐτῆς γενέσθαι, φοβούμενος τὴν κρίσιν τὴν μέλλουσαν.
τοῖς οὖν κληθεῖσι πρὸ τούτων τῶν ἡμερῶν ἔθηκεν ὁ κύριος μετάνοιαν: καρδιογνώστης γὰρ ὢν ὁ κύριος καὶ πάντα προγινώσκων ἔγνω τὴν ἀσθένειαν τῶν ἀνθρώπων καὶ τὴν πολυπλοκίαν τοῦ διαβόλου, ὅτι ποιήσει τι κακὸν τοῖς δούλοις τοῦ θεοῦ καὶ πονηρεύσεται εἰς…
ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ: μιμηταὶ δὲ τοῦ κυρίου σπουδάζωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστερηθῇ, τίς ἀθετηθῇ: ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν, ἀλλ̓ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε ἐν Ἰησοῦ Χριστῷ σαρκικῶς καὶ…
οἶδα μὲν ἀεὶ ὅτι διὰ τῶν ἁγίων σου εὐχῶν σωθήσομαι ἀπὸ παντὸς πειρατηρίου τοῦ διαβόλου καὶ ἀπὸ πάσης ἐπιβουλίας ἀνθρώπων, καὶ νῦν παρακαλῶ ὅπως μνημονεύσῃς μου ἐν ταῖς ἁγίαις
θην μάλα εὐχαριστήσας τῷ πανελεήμονι θεῷ ἐ … εργι πάντοτε τὸν διάβολον. τὴν εὐλογίαν, ἣν ἀπέστειλεν ἡ σὴ ἁγιότης διὰ τῶν σῶν παίδων, τὰ τῆς πανηγυρήσεως,
πρεσβείας τῶν ὁσίων ὑμῶν εὐχῶν ὅπως ῥυσθῶ παρὰ τοῦ Κρείττονος … πατ … τοῦ διαβόλου … ε μεῖζον πάντων προσκυνῶ καὶ ἀσπάζομαι ἐκθύμως τὴν ὑμετέραν πατρικὴν διάθεσιν μετὰ τῶν
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
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word θερισμός (therismos) means 'harvest' and is derived from the verb θερίζω (therizo), which means 'to reap.' It encompasses the act of harvesting, the time of harvest, and the crop itself, with figurative uses relating to spiritual themes, such as the gathering of believers or judgment. The New Testament references include John 4:35 and Matthew 9:37.
θερισμός, -οῦ, ὁ, (θερίζω), harvest: i.q.theact of reaping, Jn. iv. 35; fig. of the gathering of men into the kingdom of God, ibid. i. q. the time of reaping, i. 6. fig. the time of final judgment, when the righteous are gathered into the kingdom of God and the wicked are delivered up to destruction, Mt. xiii. 30, 39; Mk. iv. 29. 1. q. the crop to be reaped, i. e. fig. a multitude of men to be taught how to obtain salvation, Mt. ix. 37 sq. ; Lk. x. 2; ἐξηράνθη 6 θερισμός, the crops are ripe for the harvest, i. e. the time is come to destroy the wicked, Rev. xiv. 15. (Sept. for W¥p; rare in Grk. writ., as Xen. oee. 18, 3; Polyb. 5, 95, 5.)
θερισμός Michel οϑ214 (p.c. 217-16) καλῶς καὶ εὐσεβῶς διετέλεσεν θεραπεύουσα τὰς θεάς, OG/S οοὐῦ (the Rosetta stone, B.C. 196) τοὺς ἱερεῖς θεραπεύειν τὰς εἰκόνας τρὶς τῆς ἡμέρας, Syll 583° (i/A.D.) τῶν ἱεροδούλων καὶ τὸν θεὸν θεραπευόντων, and 26. 633! (ii/A.D.) καὶ εὐείλατος γένοι(τ)ο ὁ θεὸς τοῖς θεραπεύουσιν ἁπλῇ τῇ ψυχῇ. In P Tor I. (B.c. 117—6) the verb is used with reference to those who “care for”? dead bodies—ats (sc. θεαῖς) ἀθέμιτά ἐστιν νεκρὰ σώματα, καὶ οἱ ταῦτα θεραπεύοντες, and in P Giss I. 791-9 (c. A.D. 117) of cloaks that had been repaired—rovs φαινο[ύ]λας σου τεθεραπευομένους ἤνεγκεν ἀπ᾽ ᾿Αλεξανδρείας ᾿Απολλώνιος ὁ ἀδελφός σου. See also the early P Magd 15° (B.c. 221) where a barber claims that he has served his patron in an irreproachable manner—rteQepatreukas ἀνεγκλή[τως. For the subst. θεραπευτής, see P Lond 4419 (Β.σ. 161) (=I. p. 34) ὑπὸ τοῦ Σαράπιος θεραπευτῶν, and…
Read the full entry →θερισμός (therismos) — harvest.
θερ-ισμός, ὁ,
mowing, reaping, [Refs 5th c.BC+]
II. reaping-time, harvest, [NT+5th c.BC+]
II.2. harvest, crop, [LXX+NT]
θερισμός
therismos
from 2325; reaping, i.e. the crop:--harvest.
see GREEK for 2325
θερισμός, οῦ, ὁ
n.m.
reaping, harvest
θερισμός therismos 13x
a harvest, the act of gathering in the harvest, reaping, Jn. 4:35; met. the harvest of the Gospel, Mt. 9:37, 38; Lk. 10:2; a crop; met. the crop of vengeance, Rev. 14:15
θερισμός θερισμός, ὁ, θερίζω reaping-time, harvest, NTest.
the harvest, crop, id. NTest.
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
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
13 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 13 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 18 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.
ὁ γοῦν ἱερὸς λόγος τοὺς ὁρῶντας εἰσάγει θερίζοντας καί, τὸ παραδοξότατον, οὐ κριθὰς ἢ πυρούς, ἀλλὰ τὸν θερισμὸν αὐτὸν ἐκθερίζοντας·
α 𐅵, γίνονται πυροῦ ἀρτάβαι β ϛ, λοιπαὶ ἐκ τούτων πυροῦ ἀρτάβαι ζ. μισθῶν θερισμοῦ διὰ Κρονίωνος πυροῦ ἀρτάβαι ε, Ταλάντου πυροῦ ἀρτάβαι α, Καπίτωνος πυροῦ ἀρτάβης 𐅵, Πτολμαίου
r Κάστωρ Ἀπολλωνίωι τῶι ἀδελφῶι χαίρειν. ἅμα τῷ με ἀνελθεῖν με ἀπὸ τοῦ θερισμοῦ προσῆλθον τῶι στρατηγῶι καὶ ὑπέμνησα αὐτὸν περὶ τῆς δεήσεως ἡμῶν καὶ χάρις αὐτῶι. ἐποίησε
εἰς φύλλον ἐργάτῃ α δραχμὴν α ἡμιωβέλιον σοβοῦντι τὰς ἴβεις ἐργάτῃ α δραχμὰς δ θερισμοῦ ἐργάταις ιδ δραχμὰς κ … … … … πο δραγματ γ ἐργάτῃ α δραχμὴν
The Greek word συντέλεια (i.e., *sunteleia*) is derived from συντελέω and primarily means completion or consummation. It encompasses concepts of joint contributions for public service and the end of an era or scheme, as seen in the New Testament. It appears in contexts related to the end of the age and the culmination of events, particularly in Matthew and Hebrews.
συντέλεια, -ας, ἡ
(< συντελέω),
[in LXX chiefly for כָּלָה and (in Da) for קֵץ ;]
in cl., a joint payment or contribution for public service; hence, generally, joint action (Plat.).
συντέλεια, -as, 7, (συντελής), completion, consummation, end, (so in Grk. writ. fr. Polyb. on; Sept. chiefly for 93; for YP. in Dan. xii. 4, 13; in other senses fr. Aeschyl. down): αἰῶνος or τοῦ αἰῶνος, Mt. xiii. 39,40 L T Tr WH, 49; xxiv. 3; xxviii. 20; τοῦ αἰῶνος τούτου, Mt. xiii. 40 RG; τῶν αἰώνων, Heb. ix. 26 (see αἰών, 3 p. 19” bot. (ef. Herm.sim. 9, 12, 3 and Hilgenfeld ad loc.]); καιροῦ and καιρῶν, Dan. ix. 27; xii. 4; τῶν ἡμερῶν, ibid. 13; ἀνθρώπου, of his death, Sir. xi. 27 (25); cf. xxi. 9.
συντέλεια (sunteleia) — consummation.
συντέλεια, ἡ,
(συντελέω [Refs] joint contribution for the public burdens, χρημάτων σ. ποιῆσαι [Refs 4th c.BC+]; εἰς σ. ἄγειν τὰς χορηγίας, i.e. to leave the choregia to be defrayed by subscription, not by a single person, [Refs 4th c.BC+]
2. metaphorically, [Refs 5th c.BC+]; ἡ παρὰ τοῦ διδασκάλου σ., i.e. instruction, [Refs 1st c.AD+]
3. = collatio, (compulsory) provision of recruits, εἰς τὴν τῶν τειρώνων σ. [Refs]; συντελείας βουργαρίων.. ἄνεσιν probably in [Refs 3rd c.AD+]
II. at Athens, a body of citizens who contributed jointly to bear public burdens [Refs 5th c.BC+]; αἱ σ. τῶν τριηράρχων Decrees cited in [Refs 4th c.BC+]
συντέλεια
sunteleia
from 4931; entire completion, i.e. consummation (of a
dispensation):--end.
see GREEK for 4931
συντέλεια, ας, ἡ
n.f.
a completion, consummation, end
συντέλεια συντέλεια, ἡ, συντελέω II a joint payment, joint contribution for public burdens, Dem.; εἰς ς. ἄγειν τὰς χορηγίας, i. e. to leave the choregia to be defrayed by subscription, id. Dem.
at Athens, a partnership for bearing public burdens, Decret. ap. Dem.
generally, a company, of the gods, who separately were called τέλειοι, Aesch.
combination of efforts, the consummation of a scheme, Polyb.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
kon-su-ma'-shun (killayon from kalah): The word, meaning destruction, completion, or failing (Isa 10:23; 28:22; Da 9:27) is translated interchangeably in the King James Version for another Hebrew word referring to a physical disease, and best translated "consumption"; compare Le 26:16; De 28:22. Not used in the Revised Version (British and American). The Hebrew variously but more accurately translated "full end"; compare Da 9:27; Isa 10:23; and "destruction"; compare Isa 10:22; 28:22. There seems therefore to…
6 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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 38 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.
ἐπηρώτων δὲ αὐτὴν περὶ τῶν καιρῶν, εἰ ἤδη συντέλειά ἐστιν.
οὐ δέον ἐπιβαίνουσιν τούτοις καὶ ἀναγκάζουσιν μήτε δεσπότας ὄντας μήτε ἀπογραψαμένους μήτε κατέχοντας τὰς συντελείας πληροῦν, δέον παρʼ ἐκείνων τῶν ἀπογραψαμένων καὶ δεσποτῶν καὶ ταῦτα συνεστηκότων, οἱ δὲ ἐπὶ
τοῦ ἀναβολικοῦ τῆς τρεισκαιδεκάτης ἰνδικτίονος· οὐδένα γὰρ λόγον ἔχων πρὸς αὐτὸν περὶ τῆς αὐτῆς συντελείας αὐτοῦ. Ἡράκλειος συστάτης σεσημείωμαι Χοιὰκ ιδ
υἱὸν Ἀνουθίου ἀπὸ τῆς αὐτῆς Ὀξυρυγχιτῶν πόλεως ὑποβληθέντα βουλευτὴν καὶ ὣς καταφυγόντα εἰς παγανικὰς συντελείας καὶ τοῦτον ἐπιζητούμενον τούτου ἕνεκα παραστήσω, ὁπόταν ἐπιζητῆται εἰ δὲ μὴ, ὑπεύθυνος ἔσομαι 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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
αἰών (aiōn) refers to a period of time, often translated as 'age' or 'eternity.' It can denote a human lifetime, a generation, or an indefinitely long period, and is frequently used in the New Testament to describe both the present age and future ages. The term is also associated with the concept of the universe or the sum of all time periods. Notably, some lexicons suggest a connection to the idea of a Messianic age.
Κόσμος our Translators have rendered ‘ world’ in every instance but one (1 Pet. iii. 3); αἰών often, though by no means invariably so; for (not to speak of εἰς αἰῶνα) see Ephes. ii. 2, 7; Col.i. 26. It may be a question whether we might not have made more use of ‘age’ in our Version: we have employed it but rarely,—only, indeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now: but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, our Translators did not mark the difference between κόσμος (=mundus), the world contemplated under aspects of space, and αἰών (=seculum), the same contemplated under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as…
Read the full entry →αἰών, -ῶνος, ὁ,
[in LXX chiefly for עַד ,עוֹלָם;]
in cl., like Lat. aevum (LS, MM, VGT, s.v.), a space of time, as, a lifetime, generation, period of history, an indefinitely long period; in NT of an indefinitely long period, an age, eternity, usually c. prep. (MM, VGT);
of the past: ἀπ’ αἰ. (cf. Heb. מֵעוֹלָם), Lk 1:70;
αἰών, -dvos, ὁ, (as if αἰὲν ---- poet. for dei —ay, so teaches Aristot. de caelo 1, 11, 9, vol. i. p. 279», 27; [so Proclus lib. iv. in Plat. Timaeo p. 241; et al.]; but more probable is the conjecture [ef. Etym. Magn. 41, 11] that αἰών is so connected with ἄημι to breathe, blow, as to denote properly that which causes life, vital force; cf. Harless on Eph. ii. 3). [But αἰών (ΞΞΞ αἰξών) is now generally connected with αἰεί, ἀεί, Skr. évas (aivas), Lat. aevum, Goth. aivs, Germ. ewig, Eng. aye, ever; cf. Curtius § 585; Fick, Pt. i. p.27; Vaniéek p. 79; Benfey, Wurzellex. i. p. 7 sq.; Schleicher, Compend. ed. 2, p. 400; Pott, Etym. Forsch., ed. 2, ii. 2, p. 442; Ebeling, Lex. Hom. s. v.; L. and S. s. v. det; Cremer, edd. 2, 3,4 (although in ed. 1 he agreed with Prof. Grimm); Pott and Fick, however, connect it with Skr. dyus rather than évas, although both these forms are derived from i to…
Read the full entry →αἰών (aiōn) — an age: age.
αἰών, ῶνος, ὁ,
Ionic dialect and Epic dialect also ἡ, as in [Refs 5th c.BC+ apocopation _accusative_ αἰῶ], like{Ποσειδῶ}, restored by Ahrens (from [Refs 4th c.BC+], compare aevum, see at {αἰεί}):—period of existence (τὸ τέλος τὸ περιέχον τὸν τῆς ἑκάστου ζωῆς χρόνον.. αἰὼν ἑκάστου κέκληται[Refs 4th c.BC+]
I. lifetime, life, ψυχή τε καὶ αἰών[Refs 8th c.BC+]; ἀπ᾽ αἰῶνος νέος ὤλεο [Refs 5th c.BC+]; αἰ. Αἰακιδᾶν, periphrastic for the Aeacidae, [Refs 5th c.BC+]
I.2. age, generation, αἰ. ἐς τρίτον [Refs]; ὁ μέλλων αἰών posterity, [Refs 5th c.BC+]
I.3. one's life, destiny, lot, [Refs 5th c.BC+]
αἰών
aion
from the same as 104; properly, an age; by extension, perpetuity (also
past); by implication, the world; specially (Jewish) a Messianic
period (present or future):--age, course, eternal, (for) ever(-more),
(n-)ever, (beginning of the , while the) world (began, without end).
Compare 5550.
see GREEK for 104
see GREEK for 5550
αἰών, ῶνος, ὁ
n.m.
an age, a cycle of time
αἰών aiōn 122x
pr. a period of time of significant character; life; an era; an age: hence, a state of things marking an age or era; the present order of nature; the natural condition of man, the world; ὁ αἰών, illimitable duration, eternity; as also, οἱ αἰῶνες, ὁ αἰῶν τῶν αἰώνων, οἱ αἰῶνες τῶν αἰώνων; by an Aramaism οἱ αἰῶνες, the material universe, Heb. 1:2
αἰών poet.: apocop. acc. αἰῶ properly αἰϝών, aevum, v. αἰεί） a period of existence:
one's life-time, life, Hom. and attic Poets.
an age, generation, Aesch.; ὁ μέλλων αἰών posterity, Dem.
a long space of time, an age, ἀπ᾽ αἰῶνος of old, for ages, Hes., NTest.; τὸν δι᾽ αἰῶνος χρόνον for ever, Aesch.; ἅπαντα τὸν αἰ. Lycurg.
a definite space of time, an era, epoch, age, period, ὁ αἰὼν οὗτος this present world, opp. to ὁ μέλλων, NTest.:—hence its usage in pl., εἰς τοὺς αἰῶνας for ever, id. NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
aj: A period of time or a dispensation. In the above sense the word occurs only once in the King James Version, in the sing, as the translation of dor, which means, properly, a "revolution" or "round of time," "a period," "an age" or "generation of man's life"; almost invariable translated "generation," "generations" (Job 8:8), "Inquire, I pray thee, of the former age"); we have the plural as the translation of aion, properly "duration," "the course or flow of time," "an age or period of the world," "the world" (Eph 2:7, "in the ages to come"; Col 1:26, "the mystery which hath been hid from ages and from generations," the English Revised Version, "from all ages," etc., the American Revised Version, margin, of geneai…
Age
Used to denote the period of a man’s life (Gen. 47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a generation of the human race (Job 8:8), and an indefinite period (Eph. 2:7; 3:5, 21; Col. 1:26). Respect to be shown to the aged (Lev. 19:32). It is a blessing to communities when they have old men among them (Isa. 65:20; Zech. 8:4). The aged supposed to excel in understanding (
128 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 124 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 201 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.
ὁ γὰρ αἰὼν ἅπας τῷ σήμερον παραμετρεῖται, μέτρον γὰρ τοῦ παντὸς χρόνου ὁ ἡμερήσιος κύκλος.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
Καὶ ὃς ἐλπίσει ἐπ’ αὐτὸν ζήσεται εἰς τὸν αἰῶνα.
Συρίων λίτραι … Πατερεῖς λίτραι ϛ Ἰσίδωρος Ἁτρῆ λίτραι ϛ Ἰσίδωρος Παπέει λίτρα α Ἀϊῶν Παπέει λίτραι ιγ Ἥρων Ἀ … ώνεως λίτραι κζ Κάσιος Πελαλίου λίτραι γ Πλήειν
Μαξιμιανοῦ Σεβαστῶν καὶ ἔτους ιγ Κωνσταντίου καὶ Μαξιμιανοῦ τῶν ἐπιφανεστάτων Καισάρων, Φαῶφι ιθ. διέγραψαν Ἀιῶν καὶ Κόμων ἀπαιτηταὶ τιμῆς κρέως ιη ἔτους καὶ ιζ ἔτους καὶ ι ἔτους Καρανίδος
μητρὸς Ἡρωίδος ἐτῶν μ Πτολεμαῖος Πανισάτεως μητρὸς Σαραπιάδος ἐτῶν λ Αὐρήλιοι Ἰσίδωρος Σαραπίωνος καὶ Ἀιῶν Συρίονος εἰσηγγείλαμεν τοὺς ἀνθʼ ἡμῶν κωμάρχας ὡς πρόκειται. Αὐρήλιος Ἄρειος ὁ καὶ Ἀπίων ἔγραψα
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
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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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word θεριστής (theristēs) means 'reaper' or 'harvester,' derived from the verb θερίζω (therizō). It is used in the New Testament, specifically in Matthew 13:30 and 39, to refer to someone who gathers in the harvest. The term appears in various classical texts as well, indicating its longstanding use in Greek literature.
** θεριστής, -οῦ, ὁ
(< θερίζω),
[in LXX: Da LXX Bel32, TH Bel33*;]
a reaper: Mt 13:30, 39.†
θεριστής, -οὔ, ὁ, (θερίζω), a reaper: Mt. xiii. 30, 39. (Bel and the Dragon 33; Xen., Dem., Aristot., Plut., al.)
θεριστής. P Hib I. 445 (B.C. 253-2) ὡσαύτως δὲ καὶ τοὺς ἐπιγεγραμμένους θεριστὰς κατὰ τὴν δοθεῖσάν σοι γραφήν, ‘and likewise the harvesters who have been levied in accordance with the list given to you,” P Flor I. 80° (i/ii a.p.) ἕξ θερισταί. For the adj. θεριστικός see P Magd 85 (B.c. 218) δρέπανον θεριστικόν. The word survives in MGr. θέρμη. We have no ex. of this subst. = “" heat,”’ as in Ac 288 (see Hobart, p. 287 f. for medical exx.), but it is common in connexion with public ‘‘ baths,” e.g. P Oxy I. 5414 (a.p. 201) els ἐπιμέλειαν ἐπισκευῆς καὶ κατασκευῆς ᾿Αδριανῶν θερμῶν, “to superintend the repairs and fixtures of the baths of Hadrian” (Edd.), 24. III. 473° (A.p. 138-160) tals] τῶν μειζόνων θερμῶν ἐπιμελείας, 2d. VI. 8968 (A.D. 316), τοῦ εὐτυχῶς ἐπισκευαζομένου Tparavav ᾿Αδριανῶν θερμῶν δημοσίου τῆς αὐτῆς πόλεως βαλανίου. With the rare form θέρμη Rutherford (VP, p. 198) compares…
Read the full entry →θεριστής (theristēs) — reaper.
θερ-ιστήρ, ῆρος, ὁ,
mower, reaper, [Refs 3rd c.BC+]
θεριστής
theristes
from 2325; a harvester:--reaper.
see GREEK for 2325
θεριστής, οῦ, ὁ
n.m.
a reaper, harvester
θεριστής theristēs 2x
one who gathers in the harvest, a reaper, Mt. 13:30, 39*
θεριστής θεριστής, οῦ, θερίζω a reaper, harvester, Eur., Xen.
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
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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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
ν … οἱ δ θερισταὶ Τ … … καὶ Μητόκωι ἀμφοτέροις Εὐδήμου χαίρειν. ὁμολογοῦμεν … τε πυρίνους σπόρους ἐν
Σιλαμόνθα καὶ Θέων Σαραπίωνος Ἑρμοπολίτης καὶ Πεουῆς Τοθήους καὶ Σαραπίων Θέωνος Ἑρμοπόλιται οἳ ἕξ θερισταὶ Πολυδεύκει Κάστορος χαίρειν. ὁμολογοῦμεν παρέξειν ἡμᾶς θερίζοντας οὓς ἔχεις πυρίνους σπόρους ἐν κώμῃ Θνῆφι
ἀρτάβαι μδ 𐅵 ζ ὁμοίως πυροῦ ἀρτάβαι πβ η ὁμοίως πυροῦ ἀρτάβαι μθ καὶ θερισταῖς πυροῦ ἀρτάβαι λϛ Ἑρμαίῳ Ἀχιλλίωνος ὑπὲρ ἐκφορίων πυροῦ ἀρτάβαι μθ γ θ Ἀμμωνίῳ Φιλ
The Greek word ἄγγελος (transliterated as aggelos) means 'messenger' and is often used to refer to a divine messenger or angel. It is derived from the verb ἀγγέλλω (to announce). In the New Testament, it encompasses both heavenly beings sent by God and human messengers, with interpretations varying regarding its use in specific contexts, such as in Revelation where it may refer to church leaders or guardian angels.
ἄγγελος, -ου, ὁ,
[in LXX chiefly for מַלְאָךְ;]
a messenger, one sent: Mt 11:10, Ja 22:25.
As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Lk 1:11, or to execute them, as Mt 4:6. The ἄ. in Re 1:20 2:1, al., is variously understood as
a messenger or delegate,
a bishop or ruler,
a guardian angel,
the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, s.v.; Cremer, 18; MM, VGT, s.v.)
ἄγγελος, -ου, ὁ, 1. a messenger, envoy, one who is sent: Mt. xi. 10; Lk. vil. 24, 27; ix. 52; Mk. i. 2; Jas. li. 25. [Fr. Hom. down. ] 2. In the Scriptures, both of the Old Test. and of the New, one of that host of heavenly spirits that, according alike to Jewish and Christian opinion, wait upon the monarch of the universe, and are sent by him to earth, now to execute his purposes (Mt. iv. 6, 11; xxviii. 2; Mk.i. 13; Lk. xvi. 22; xxii. 43 [L br. WH reject the pass.]; Acts vii. 35; xii. 23; Gal. iii. 19, ef. Heb. i. 14), now to make them known to men (LK. i. 11, 26, ii. 9 sqq.; Acts x. 3; xxvii. 23; Mt. i. 20; ii. 13; xxviii. 5; Jn. xx. 12 sq.); hence the frequent expressions ἄγγελος (angel, messenger of God, 3x90) and ἄγγελοι κυρίου or ayy. τοῦ θεοῦ. They are subject not only to God but also to Christ (Heb. i. 4 sqq.; 1 Pet. iii. 22, ef. Eph. i. 21; Gal. iv. 14), who is described as…
Read the full entry →ἄγγελος. In Sy// 51271, a dialect inscr. of ii/B.c. from Calymna, ἄγγελοι are envoys whose names are given. The word is used in the sense of ‘‘intermediary” (cf. Gal 319) in Sy// 122” (iv/B.C.) ὀμόσαι δ] ἀγγέλλων. For the presumably Christian ‘‘angel” inscriptions from Thera see Deissmann LAE, Ῥ. 279 with accompanying facsimile, and the paper “It is his Angel” (J. H. M.) in 71.5 1902, p. 519 f. Add (from Cronert) 7G XII. iii. 933. In Archzv iii. p. 445, No. 67, is published a Greek inscription from Assouan of the time of M. Aurelius, which begins—MeyaAy τύχῃ τοῦ [θε]ο[ῦ. . . τ]ῶν ἀνγέλων τῆς [ἱ]ερεί[ας] : cf. alsop. 451 No. 94 (time of Diocletian), Ὑπὲρ εὐχῆς τῶν ἀνγέλων ’Epeonvol ἀνέθηκαν | κτὰ. Οἱ ἄγγελοι θεοῦ, as in 1 Tim 54, occurs in the extremely interesting Jewish inscription Sy// 816'° κύριε Oo | πάντα ἐ[φ)ορῶν kal οἱ ἄνγελοι θεοῦ. Dittenberger assigns it to i/A.D. and yet…
Read the full entry →ἄγγελος (angelos) — angel.
ἄγγελος, ὁ, ἡ,
messenger, envoy, [Refs 8th c.BC+] — proverbial, Ἀράβιος ἄ., of a loquacious person, [Refs 4th c.BC+]
2. generally, one that announces or tells, e.g. of birds of augury, [Refs 8th c.BC+]; Μουσῶν ἄγγελος, of a poet, [Refs 6th c.BC+]; ἄ. ἄφθογγος, of a beacon, [Refs 6th c.BC+]; of the nightingale, ὄρνις.. Διὸς ἄ. [Refs 5th c.BC+]
3. angel, [LXX+NT+1st c.AD+]
4. in later philosophical, semi-divine being, ἡλιακοὶ ἄ.[Refs 4th c.AD+] in R.2.243 K.; ἄ. καὶ ἀρχάγγελοι[Refs 5th c.AD+]: also in mystical and magical writings, [Refs 2nd c.AD+]
II. title of Artemis at Syracuse, [Refs 5th c.AD+]
ἄγγελος (angelos) — angel: messenger.
ἄγγελος, ὁ, ἡ,
ἄγγελος
aggelos
from aggello (probably derived from 71; compare 34) (to bring
tidings); a messenger; especially an "angel"; by implication, a
pastor:--angel, messenger.
see GREEK for 71
see GREEK for 34
ἄγγελος, ου, ὁ
n.m.
an angel, messenger
ἀγγέλλω angellō 1x
to tell, to announce, Jn. 20:18*
ἄγγελος a messenger, envoy, Hom., Hdt., attic
generally, one that announces, of birds of augury, Il.; Μουσῶν ἄγγελος, of a poet, Theogn.; Διὸς ἄγγ., of the nightingale, Soph.; c. gen. rei, ἄγγ. κακῶν ἐμῶν id. Soph.
a divine messenger, an angel, NTest.
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
By the word "angels" (i.e. "messengers" of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God--whose office is "to do him service in heaven, and by his appointment to succor and defend men on earth. I. Scriptural use of the word . --There are many passages in which the expression "angel of God" is certainly used for a manifestation of God himself (Genesis 22:11) with Genesis 22:12 and Exod 3:2 with Exod 3:6 and Exod 3:14 It is to be observed, also, that side by side with these expressions we read of God’s being manifested in the…
- Created by God and Christ
- Worship God and Christ
- Are ministering Spirits
1Ki 19:5; Ps 68:17; 104:4; Lu 16:22; Ac 12:7-11; 27:23; Heb 1:7,14
- Communicate the will of God and Christ
184 occurrences in the New Testament, rendered 7 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 176 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 119 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.
„ὁ θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου Ἀβραὰμ καὶ Ἰσαάκ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητος ἕως τῆς ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα“ (Gen.
πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν·
ἀλλὰ καὶ ἡ περιτομή, ἐφ̓ ᾗ πεποίθασιν, κατήργηται, περιτομὴν γὰρ εἴρηκεν οὐ σαρκὸς γενηθῆναι: ἀλλὰ παρέβησαν, ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς.
τὸ ἐφόδιον, ὅπως ἂν ἀνακομισθῶ πρὸς αὐτὸν καὶ μὴ δοκῆι με αὐτοῦ καταρρᾳθυμεῖν. καὶ ἄγγελόν μοι ἀπέστειλε καλῶν με. σὺ οὖν μοι τί συντάσσεις; εὐτύχει.
τὸν σταχθέντα ἐνιαύσιον χρόνον· καὶ ἐμοῦ ται τε Κορνηλίου ἀποπληρώσαντος καθʼ ὁμοιότητα καὶ ἐγὼ ἀγγελῶ τὸν ὁμογνήσιον σοῦ ἀδελφὸν Διόσκορον τῷ ἑξῆς ἔτει ἐκτελοῦντα καὶ αὐτὸν τὸν αὐτὸν ἐνιαύσιον
α … ατερα … α … ω … ταύταις ταῖς φωναῖς ἐχρήσατο ὁ ἄγγελος τοῦ θεοῦ μου ὁ ῥυσάμενός με ἐκ πάντων τῶν κακῶν μου. διό, γνήσιε τέκνον
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο