Matthew 14:25 — Word Study
N1904τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς ὁ Ἰησοῦς περιπατῶν ἐπὶ τὴν θάλασσαν.¶
BSAIn [the] fourthtetartos [between 3 and 6 a.m.] nowde watchphulakē [period of guarding, division of the night] of theho nightnux [time of darkness] he cameaperchomai▸ topros themautos <the>ho [Mediterranean, large body of water] JesusIēsous walkingperipateō▸ [living, following] onepi theho sea.thalassa [vast ocean]
| Greek | English | Parsing |
|---|---|---|
| τετάρτῃ | In [the] fourth | Adjective, dative, singular |
| δὲ | now | Conjunction |
| φυλακῇ | watch | Noun, dative, singular |
| τῆς | of the | Article, genitive, singular |
| νυκτὸς | night | Noun, genitive, singular |
| ἦλθεν | he came | Verb, second aorist, active |
| πρὸς | to | Preposition |
| αὐτοὺς | them | Personal pronoun, accusative, plural |
| ὁ | <the> | Article, nominative, singular |
| Ἰησοῦς | Jesus | Noun, nominative, singular |
| περιπατῶν | walking | Verb, present, active |
| ἐπὶ | on | Preposition |
| τὴν | the | Article, genitive, singular |
| θάλασσαν.¶ | sea. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | During the fourth watch of the night, Jesus went out to them, walking on the sea. |
| KJV | And in the fourth watch of the night Jesus went unto them, walking on the sea. |
| ASV | And in the fourth watch of the night he came unto them, walking upon the sea. |
| YLT | And in the fourth watch of the night Jesus went away to them, walking upon the sea, |
| WEB | In the fourth watch of the night, Jesus came to them, walking on the sea. |
| BBE | And in the fourth watch of the night he came to them, walking on the sea. |
Where they part company is ἦλθεν — see How Translations Differ.
The structure consists of a main clause followed by a participial phrase that describes the manner of Jesus' action.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbἔρχομαι
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 14:25
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 — Jesus Walks on Watergenerated
Matthew 14:25 describes a moment when Jesus approached His disciples, who were struggling in a boat during a storm. This event highlights Jesus' divine authority and presence, even in tumultuous circumstances. The disciples, frightened by the sight of Him walking on the water, are reassured by His voice, emphasizing His role as their protector and savior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 24:43 | But understand this: If the homeowner had known in which watch of the night the thief was coming, he would have kept watch and would not have let his house be broken into. |
| 2 | Luke 12:38 | Even if he comes in the second or third watch of the night and finds them alert, those servants will be blessed. |
| 3 | Job 9:8 | He alone stretches out the heavens and treads on the waves of the sea. |
| 4 | Psalm 93:3–4 | The floodwaters have risen, O LORD; the rivers have raised their voice; the seas lift up their pounding waves. |
| 5 | Psalm 104:3 | laying the beams of His chambers in the waters above, making the clouds His chariot, walking on the wings of the wind. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — περιπατῶν, peripateōgenerated
The word περιπατέω (transliterated as peripateō) means 'to walk' and is often used to describe a manner of living or conducting oneself. In this context, it illustrates Jesus' ability to walk on water, showcasing His mastery over the natural world.
The present active participle form indicates an ongoing action, suggesting that Jesus is continuously walking on the sea, which adds to the miraculous nature of the event.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which states that Jesus went out walking on the sea. The KJV and ASV also convey this meaning, using 'came' and 'went unto' respectively.
Where they differ is in the rendering of the Greek word ἦλθεν. The ASV and BBE use 'he came', while the NETB and WEB simplify it to 'came'.
Sentence Structuregenerated
The main verb of the verse is ἦλθεν, he came, which governs the action of Jesus approaching the disciples. The structure includes a noun phrase indicating the time ('the fourth watch of the night') and a participial phrase describing the manner of His coming ('walking on the sea').
The sentence is constructed with a main clause followed by adverbial phrases that provide context about the timing and manner of Jesus' action, illustrating the narrative's flow.
Septuagint Backgroundgenerated
φυλακῇ is used in the Septuagint to refer to a watch or guard, similar to its use here in the context of time divisions during the night. It connects to the Hebrew word מִשְׁמֶ֫רֶת, which also denotes a period of vigilance.
The term νυκτὸς corresponds to the Hebrew לַ֫יְלָה, emphasizing the idea of night as a time of darkness and uncertainty, which enhances the dramatic setting of this event.
In plain words — the whole versegenerated
Matthew 14:25 recounts how Jesus walked on the sea during the fourth watch of the night. This moment illustrates His divine authority over nature, as He approached His frightened disciples, demonstrating His power and presence even in their distress.
Frequently Asked Questionsgenerated
The 'fourth watch' refers to a time period between 3 a.m. and 6 a.m., indicating the last part of the night when Jesus approached the disciples.
The disciples were afraid because they thought they were seeing a ghost when they saw Jesus walking on the water, which was a frightening and unexpected sight.
Jesus walking on the sea signifies His mastery over nature and His divine authority, reinforcing His identity as the Son of God.
The disciples were terrified and cried out in fear, mistaking Him for a ghost before He reassured them.
Reflection Questionsgenerated
- What does Jesus walking on water teach us about His power in our lives?
- How can we respond to fear in our own lives, as the disciples did when they saw Jesus?
- In what ways does this event encourage us to trust in Jesus during difficult times?
- How does understanding the context of the fourth watch deepen our appreciation for this miracle?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this miraculous event, emphasizing Jesus' divine nature and authority over creation.
Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials;Early Church Fathers on Matthew 14 →
In the meantime, however, the disciples are harassed by wind and by sea. Amid all the disturbances of the world, in conflict with the unclean spirit, they are tossed about. But the Lord comes in the fourth watch.Early Church Fathers on Matthew 14 →
However, during the fourth watch of the night, he came to them, walking on the sea. Military stations and night watches are divided into three-hour intervals.Early Church Fathers on Matthew 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 14:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the fourth watch of the night,.... This is said, according to the division of the night into four watches, by the Jews; who (o) say, that "there are four watches in the night, and four watches
Read John Gill on Matthew 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. For the exposition, see the notes at John 6:15-24.
Read Robert Jamieson on Matthew 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 And in the fourth watch of the night Jesus went unto them, walking on the sea. Ver. 25. And in the fourth watch, &c.] Then, and not till then. His time is best, whatever we think of it: his help most sweet, because most seasonable: his hand commonly kept for a deadlift.
Read John Trapp on Matthew 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) In the fourth watch of the night.—The Jews, since their conquest by Pompeius, had adopted the Roman division of the night into four watches, and this was accordingly between 3 A.M. and 6 A.M., in the dimness of the early dawn. St. John adds, as from a personal reminiscence, and as guarding against explanations that would minimise the miracle (such as that our Lord was seen on the shore, or was swimming to the boat), that they were about twenty-five or thirty furlongs from the point from which they had started—i.e., as the lake was five miles wide, nearly three-fourths of the way across. Walking on the sea.—Here, again, we have to choose between the simple acceptance of the supernatural…
Read Charles John Ellicott on Matthew 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. The fourth watch] Anciently the Jews divided the night into three watches, consisting of four hours each. The first watch is mentioned, Lamentations 2:19: the second, Judges 7:19; and the third, Exodus 14:24; but a fourth watch is not mentioned in any part of the OLD Testament. This division the Romans had introduced in Judea, as also the custom of dividing the day into twelve hours: see John 11:9. The first watch began at six o'clock in the evening, and continued till nine; the second began at nine, and continued till twelve; the third began at twelve, and continued till three next morning; and the fourth began at three, and continued till six. It was therefore between the hours…
Read AdamClarke on Matthew 14 →CambridgeThe Cambridge Bible for Schools and Colleges25. in the fourth watch] i. e. early in the morning. Cp. “Et jam quarta canit venturam buccina lucem,” Propert. iv. 4. 63. At this time the Jews had adopted the Greek and Roman custom of four night watches. Formerly they divided the night into three watches, or rather according to Lightfoot (Hor. Heb.) the Romans and Jews alike recognised four watches, but with the Jews the fourth watch was regarded as morning, and was not included in the three watches of “deep night.” The four watches are named (Mark 13:35) 1 Even; 2 Midnight; 3 Cockcrowing; 4 Morning. St John states that they had rowed 25 or 30 furlongs. Jesus went unto them] Mark adds “He would have passed by them.”
Read Cambridge on Matthew 14 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd in the fourth watch of the night - The Jews anciently divided the night into three parts of four hours each, usually called watches.
Read Albert Barnes on Matthew 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Fourth watch of the night — A watch is the regular period which a soldier or sentinel keeps guard by night before he is relieved by a successor. The ancient Jewish watches were three a night, the middle being at midnight.
Read Daniel Denison Whedon on Matthew 14 →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
During the fourth watch of the night, Jesus went out to them, walking on the sea.
In the fourth watch of the night, Jesus came to them, walking on the sea.
During the fourth watch of the night, Jesus went out to them, walking on the sea.
As the night was ending, Jesus came to them walking on the sea.
Tyndale line
And in the fourth watch of the night Jesus went unto them, walking on the sea.
And in the fourth watch of the night he came unto them, walking upon the sea.
And in the fourth watch of the night he came unto them, walking upon the sea.
And in the fourth watch of the night Jesus went to them, walking on the sea.
And in the fourth watch of the night, Iesus went vnto them, walking on the sea.
Strictly literal
But in the fourth watch of the night he went off to them, walking on the sea.
And in the fourth watch of the night Jesus went away to them, walking upon the sea,
And in the fourth watch of the night Jesus went away to them, walking on the sea,
In the fourth watch of the night Jesus approached them, walking on the sea.
From the Latin
And in the fourth watch of the night, he came to them walking upon the sea.
Simplified
About 3 a.m. Jesus caught up with them, walking on the sea.
And in the fourth watch of the night he came to them, walking on the sea.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Quarta enim vigilia noctis, venit ad eos ambulans super mare.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܡܛܪܬܐ ܕܝܢ ܪܒܝܥܝܬܐ ܕܠܠܝܐ ܐܬܐ ܠܘܬܗܘܢ ܝܫܘܥ ܟܕ ܡܗܠܟ ܥܠ ܡܝܐ
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.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς — — περιπατῶν ἐπὶ τὴν θάλασσαν.¶
The standard critical text of the New Testament.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς — — περιπατῶν ἐπὶ τὴν θάλασσαν.¶
The previous edition, still widely cited.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς — — περιπατῶν ἐπὶ τὴν θάλασσαν.¶
The Society of Biblical Literature edition, freely licensed.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς — — περιπατῶν ἐπὶ τὴν θάλασσαν.¶
The edition that turned scholarship toward the earliest manuscripts.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς — — περιπατῶν ἐπὶ τὴν θάλασσαν.¶
An independent critical text built from the oldest witnesses then known.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς ἦλθεν πρὸς αὐτοὺς — — περιπατῶν ἐπὶ τὴν θάλασσαν.¶
A recent critical edition following documentary evidence closely.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς — πρὸς αὐτοὺς ὁ Ἰησοῦς περιπατῶν ἐπὶ — —
The reading of the majority of surviving manuscripts.
τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς — πρὸς αὐτοὺς ὁ Ἰησοῦς περιπατῶν ἐπὶ — —
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 |
|---|---|---|
| ἦλθεν he came | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ὁ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| Ἰησοῦς Jesus | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| τὴν the | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| θάλασσαν.¶ sea. | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 14:25
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word τέταρτος (transliterated as tetartos) means 'fourth' and is used in various contexts, including ordinal numbering and as an adverb meaning 'the fourth time.' It appears in several New Testament verses, such as Matthew 14:25 and Revelation 6:8. The word is derived from the root for 'four' and has been used since ancient times, with references found in both classical and biblical texts.
τέταρτος, -η; -ov, (fr. τέτταρες), the fourth: Mt. xiv. 25; Mk. vi. 48; Acts x. 30; Rev. iv. 7, etc. [From Hom. down. |
τέταρτος, “fourth” (Mt 1475, a/.): cf. P Cairo Zen II. 592584 (B.C. 252) τοῦ τετάρ[του καὶ] τριακοστοῦ ἔτους, P Par 49} (before B.c. 161) (= UPZ i. p. 309) σησάμου τέταρτον, P Oxy XIV. 1672! (a.p. 37-41) τὰ (sc. olvdpia) τῆς [τ]ετάρτης ληνοῦ μόνης, ‘the wine of the fourth press only” (Edd.), 76. X. 1293° (A.D. 117-38) ὑστερῶ τέταρτα δ[ύ]ο, “1 want two quarters (?)’’ (Edd.), zd. VIII. 1102® (c..A.D. 146) τὸ τέταρτον τῆς οὐσίας, and PSI V. 45079 The classical térpas to denote the 4 day of the month is seen in such passages as P Ryl II. 1977 (late 11/A.D.) ᾿Αθὺρ. .. τετράδι. It is retained in the LXX proper, and is found in the title of the Ps 93 with reference to the fourth day of the week, as in MGr: see Thackeray G7. 1. Ρ. 189.
τέταρτος (tetartos) — fourth.
τέταρτος, η, ον,
Epic dialect also τέτρᾰτος (which see), Boeotian dialect πέτρᾰτος (which see), fourth, [Refs 8th c.BC+]
II. τὸ τέταρτον as adverb, the fourth time, [Refs]fourthly, [Refs 5th c.BC+] adverb -τως, fourfold, [Refs]
II.2. (i.e. μέρος) a quarter, [Refs 1st c.BC+]
III. ἡ τετάρτη:
III.1. (i.e. ἡμέρα) the fourth day, [Refs 8th c.BC+]
III.2. (i.e. μοῖρα) a liquid measure, [Refs 5th c.BC+]:—also, a measure of weight, λαβὼν χρυσοῦ τετάρτας <β> [Refs]
III.2. b a fourth part, ἐπὶ τετάρταις ἐργάζονται τῶν καρπῶν [Refs 1st c.BC+]
III.3. tax of[Refs 6th c.BC+]; ὧν τετάρτη goods which pay a tax of 25%, [Refs 3rd c.BC+]
τέταρτος
tetartos
ordinal from 5064; fourth:--four(-th).
see GREEK for 5064
τέταρτος, η, ον
Adj
fourth
τέταρτος fourth, Lat. quartus, Hom.
τὸ τέταρτον, as adv. the fourth time, id. Hom.: as adv., without Art., fourthly, Plat.
ἡ τετάρτη:
(sub. ἡμέρα), the fourth day, Hes., Xen.
(sub. μοῖρα), a liquid measure (cf. our quart), Hdt.
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
10 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 10 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 60 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.
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
τῇ τετάρτῃ δὲ διακοσμεῖ τὸν οὐρανὸν ἡλίῳ καὶ σελήνῃ καὶ τοῖς ἄλλοις ἄστροις κινήσεις αὐτοῖς ἐπιστείλας καὶ δρόμους, οἷς ἂν αἱ τῶν ὡρῶν περιφοραὶ σημαίνοιντο.
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
ὑποκλαστὸς ἀναφάλανθος μακροπρόσωπος εὐθύριν οὐλὴ ὀδόντι ἀπὸ τῆς ὑπαρχούσης αὐτῷ τε καὶ τοῖς ἀδελφοῖς τετάρτην μερίδα τῶν σφραγίδων γ, μιᾶς μὲν λεγομένης Ἁρμώνθου, γείτονες τῆς ὅλης γῆς νότου Χεσθώτου
Κροκοδίλων πόλεως γῆς ἠπείρου σιτοφόρου ἀρουρῶν εἴκοσι μιᾶς τῶν ἐν Σω ῥοῇ ἀρούρας πέντε τέταρτον , ὧν παρὰ νότου ἐπὶ βορρᾶν σχοινίου ἑνὸς τετάρτου , ἀπηλιώτου ἐπὶ λίβα σχοινίων
ἀπὸ νότου μέρει τοῦ ἐν Παθύρει ἱεροῦ ἐντὸς τοῦ περιβόλου τὸ ἐπιβάλλον αὐτοῖς μέρος τέταρτον, οὗ γείτονες νότου περίβολος τοῦ ἱεροῦ, βορρᾶ παστοφόριον Πατσεοῦτος τοῦ Φίβιος καὶ εἴσοδος, ἀπηλιώτου
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 →
φυλακή (phulakē) refers to a guarding or watch, often associated with the act of keeping watch or the place where individuals are held, such as a prison. It encompasses meanings related to security, custody, and the time divisions of night. The New Testament uses it in contexts of imprisonment (e.g., Mt 14:10) and as a watch during the night (e.g., Lk 12:38).
φυλακή, -ῆς, ἡ
(< φυλάσσω)
[in LXX chiefly for מִשְׁמֶרֶת and cogn. forms, also for כֶּלֶא etc. ;]
actively, a guarding, guard, watch (Hom., Plat., Xen., al.): cogn. acc., φυλάσσειν φυλακάς, to keep watch, Lk 2:8;
of those who keep watch (as also Lat. custodia), a guard; pl., sentinels, a guard (Hom., al.): Ac 12:10;
φυλακή, -js, ἡ, (φυλάσσω), fr. Hom. down, Sept. for NNW, Ww, 71D (a prison), x52 (enclosure, confinement), guard, watch, i. e. a. in an act. sense, a watching, keeping watch: φυλάσσειν φυλακάς, to keep watch, Lk. ii. 8 (often in the Grk. writ. fr. Xen. an. 2, 6, 10, etc.; Plat. lege. 6 p. 758 ἃ. down; [οἵ. φυλακὰς ἔχειν, ete. fr. Hom. (Il. 9, 1 ete.) on]; often also in Sept. for Το Ww). b. like the Lat. custodia and more freq. the plur. custodiae (see Klotz, Hdwrbch. [or Harpers’ Lat. Dict.] s.v.), iq. persons keeping watch, a guard, sentinels: Acts xii. 10 [here A. V. ward] (and very often in prof. auth. fr. Hom. down). c. of the place where captives are kept, a prison: Mt. xiv. 10; xxy. 36, [39], 43 sq.; Mk. vi. 17, 27 (28); Lk. iii. 20; xxi. 12; xxii.33; Actsv.19, 22; vili.3; xii. ὅ 5α. 17; xvi. 27,40; xxii.4; xxvi. 10; 2 Co. vi. 5 [here, as in ΗΘ}. xi. 36, A. V. imprisonment]; 2 Co.…
Read the full entry →φυλακή. (1) For φυλακή in the general sense of ‘‘ care,” “charge,” of a thing: P Lille I. 78 (iii/B.c.) ἐπιζητήσαντος αὐτοῦ βυβλάριά τινα, ἃ ἐδεδώκειν ἐν φυ(λακῆι) ““1] me réclama de petits livres qu’il m’avait donnés en garde.” (2) ‘‘ watch,” “‘guard”’: P Tebt II. 2827 (late ii/B.c.) a guard declares that he will keep the best watch possible upon other people’s holdings—ov(Aakiv) ἀλ[λο]τρ[{1ὧν κλή(ρων) συντηιρήσιν ἀπὸ τίο]ῦ BeAti
φυλακή (phulakē) — prison/watch: prison.
φῠλᾰκ-ή, ἡ,
(φύλαξ) watching or guarding, especially by night, φυλακῆς μνήσασθε [Refs 8th c.BC+]; φυλακὰς ἔχειν keep watch and ward, [Refs]; φ. κατέχειν [Refs 5th c.BC+]; φυλακὴ ἔχει αὐτόν watching engages him, variant in [Refs 8th c.BC+] tell an unarmed man to stand on the defensive, i.e. to give commands that cannot be obeyed, [Refs 5th c.BC+]; ὅπως ἀφανὴς εἴη ἡ φ. that there might be nothing visible to watch, [Refs 5th c.BC+]; φυλακὰς φυλάξειν keep watch and ward, [Refs 5th c.BC+]; φυλακὰς καταστήσασθαι, κατασκευάσασθαι, [Refs 5th c.BC+]
2. watch or guard, of persons, [NT+5th c.BC+]; φ. τοῦ σώματος a body guard, [Refs 5th c.BC+], etc.; garrison of a place or fortress, [Refs 5th c.BC+]; ἡ…
φυλακή
phulake
from 5442; a guarding or (concretely, guard), the act, the person;
figuratively, the place, the condition, or (specially), the time (as a
division of day or night), literally or figuratively:--cage, hold,
(im-)prison(-ment), ward, watch.
see GREEK for 5442
φυλακή, ῆς, ἡ
n.f.
a watching, guard, prison, imprisonment
φυλακή phylakē 47x
a keeping watch, ward, guard, Lk. 2:8; a place of watch, Rev. 18:2; a watch, guard, body of guards, Acts 12:10; ward, custody, imprisonment, 2 Cor. 6:5; 11:23; Heb. 11:36; prison, 1 Pet. 3:19; a place of custody, prison, Mt. 14:10; 25:39, 44; a watch or division, of the night, which in the time of our Savior was divided into watches of three hours each, called ὀψέ, μεσονύκτιον, ἀλεκτοροψωνία and πρωία, or πρωί, Mt. 14:25; 24:43;
φυλακή φυ^λα^κή, ἡ, φυλάσσω a watching or guarding, watch, guard, ward, esp. by night, φυλακῆς μνήσασθε keep watch and ward, Il.; so, φυλακὰς ἔχειν id. Il.; ὅπως ἀφανὴς εἴη ἡ φ. that there might be nothing visible to watch, Thuc.; φυλακὴν φυλάττειν to keep watch, Xen.; τὰς φ. ποιεῖσθαι id. Xen.; φυλακὰς καταστήσασθαι to set watches, Ar.
a watch or guard, of persons, Plat., Xen., etc.; ἡ τοῦ σώματος φ. a body guard, Dem.:— a guard or garrison, Hdt.; ἡ ἐν τῇ Ναυπάκτῳ φ., of a squadron of ships, Thuc.
of place, a watch, station, post, Il., Xen.
of time, a watch of the night, Hdt., Eur., etc.
a place for keeping others in, a ward, prison, Anth., NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME
48 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 46 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 71 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν οὖν εὐθιξία θέσις ἐστὶν ἐν τῷ παραδείσῳ, ἡ δὲ ἐπιμονὴ πρᾶξις τῶν καλῶν [τὸ ἐργάζεσθαι τὰ καλά], ἡ δὲ μνήμη φυλακὴ καὶ διατήρησις τῶν ἁγίων δογμάτων.
Οἱ μὲν οὖν ἱππεῖς παραλαβόντες τὸν Βενιαμὶν ἦγον πρὸς Ἰώσηπον καὶ τῶν ἀδελφῶν ἑπομένων, ὁ δὲ τὸν μὲν ἰδὼν ἐν φυλακῇ, τοὺς δʼ ἐν πενθίμοις σχήμασι, τί δή, φησίν, ὦ κάκιστοι, φρονήσαντες ἢ περὶ τῆς ἐμῆς φιλανθρωπίας ἢ περὶ τοῦ θεοῦ τῆς προνοίας…
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
τῆς τούτων ἀπαιτήσεως οὐ μετρίως ἐσκυλμένος ὑπʼ αὐτοῦ, ἀπὸ τοῦ τόπου συνόδου … μετὰ φυλακῆς τόπον ἐκ τόπου μεταγειοχότων καὶ ἐκ τοῦ τοιούτου πρα … ησων ἀπʼ ὀλίγων
τας φάσκοντες τὸν πατέρα αὐτῶν ἐκ τοῦ ζῆν μεθεστακέναι πρὸς … λο … κατὰ φυλακὴν. καταστάντες δὲ καὶ ἀπολογησάμενοι ἐφάνημεν τῶι Κόρδωι ἀθῶιοι τῆς συκοφαντίας, ὥστε εἰ μὴ ἐξ
ἄλλος μητρὸς τῆς αὐτῆς συντάξιμον τοῦ αὐτοῦ ἔτους Θεαδελφίας δραχμὰς ὀκτώ, γίνονται δραχμαὶ η, φυλακῆς δραχμὴν μίαν διώβολον, ἐπιμερισμοῦ ἀπόρων τρεισκαιδεκάτου ἔτους δραχμὰς δύο ἡμιώβολον δεσμοφυλάκων ἡμιώβολον χαλκοῦς β,
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
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
The Greek word νύξ, transliterated as nux, means 'night' and can refer to the night-time or a specific night. It appears in various contexts in the New Testament, often indicating a time frame for events, such as 'by night' or 'through the night.' The word can also carry metaphorical meanings, such as moral darkness, as seen in Romans 13:12 and 1 Thessalonians 5:5.
νύξ, gen. νυκτός, ἡ,
[in LXX chiefly for לַיְלָה;]
night: Mt 12:40, Mk 6:48, Jo 13:30, al.; gen. temp. (of the time within which something happens; M, Pr., 73; B1., § 36, 13), νυκτός, by night, Mt 2:14, Jo 3:2, I Th 5:7, al.; ν. κ. ἡμέρας, Mk 5:5, I Th 2:9, al.; ἡμέρας κ. ν., Lk 18:7, Re 4:8, al.; μέσης ν., Mt 25:6; dat., νυκτί, in ans. to the question, "when?" (rare in cl.; Hdt., Soph.), ταύτῃ τ.…
Read the full entry →νύξ, zen. νυκτός, ἡ, [fr. a root meaning ‘to disappear’; ef. Lat. nox, Germ. nacht, Eng. night; Curtius § 94], (Sept. for 9
νύξ (nux) — night.
νύξ, νυκτός, ἡ,
night: either generally, mght-season (opposed to day), or a night, ν. ἀμβροσίη [Refs 8th c.BC+]; but ν. ὀλοή[Refs 8th c.BC+], III; νυκτός by night, as adverb, [Refs 8th c.BC+]; νυκτὸς ἔτι while it was still night, [Refs 5th c.BC+]; ἄκρας ν. at dead of night, [Refs]night-fall, [Refs 4th c.BC+] on the verge of dawn, [Refs]; ἀωρὶ νυκτός, τῶν νυκτῶν, see at {ἀωρί}: in plural, τῶν νυκτῶν at nights, [Refs 5th c.BC+]; νύκτα the night long, νύκτα φυλάσσειν to watch the night through, [Refs 8th c.BC+]: in Attic dialect, ὅλην τὴν ν. [Refs 8th c.BC+]; νύκτα ἡμέραν ποιούμενος ἀπόστειλον (κατάπεμψον), i. e. without delay, [Refs 3rd c.BC+]; μέσαι νύκτες midnight, [Refs 7th…
Read the full entry →νύξ
nux
a primary word; "night" (literally or figuratively):-- (mid-)night.
νύξ, νυκτός, ἡ
n.f.
the night, night-time
νύξ nyx 61x
night, Mt. 2:14; 28:13; Jn. 3:2; met. spiritual night, moral darkness, Rom. 13:12; 1 Thess. 5:5
νύξ νύξ, νυκτός, Lat. nox, night, i. e. either the night-season or a night, Hom., Hes., etc.; νυκτός by night, Lat. noctu, Od., attic; νυκτὸς ἔτι while it was still night, Hdt.; ν. τῆσδε Soph.; ἄκρας ν. at deadof night, id. Soph.; also, νυκτί Hdt., Soph.;— νύκτα the night long, the livelong night, Hom.; νύκτας by nights, id. Hom.;— μέσαι νύκτες midnight, Plat.
with Preps., ἀνὰ νύκτα by night, Il.; διὰ νύκτα Od.; εἰς νύκτα, εἰς τὴν ν. towards night, Xen.; ὑπὸ νύκτα just at night-fall, Thuc., Xen.; διὰ νυκτός in the course of the night, Plat.; ἐκ νυκτός just after night-fall, Xen.; πόρρω τῶν νυκτῶν far into the night, id. Xen.:— ἐπὶ νυκτί by night, Il.; ἐν νυκτί, ἐν τῇ ϝ. Aesch., etc.
Read the full entry →Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
65 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 61 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 129 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
λέγει γὰρ ἡ γραφή: Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.
ἄλλο μηδὲν ἀσυμφόρως αὐτῷ ἐπιτελεῖν, ἀλλὰ καὶ τὴν τούτου προσήκουσαν ἐπιμέλειαν ποιεῖσθαι διά τε νυκτὸς καὶ ἡμέρας … υουσα ἐπὶ τοῦτο παρʼ ἕκαστα. ἐὰν δὲ ἀπορρίψῃ ἢ ἄλλο τι
στρατηγῷ Ἀρσινοίτου Ἡρακλείδου μερίδος παρὰ Ὀρσενούφεως … δημοσίου γεωργοῦ κ … ἀπὸ κώμης Φιλαδελφείας· νυκτὶ τῇ φερούσῃ εἰς τὴν σήμερον ἥτις ἐστὶν κε τοῦ ὄντος μηνὸς … Πασίων Θ
κύριε, ἐμοῦ μὴ παρόντος ἀλλὰ τῆς γυναικὸς μόνης μενούσης ἐν τῇ οἰκίᾳ, τινὲς κακοῦργοι νυκτὸς λῃστρικῷ τρόπῳ ἐπῆλθαν τῇ οἰκίᾳ καὶ ὑπόρυγμα πεποιηκότες καὶ εἴ τι καὶ ἐγὼ αὐτὸς
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
642 occurrences in the New Testament, rendered 91 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 635 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 700 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-APM — Personal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
P-APM Part of Speech: Personal pronoun Case: Accusative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, 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
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 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 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
περιπατέω means to walk or to conduct oneself, often used metaphorically to describe how one lives or behaves. It is derived from the components meaning 'around' and 'to tread.' The New Testament uses it in various contexts, including physical walking (e.g., Matthew 9:5) and ethical living (e.g., Ephesians 4:1). There is a note of variation in how lexicons emphasize its metaphorical use, particularly in relation to living a certain way.
περι-πατέω, -ῶ,
[in LXX chiefly for הלךְ pi., hith.;]
to walk: absol., Mt 9:5, Mk 5:42, Lk 5:23, Jo 1:36; c. pred., γυμνός, Re 16:15; ἐπάνω Lk 11:44; διά, c. gen., Re 21:24; ἐν, Mk 11:27 12:38, Jo 7:1 11:54, Re 2:1, al.; ἐν τ. σκοτίᾳ, fig., Jo 8:12 12:35, I Jo 1:6, 7 2:11; ἐπί, c. gen., Mt 14:26; id. c. dat., Mt 14:25, 29; μετά, Jo 6:66,
περι-πατέω, -@; impf. 2 pers. sing. περιεπάτεις, 3 pers. περιεπάτει, plur. περιεπάτουν; fut. περιπατήσω ; 1 aor. περιἐπάτησα; plupf. 3 pers. sing. περιεπεπατήκει (Acts xiv. 8 Rec.*"), and without the augm. (cf. W. § 12,9; [B. 33 (29) ]) περιπεπατήκει (ibid. Rec." Grsb.) ; Sept. for 727; to walk; [walk about A. V. 1 Pet. ν. 8]; a. prop. (as in Arstph., Xen., Plat., Isocr., Joseph., Ael., al.) : absol., Mt. ix. 5; xi. 5; xv. 31; Mk. ii. 9 [Tdf. ὕπαγε]; v.42; viii. 24; xvi. 12; Lk. v. 23; vii. 22; xxiv. 17; Jn.i. 36; v. 8 sq. 11 sq.; xi. 9sq.; Acts iii. 6, 8sq.12; xiv. 8,10; 1 Pet. v. 8; Rev. ix. 20; i.q. to make one’s way, make progress, in fig. dise. equiv. to to make a due use of opportunities, Jn. xii. 35°. with additions: περιπ. γυμνός, Rev. xvi. 15; ἐπάνω (τινός), Lk. xi. 44; διά w. gen. of the thing, Rey. xxi. 24 [G LT Tr WH]; ἐν w. dat. of place, i.q. to frequent, stay in, a place…
Read the full entry →περιπατέω. On the ethical use of this verb ‘‘ conduct my life,’’ corres sponding to the Heb. 304, see Proleg. p. 11. For the literal meaning ‘‘ walk,’’ ‘“‘go about,’”’ cf. BGU III. 846° (ii/A.D.) (= Selections, p. 94) σαπρῶς παιριπατῶ (/. περιπατῶ), “1 am going about in a disgraceful state,’’ P Fay 126? (ii/ili A.D.) περ[]πατοῦντός pov σὺν τῷ πατρί, and BGU II. 380!8 (iii/A.D.) περπατῶ (Δ περιπατῶ) μετὰ οὗ ἐὰν εὕρω. In P Lond 9811} (iv/A.D.) (= III. p. 242, Ολγεςί. I. p. 7157) περιοδεύομεν Kal περιπατοῦμεν νυκτῆμαρ, the words are addressed apparently by subordinate church officials to a bishop: see Ghedini Le¢tere, p. 170f. See further, for an interesting parallel to Rev 31, Kazbel 3872! (ILI. fere saeculi)— ὃ κτώμενος δὲ πολλὰ μὴ τρυφῶν [σ]ὺν τοῖς φίλοις οὗτος τέ[θ]νηκε περιπατῶν καὶ ζῇ νεκρ[οὔ βίον. , TrEPLTFOLE@ In Menander ’Emutp. 12 δίκας λέγοντες περιπατεῖτε, the verb is almost =…
Read the full entry →περιπατέω (peripateō) — to walk.
περιπᾰτ-έω,
walk up and down, as in a cloister, opposed to βαδίζειν (take a walk), ἐν ταῖς στοαῖς [Refs 4th c.BC+]; walk about, [Refs 5th c.BC+]; περιπατεῖται ἡ ὁδός the road is for walking on, [Refs 2nd c.AD+]: with accusative, traverse, ὅλην τὴν Αἴγυπτον [Refs 2nd c.AD+]
2. walk about while teaching, discourse, [Refs 5th c.BC+]; π. ἐς τοὺς ἀκροωμένους dispute, argue with them, [Refs 2nd c.AD+]
3. metaphorically, walk, i.e. live, [NT+1st c.BC+]
περιπατέω
peripateo
from 4012 and 3961; to tread all around, i.e. walk at large
(especially as proof of ability); figuratively, to live, deport
oneself, follow (as a companion or votary):--go, be occupied with,
walk (about).
see GREEK for 4012
see GREEK for 3961
περιπατέω
v.
I walk, conduct my life
περιπατέω peripateō 95x
pluperfect, περι[ε]πεπατήκει (3 sg), to walk, walk about, Mt. 9:5; 11:5; 14:25, 26, 29; to rove, roam, 1 Pet. 5:8; with μετά, to accompany, follow, Jn. 6:66; Rev. 3:4; to walk, frequent a locality, Jn. 7:1; 11:54; from the Hebrew, to maintain a certain walk of life and conduct, Gal. 5:16; Eph. 2:10
περιπατέω fut. ήσω περίπατος to walk up and down, to walk about, Ar., Xen.: generally, to walk, Plat., etc.
metaph. to walk, i. e. live, NTest.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
96 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 95 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.
τὸ „τί“ πολλάκις τίθεμεν ἀντὶ τοῦ „διὰ τί“, οἷον τί λέλουσαι, τί περιπατεῖς, τί διαλέγῃ, πάντα γὰρ ταῦτα ἀντὶ τοῦ „διὰ τί“.
θεασάμενος γὰρ δείλης ὀψίας ἀπὸ τοῦ στέγους τῶν βασιλείων, ἐν ᾧ περιπατεῖν κατʼ ἐκεῖνο τῆς ὥρας ἦν ἔθος, γυναῖκα λουομένην ἐν τῇ αὑτῆς οἰκίᾳ ψυχρῷ ὕδατι καλλίστην τὸ εἶδος καὶ πασῶν διαφέρουσαν, ὄνομα αὐτῇ ἦν Βεεθσαβή, ἡττᾶται τοῦ κάλλους τῆς…
ὅτι ὁ δίκαιος καὶ ἐν τούτῳ τῷ κόσμῳ περιπατεῖ καὶ τὸν ἅγιον αἰῶνα ἐκδέχεται.
κα, ἅπερ καὶ Βάρβαρος ὁ ἡγεμων … … , ὅτι μηδενὶ ἐν φαινόλῃ περιπατεῖν ἐν τοῖς νομοῖς πλὴν στρατευομένοις ἔξεστιν. ὃς δὲ ἐὰν παρὰ ταῦτα ποιήσῃ, τοῦ ἡγεμόνος
Ποταμίωνι τοῖς κυρίοις πλεῖστα χαίρειν· γινώσκειν σε θέλω ὅτι τὸ κοράσιον … οὐκ εὐτόνηκε περιπατεῖν δύο βήματα. ἐγὼ περιπεπάτηκα ἑπτὰ μίλια ὡσαύτως περιπατεῖ δύο μίλια καὶ ἕστακε ὁ ὀνηλάτης
τὴν Ἀραβίαν εἰς τὸ πέρα ε βαρβάρους καὶ δύο καμήλους ὑδρευομένους παρὰ ποταμὸν καὶ περιπατοῦντας εἰς τὰ κάτω μέρη· διὸ ἔγραψε τῇ κάτω ῥίπᾳ αὐτοὺς φυλάσσειν. ἐρρῶσθαί σε εὔχομαι.
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
907 occurrences in the New Testament, rendered 46 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 886 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θάλασσα (thalassa) means 'the sea' and is often used in the New Testament to refer to various bodies of water, including the Mediterranean and the Red Sea. It can also denote an inland lake, such as the Sea of Galilee. The term appears in several verses, including Matthew 23:15 and Acts 7:36. Some sources note its connection to the idea of agitation, but interpretations vary.
THE connexion of θάλασσα with the verb ταράσσειν, that it means properly the agitated or disturbed, finds favour with 1 I cannot regard as an evidence of such reconsecration the wellknown words of Ignatius, Ad Rom. 7: ὃ ἐμὸς ἔρως ἐσταύρωται. It is far more consistent with the genius of these Ignatian Epistles to take épws subjectively here, ‘ My love of the world is crucified,’ .6. with Christ ; rather than objectively, ‘ Christ, the object of my love, is crucified.’ 2 Consult on ἔρως the noble fragment from Sophocles, preserved by Stobeeus : Νόσημ᾽ ἔρωτος τοῦτ᾽ ἐφίμερον κακόν. ἔχοιμ᾽ ἂν αὐτὸ μὴ κακῶς ἀπεικάσαι, ὅταν πάγου φανέντος αἰθρίου χεροῖν κρύσταλλον ἁρπάσωσι παῖδες ἀσταγῆ. τὰ πρῶτ᾽ ἔχουσιν ἡδονὰς ποταινίους, τέλος δ᾽ ὃ χυμὸς οὔθ᾽ ὅπως ἀφῇ θέλει οὔτ᾽ ἐν χεροῖν τὸ κτῆμα σύμφορον μένειν. οὕτω γε τοὺς ἐρῶντας αὑτὸς ἵμερος δρᾶν καὶ τὸ μὴ δρᾶν πολλάκις προΐεται. §xul1 SYNONYMS OF THE…
Read the full entry →θάλασσα, -ης, ἡ,
[in LXX chiefly for יָם;]
the sea: Mt 23:15, Mk 11:23, Lk 21:25, Ro 9:27, He 11:12, Ja 1:6, Ju 13, Re 7:1, al.; τὸ πέλαγος τῆς θ. (v. Tr., ut infr.), Mt 18:6; ὁ οὐρανὸς κ. ἡ γῆ κ. ἡ θ., of the whole world, Ac 4:24, al. (Hg 2:7); θ. ὑαλίνη, Re 4:6 15:2; of the Mediterranean, Ac…
Read the full entry →θάλασσα [cf. B. 7], -ns, 7, (akin to ads [better, allied to ταράσσω etc., from its tossing; ef. Vanitek, p. 303]; Sept. for D>), [fr. Hom. down], the sea; [on its distinetion from πέλαγος see the latter word]; a. univ.: Mt. xxiii. 15; Mk. xi. 23; Lk. xvii. 2,6; xxi. 25; Ro. ix. 27; 2Co. xi. 26; Heb. xi. 12;,Jas.i.6; Jude 13; Rev. Vil. 1-3, ete.; ἐργάζεσθαι τὴν θάλ. (see ἐργάζομαι, 2 a.), Rey. xviii. 17; τὸ πέλαγος τῆς Bad. (see πέλαγος, a.), Mt. xviii. 6; joined with γῆ and οὐρανός it forms a periphrasis for the whole world, Acts iv. 24; xiv. 15; Rev. v. 13; x. 6 [L WHbr.]; xiv. 7, (Hage. ii. 7; Ps. exlv. (exlvi.) 6; Joseph. antt. 4, 3, 2; [e. Ap. 2,10,1]); among the visions of the Apocalypse a glassy sea or sea of glass is spoken of; but what the writer symbolized by this is not quite clear: Rev. iv. 6; xv. 2. b. spec. used [even without the art., cf. W. 121 (115); Β. § 124, 8b.] of…
Read the full entry →θάλασσα. BGU II. 4237 (ii/a.D.) (= Selections, p. 90) εὐχαριστῶ | | from Cnidus, Sy// 8152, where a woman devotes to Demeter (cf. 2 Cor 1178) ἔσωσε, P Oxy VII. 1067*9 (iii/A.D.) ἀγόρασόν ᾿ τῷ κυρίῳ Σεράπιδι, ὅτι μου κινδυνεύσαντος εἰς θάλασσαν μοι ὀψαρίδιον ἐκ τῆς θαλάσσης (cf. Jn 2119), and from the inserr. Michel 372" (ii/B.c.) ἐργα[ζ]όμενός τε κατὰ θάλασσαν ἐργασίαν, 7. 52119 (ii/B.c.) κατὰ γῆς καὶ κατὰ θαλάσσας. For references to ἣ ἐρυθρὰ θάλασσα, as in Ac γ35, Heb 117%, cf. P Grenf I. 9% (iii/B.c.) ἐρ]υθρᾶι θαλάσσηι, OG/S 186° (B.C. 62) ὁ συγγενὴς καὶ ἐπιστράτηγος Kal στρατηγὸς τῆς ᾿Ινδικῆς καὶ ᾿Εἰρυθρᾶς θαλάσσης, 16. 190" (B.c. 51) ἐπὶ τῆς ᾿Ινδικῆς καὶ ᾿Εἰρυθρᾶς θαλάσσης : cf. also the intr. to P Ryl 11. 66 (late ii/p.c.). For the adj. θαλάττί--σσ-)ιος, see P Oxy I. 877 (A.D. 342) θαλαττίου ναυκληρίου, ‘a seagoing vessel,” 26. X. 1288® (iv/a.D.) eis διαγραφὴν πλύου θαλασσίας…
Read the full entry →θάλασσα (thalassa) — sea.
θάλασσα [θᾰ],
Attic dialectθᾰλᾰμ-ττα [Refs] (but θάλασσα 22.236 [Refs 4th c.BC+], ἡ: —sea, [Refs 8th c.BC+]: frequently of the Mediterranean sea, ἥδε ἡ θ. [Refs 5th c.BC+]; ἡ παρ᾽ ἡμῖν θ. [Refs 5th c.BC+]; ἡ ἐντὸς καὶ κ. ἡ. λεγομένη θ. [Refs 1st c.BC+]; ἡ ἔσω θ. [Refs 4th c.BC+]; ἡ ἔξω θ., of the Ocean, [Refs]; ἡ Ἀτλαντικὴ θ. [Refs]; ἡ μεγάλη θ. [Refs 1st c.AD+]; of a salt lake, [Refs 5th c.BC+]; κατὰ θάλασσαν by sea, opposed to πεζῇ, [Refs 5th c.BC+]; opposed to κατὰ γῆς, [Refs 5th c.BC+]; κατά τε γῆν καὶ κατὰ θ. [Refs 5th c.BC+]; τῆς θ. ἀνθεκτέα ἐστί one must engage in maritime affairs, [Refs 5th c.BC+]; οἱ περὶ τὴν θ. sea-faring men, [Refs 4th c.BC+] a sea of troubles, [Refs 4th c.BC+]; ὁ Κρὴς τὴν θ. (i.e. ἀγνοεῖ), of pretended ignorance…
Read the full entry →θάλασσα
thalassa
probably prolonged from 251; the sea (genitive case or
specially):--sea.
see GREEK for 251
θάλασσα, ης, ἡ
n.f.
the sea, lake
θάλασσα the sea, Hom., etc.; when he uses it of a particular sea, he means the Mediterranean, opp. to Ὠκεανός; — Hdt. calls the Mediterranean ἥδε ἡ θάλασσα; so, ἡ παρ᾽ ἡμῖν θάλ. Plat.; κατὰ θάλασσαν by sea, opp. to πεζῇ by land, Hdt.; to κατὰ γῆς, Thuc.:—metaph., κακῶν θ. a sea of troubles, Aesch.
a well of salt water, said to be produced by a stroke of Poseidon's trident, in the Acropolis at Athens, Hdt.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
90 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 91 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 224 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 γὰρ ἀναπτῆναι, φησίν, εἰς οὐρανὸν οὐδὲ πέραν θαλάσσης ἀφικέσθαι δεῖ κατὰ ζήτησιν τοῦ καλοῦ·
τῇ δὲ τρίτῃ ἵστησι τὴν γῆν ἀναχέας περὶ αὐτὴν τὴν θάλασσαν·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
σηδυω … … … αμβα. … … ηρου … ε … ω θαλασσα … α … … … ἠλλαχέναι σοι
ἐν Μυὸς Ὅρμωι τῶι πρὸς τῇ ἐρυθρᾷ θαλάσσῃ ἔτους δωδεκάτου Αὐτοκράτορος Καίσαρος Δομιτιανοῦ Σεβαστοῦ Γερμανικοῦ Φαμενὼθ ἐνάτῃ καὶ εἰκάδι Ἀμμώνιος Εὐδαίμονος Πέρσης
θυγατρὸς αὐτῆς καὶ τοῦ ἀδελφοῦ μου. εὐχαριστῶ τῷ κυρίῳ Σεράπιδι ὅτι μου κινδυνεύσαντος εἰς θάλασσαν ἔσωσε εὐθέως. ὅτε εἰσῆλθον εἰς Μησήνους, ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς καὶ καλῶς