Matthew 15:14 — Word Study
N1904ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
BSAdo leaveaphiēmi▸ [let them alone, pay no attention to] them!autos Blindtuphlos [lacking spiritual insight] they are [spiritually] guides [leaders, directors] of the blind.tuphlos [without spiritual perception] Blindtuphlos [lacking discernment] nowde blindtuphlos ifean they shall lead,hodēgeō▸ [guides, directs] bothamphoteros [together, as a pair] intoeis a pitbothunos [a ditch, a deep hole] will fall.piptō▸ [collapse, stumble]
| Greek | English | Parsing |
|---|---|---|
| ἄφετε | do leave | Verb, second aorist, active |
| αὐτούς· | them! | Personal pronoun, accusative, plural |
| τυφλοί | Blind | Adjective, nominative, plural |
| εἰσιν | they are | |
| ὁδηγοί | guides | |
| τυφλῶν. | of the blind. | Adjective, genitive, plural |
| τυφλὸς | Blind | Adjective, nominative, singular |
| δὲ | now | Conjunction |
| τυφλὸν | blind | Adjective, accusative, singular |
| ἐὰν | if | Conditional particle |
| ὁδηγῇ, | they shall lead, | Verb, present, active |
| ἀμφότεροι | both | Adjective, nominative, plural |
| εἰς | into | Preposition |
| βόθυνον | a pit | Noun, accusative, singular |
| πεσοῦνται. | will fall. | Verb, future, no voice stated |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.” |
| KJV | Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. |
| ASV | Let them alone: they are blind guides. And if the blind guide the blind, both shall fall into a pit. |
| YLT | let them alone, guides they are — blind of blind; and if blind may guide blind, both into a ditch shall fall.' |
| WEB | Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.” |
| BBE | Let them be: they are blind guides. And if a blind man is guiding a blind man, the two will go falling into a hole together. |
Where they part company is τυφλοί — see How Translations Differ.
The structure includes a main command followed by descriptive clauses that elaborate on the consequences of following blind leaders.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectτυφλός
verbἀφίημι
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 15:14
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 on Spiritual Leadershipgenerated
Matthew 15:14 presents Jesus' warning to disregard the Pharisees, whom He describes as blind guides. This context highlights the importance of discernment in leadership and the consequences of following those who lack spiritual insight. The surrounding verses emphasize Jesus' authority in teaching and His criticism of the religious leaders of the time, reinforcing the need for genuine spiritual guidance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 4:17 | Ephraim is joined to idols; leave him alone! |
| 2 | 1 Timothy 6:5 | and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain. |
| 3 | Matthew 23:16–24 | Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ |
| 4 | Isaiah 9:16 | For those who guide this people mislead them, and those they mislead are swallowed up. |
| 5 | Isaiah 42:19 | Who is blind but My servant, or deaf like the messenger I am sending? Who is blind like My covenant partner, or blind like the servant of the LORD? |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — ἀφίημι, aphiēmigenerated
The verb ἀφίημι (aphiēmi) means to let go or release, and in this context, it is an imperative directed at the disciples to disregard the Pharisees. The second aorist tense indicates a completed action, urging immediate action to leave the blind leaders behind.
This command emphasizes the need for discernment in spiritual matters. Jesus is instructing His followers to not only ignore the false teachings of the Pharisees but also to recognize their spiritual blindness, which could lead others astray.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Disregard them! They are blind guides.' The BSB aligns with the KJV and ASV in conveying the idea of ignoring the blind leaders.
However, the translations diverge in their phrasing of τυφλοί. The KJV uses 'blind leaders of the blind,' while the ASV states 'blind guides.' The YLT and WEB also maintain similar meanings, but the BBE opts for 'Let them be: they are blind guides,' which slightly alters the emphasis.
Sentence Structuregenerated
The main verb ἄφετε (aphiēmi), 'disregard,' governs the entire sentence. It is followed by the object αὐτούς (autos), meaning 'them,' which directly addresses the Pharisees.
The structure includes a conditional clause introduced by ἐὰν (ean), leading into the statement about the blind man guiding another blind man, creating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The word ἀφίημι has roots in the Septuagint, where it appears in contexts related to forgiveness and release, such as in Psalm 32:1. This connection highlights the broader implications of letting go, not just of people but also of spiritual burdens.
In contrast, the term τυφλός is used in the Septuagint to describe physical blindness, as seen in Isaiah 42:19. Its metaphorical application in the New Testament signifies a lack of spiritual insight.
In plain words — the whole versegenerated
Matthew 15:14 shows Jesus warning His followers to disregard the Pharisees, calling them blind guides. He explains that if a blind man leads another blind man, both will fall into a pit. This emphasizes the danger of following leaders who lack spiritual understanding.
Frequently Asked Questionsgenerated
Jesus refers to the Pharisees, who lack spiritual insight and lead others astray with their teachings.
Following those who are spiritually blind can lead to confusion and spiritual danger, as they do not have the truth.
The pit symbolizes the consequences of following false leaders, indicating a downfall or spiritual peril.
We can identify spiritual blindness by examining their teachings against Scripture and observing whether they lead others toward truth or away from it.
Reflection Questionsgenerated
- In what ways have I encountered spiritual leaders who may be blind guides?
- How can I ensure that I am following leaders who have spiritual insight?
- What steps can I take to grow in my own spiritual discernment?
- How does this warning from Jesus challenge my understanding of leadership in the church?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to highlight the dangers of following misguided leaders, particularly the Pharisees.
You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be "led, blindly by the blind, down into the ditch." But when,Early Church Fathers on Matthew 15 →
“They are blind guides of blind people.” Who are these blind guides? The Pharisees, whose minds “the god of this age has blinded” because they are “unbelieving,” since they did not believe in Jesus Christ.Early Church Fathers on Matthew 15 →
Let them alone, they are blind, leaders of the blind. But if a blind man leads a blind man, both will fall into a pit. This is what the Apostle commanded: Avoid a heretical man after the first and second admonition,Early Church Fathers on Matthew 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 15:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them alone,.... Have nothing to say, or do with them; do not mind their anger and resentment, their reproaches and reflections, nor trouble yourselves at the offence they have taken; if they will
Read John Gill on Matthew 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Let them alone: they be blind leaders of the blind.
Read Robert Jamieson on Matthew 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 13,14. Every plant may be understood of doctrines, practices, or persons. These scribes and Pharisees are a wretched generation, that are got into the sheepfold not at the door; my Father never sent them, they are crept in at the windows, they are plants got into my garden, which my Father never planted there, and they must be rooted up. Let them alone, they are incorrigible, and blinded by their own interest against any conviction or instruction: as, , Ephraim is joined to idols; let him alone: so these men are joined to their superstitious traditions; I will not concern myself with them. They are pretended leaders of the blind, , but themselves are blind. I pity the poor people, for…
Read Matthew Poole on Matthew 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Ver. 14. Let them alone] A dreadful doom; like that, Hosea 4:14; "I will not punish your daughters when they commit whoredom," &c. No so great punishment as not to be punished. And, Hosea 4:17; of that same chapter, "Ephraim is joined to idols, let him alone:" q.d. he hath made a match with mischief, he shall have his belly full of it. Never was Jerusalem’ s condition so desperate as when God said unto her, "My fury shall depart from thee, I will be quiet, and no more angry," Ezekiel 16:42. A man is ever and anon meddling with his fruit trees, paring and pruning, &c.; but…
Read John Trapp on Matthew 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) They be blind leaders of the blind.—It would appear from Romans 2:19 that the phrase was one in common use to describe the ideal of the Rabbi’s calling. Now they heard it in a new form, which told them that their state was the very reverse of that ideal. And that which was worst in it was that their blindness was self-chosen (Matthew 13:15), and that they were yet all unconscious of it, and boasted that they saw (John 9:41). If the blind lead the blind, both shall fall into the ditch.—The proverb was probably a familiar one (it is given in St. Luke 6:39 as part of the Sermon on the Plain), but, as now spoken, it had the character of a prophecy. We have but to read the Jewish…
Read Charles John Ellicott on Matthew 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Let them alone] αφετεαυτους, give them up, or leave them. These words have been sadly misunderstood. Some have quoted them to prove that blind and deceitful teachers should not be pointed out to the people, nor the people warned against them; and that men should abide in the communion of a corrupt Church, because that Church had once been the Church of God, and in it they had been brought up; and to prove this they bring Scripture, for, in our present translation, the words are rendered, let them alone: but the whole connection of the place evidently proves that our blessed Lord meant, give them up, have no kind of religious connection with them, and the strong reason for which he…
Read AdamClarke on Matthew 15 →CambridgeThe Cambridge Bible for Schools and Colleges14. blind leaders of the blind] The proverb which follows is quoted in a different connection, Luke 6:39; cp. also ch. Matthew 23:16. fall into the ditch] Palestine abounded in dangers of this kind, from unguarded wells, quarries, and pitfalls; it abounded also in persons afflicted with blindness. See note ch. Matthew 9:27.
Read Cambridge on Matthew 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Let them alone — Leave them to their own inveterate folly. Their will is determined, and their purpose is fixed to ignore the truth and to deceive the people. Blind lead… fall into the ditch — A proverbial expression.
Read Daniel Denison Whedon on Matthew 15 →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
Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.”
Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.”
Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.”
Leave them! They are blind guides. If someone who is blind leads another who is blind, both will fall into a pit.”
Tyndale line
Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
Let them alone: they are blind guides. And if the blind guide the blind, both shall fall into a pit.
Let them alone: they are blind guides. And if the blind guide the blind, both shall fall into a pit.
Let them alone: they are blind leaders of the blind. And if the blind leadeth the blind, both will fall into the ditch.
Let them alone, they be the blinde leaders of the blinde: and if the blinde leade ye blinde, both shall fall into the ditche.
Strictly literal
Leave them alone; they are blind leaders of blind: but if blind lead blind, both will fall into a ditch.
let them alone, guides they are — blind of blind; and if blind may guide blind, both into a ditch shall fall.'
leave them alone, they are guides—blind of blind; and if blind may guide blind, both will fall into a ditch.”
Let them alone, they are blind guides. If a blind person guides another blind person, both will fall into a pit.”
From the Latin
Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both will fall into the pit.
Simplified
“Forget about them—they are blind guides. If a blind man leads another blind man, then they'll both fall into a ditch.”
Let them be: they are blind guides. And if a blind man is guiding a blind man, the two will go falling into a hole together.
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.
Sinite illos : cæci sunt, et duces cæcorum ; cæcus autem si cæco ducatum præstet, ambo in foveam cadunt.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܒܘܩܘ ܠܗܘܢ ܣܡܝܐ ܐܢܘܢ ܢܓܘܕܐ ܕܣܡܝܐ ܣܡܝܐ ܕܝܢ ܠܣܡܝܐ ܐܢ ܢܕܒܪ ܬܪܝܗܘܢ ܒܓܘܡܨܐ ܢܦܠܝܢ
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.
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
The standard critical text of the New Testament.
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
The previous edition, still widely cited.
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
The Society of Biblical Literature edition, freely licensed.
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί — τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
The edition that turned scholarship toward the earliest manuscripts.
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
An independent critical text built from the oldest witnesses then known.
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
A recent critical edition following documentary evidence closely.
ἄφετε αὐτούς· τυφλοί — — τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
The reading of the majority of surviving manuscripts.
ἄφετε αὐτούς· τυφλοί — — τυφλῶν. τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.
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 |
|---|---|---|
| εἰσιν they are | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ὁδηγοί guides | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| τυφλῶν. of the blind. | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 15:14
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.
ἀφίημι (aphiemi) means to send away or release, encompassing a range of actions such as forgiving debts or sins, allowing someone to depart, and neglecting something. It appears in various contexts in the New Testament, including forgiveness in Matthew 9:2 and the release of the spirit in Matthew 27:50. The word is built from the prefix ἀπ- (away) and ἵημι (to send).
ἀφ-ίημι,
[in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc.;]
to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), I Co 7:11-13; of death, τ. πνεῦμα (Ge 35:18, Hdt., al.), Mt 27:50; (φωνήν, to utter a cry, Mk 15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mt 18:27; τ. ὀφειλήν, Mt 18:32; esp. of sins (Cremer 296 f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mt 9:2, Ro 4:7(LXX), I Jo 1:9, al.; punctiliar and…
Read the full entry →ἀφ-ίημι ; pres. 2 pers. sing. ἀφεῖς (fr. the form apéw, Rev. ii. 20 for Ree. ἐᾷς), [3 pers. plur. ἀφιοῦσιν Rev. xi. 9 Tdf. edd. 2, 7, ἔν. a form ἀφιέω ; cf. B. 48 (42)]; impf. 3 pers. sing. ἤφιε, with the augm. before the prep., Mk. i. 34; xi. 16, fr. the form apiw; whence also pres. 1 pers. plur. ἀφίομεν Lk. xi. 4 L T Tr WH for ἀφίεμεν Ree. and 3 pers. apiovow Rev. xi. 9 L T Tr WH; [see WH. App. p-: 167]; fut. ἀφήσω; 1 aor. ἀφῆκα, 2 pers. sing. -xes Rev. ii. 4 T Tr WH (cf. κοπιάω] ; 2 aor. impv. ἄφες, ἄφετε, subj. 8 pers. sing. ἀφῇ, 2 pers. plur. ἀφῆτε, [inf. ἀφεῖναι (Mt. xxiii. 23 L T Tr WH; LK. v. 21 L txt. T Tr WH)], ptep. ἀφείς, ἀφέντες ; Pass., pres. ἀφίεμαι, [yet 3 pers. plur. apiovra Jn. xx. 23 WH mrg. ete.; cf. ἀφίω above]; pf. 3 pers. plur. ἀφέωνται (a Doric form [ef. W. § 14, 3 a.; B 49 (42); Kiihner § 285, 4], Mt. ix. 2,5; Mk. ii. 5, [9] —in both these Gospels L [exe. in Mk.…
Read the full entry →ἀφίημι. Some abnormal NT forms of this very “irregular ’’ verb may be illustrated: cf. Moulton, Ainéectung, p. 82f. The unaugmented aor. pass. ἀφέθησαν in Rom 47 (from Ps 311) where δὲ has ἀφείθησαν) is matched by OG/S 435° (ii/B.c.) ἀφέθη; but BGU IV. 10228 (a.p. 196) ἀφθείθημεν (zc. ἀφειθ.). ᾿Αφέωνται is to be compared with the imper. ἀφεώσθω in Michel §85'4 (Arcadian ?iii/B.C.), as well as with the Herodotean ἀνέωται : see Pro/eg. p. 38 2. Against this note imper. ἀφείσθω in CPHerm 119 verso lii- 14 (Gallienus). The pres. ἀφεῖς in Rev 27° and Ex 32%? is best taken as a regular contraction of doles, from ἀφίω (not a contract verb), which is the normal conjugation into which the -μι verb tends here to merge itself: evidence for ἀφιέω seems to be wanting. The assumption of an ἀφέω, formed by proportion from ἀφήσω, is insufficiently supported by the barbarous Silco inscr., OG/7S 20118…
Read the full entry →ἀφίημι (aphiēmi) — to release: leave.
ἀφίημι,
2nd pers.singular ἀφίης[Refs 5th c.BC+] Ionic dialect ἀπίει[Refs 5th c.BC+], 1st pers.plural ἀφίεμεν[Refs 5th c.BC+]imperfect ἀφίειν, with double augment ἠφίειν[Refs 5th c.BC+]; 3rd.pers.singular ἀφίει[Refs 8th c.BC+], Ionic dialect ἀπίει[NT+5th c.BC+]; 2nd pers.plural ἀφίετε[Refs 4th c.BC+]; 3rd.pers.plural ἀφίεσαν [Refs 5th c.BC+]: future ἀφήσω[Refs 8th c.BC+], Ionic dialect ἀπ-[Refs 5th c.BC+]: perfect ἀφεῖκα[Refs 5th c.BC+]aorist I ἀφῆκα, Ionic dialectἀπ-, Epic dialect ἀφέηκα, used in indicative only, [Refs 8th c.BC+]aorist 2 indicative only in dual and plural, ἀφέτην, ἀφεῖμεν, ἀφεῖτε or ἄφετε, ἀφεῖσαν or ἄφεσα; imperative ἄφες, subjunctive ἀφῶ, optative αφείην (2nd pers.plural ἀφεῖτε[Refs 5th c.BC+]infinitive ἀφεῖναι, participle ἀφείς:—middle, ἀφίεμαι, Ionic dialect ἀπίεμαι, [Refs 5th c.BC+]: imperfect 3rd.pers.singular…
Read the full entry →ἀφίημι
aphiemi
from 575 and hiemi (to send; an intensive form of eimi, to go); to
send forth, in various applications (as follow):--cry, forgive,
forsake, lay aside, leave, let (alone, be, go, have), omit, put (send)
away, remit, suffer, yield up.
see GREEK for 575
ἀφίημι
v.
I send away, release, remit, forgive, permit
ἀφίημι aphiēmi 143x
to send away, dismiss, suffer to depart; to emit, send forth; τὴν φωνήν, the voice, to cry out, utter an exclamation, Mk. 15:37; τὸ πνεῦμα, the spirit, to expire, Mt. 27:50; to omit, pass over or by; to let alone, care not for, Mt. 15:14; 23:23; Heb. 6:1; to permit, suffer, let, forbid not; to give up, yield, resign, Mt. 5:40; to remit, forgive, pardon; to relax, suffer to become less intense, Rev. 2:4; to leave, depart from; to desert, forsake; to leave remaining or alone; to leave behind, i.e. at one’s death, Read the full entry →
ἀφίημι ι short in epic, except in augm. tenses: ι_ attic to send forth, discharge, Lat. emittere, of missiles, Hom., etc.:—hence to let loose, utter, give vent to words, Hdt., Trag.
to let fall, Il.
to send forth an expedition, dispatch it, Hdt.: Pass., of troops, id. Hdt.
to give up or hand over to, τινι τί id. Hdt., attic:—Pass., ἡ Ἀττικὴ ἀπεῖτο ἤδη Hdt.
to send away, let go, loose, set free, Il., attic:—c. acc. pers. et gen. rei, to set free from a thing, let off from, Hdt.: in legal sense to release from an engagement, accusation, etc., ἀφ. τινὰ φόνου Dem.
to dissolve, disband, break up an army, Hdt.:— to dismiss the council or law-courts, Ar.
to put away, divorce, Hdt.
to let go as an ἄφετος, consecrate, Xen.
of things, to get rid of, δίψαν Il.; to shed its blossoms, of plants, Od.; to slacken its force, of a dart, Il.
Verb-2AAM-2P — Verb · second aorist · active · imperative · second person · pluralsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Plural
146 occurrences in the New Testament, rendered 69 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 143 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 48 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.
χρώματα μὲν [ἡ] ὅρασις, φωνὰς δὲ ἀκοή, χυλοὺς δὲ γεῦσις, καὶ ὄσφρησις ἀτμούς, μαλακότητας δὲ καὶ σκληρότητας καὶ ὅσα θερμὰ ἢ ψυχρὰ λειότητάς τε καὶ τραχύτητας ἁφή.
ὡς δʼ ἀπιοῦσαν ἐπιλελοίπει τὰ ἀναγκαῖα, ἐν κακοῖς ἦν, ὕδατος δὲ σπανίζοντος ὑπʼ ἐλάτῃ τινὶ θεῖσα τὸ παιδίον ψυχορραγοῦν, ὡς μὴ παρούσης τὴν ψυχὴν ἀφῇ, προῄει πορρωτέρω.
οὕτως γὰρ εἶπεν: Ἐλεᾶτε, ἵνα ἐλεηθῆτε: ἀφίετε, ἵνα ἀφεθῇ ὑμῖν: ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν: ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν: ὡς κρίνετε, οὕτως κριθήσεσθε: ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν.
κομίσωμαι, ἔφη, τό τε ἐκφόριον καὶ τὸ ἀνήλωμα, ἐάν τι καταλείπεται κομίσασθε. καὶ ἡμεῖς ἀφήκαμεν οὖν αὐτούς. τὸν σπόρον τοῦ σησάμου ἐφώδευσα τῆι θ τοῦ Φαμενώθ, καὶ ἐνῆν ἀνατολὴ
Ζήνων ὑπὲρ στρ … … παραλάβετε Κλέαρχον … τὸ φόρετρον καὶ συντ … αὐτὸν ἄφετε ἔρρωσο. ε ἔτους … Μεσορὴ β
ἔτους ιϛ, Πανήμου ἐμβολίμου. ἄφες ἐκ καταπλοῦ ἐν βασιλικῆι εἰκοσόρωι εἰς Φιλάμμονα Θεσσαλὸν τῶν Νικοφίλου ξεναγὸν σχιζίαν πυρράκη κλαστὸν
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 Greek word τυφλός (i.e., *typhlos*) means 'blind' and can refer to both physical and metaphorical blindness. It appears frequently in the New Testament, often in contexts discussing spiritual or mental blindness, as seen in Matthew and John. The term is derived from a root meaning 'to raise a smoke,' suggesting a state of obscurity or darkness.
τυφλός, -od, 6, (τύφω, to raise a smoke; hence prop. ‘darkened by smoke’), fr. Hom. down, Sept. for 11y, blind ; a. prop.: Mt. ix. 27sq.; xi. 5; Mk. viii. 22 sq-; x. 46; Lk. vii. 21sq.; xiv. 13,21; Jn. ix. 1 sq. 13; x. 21, ete. b. as often in prof. auth. fr. Pind. down, mentally dlind: Mt. xv. 14; xxiii. 17,19, 24, 26; Jn. ix. 39-41; Ro. ii. 19; 2 Pet. i. 9; Rev. iii. 17.
τυφλός (tuphlos) — blind.
τυφλός, ή, όν,
blind, once in [Refs 8th c.BC+], frequently in other writers; τυφλὸς ἐκ δεδορκότος [Refs 5th c.BC+]; τ. Ἄρης, Πλοῦτος, [Refs 3rd c.BC+]; τ. ὄψις, ὀφθαλμοί, [Refs 5th c.BC+] blind to.., [Refs 5th c.BC+]; but τ. τῆς προνοίας lacking vision of the future, [Refs]; τὰ τ. τοῦ σώματος, i. e. one's back, [Refs 5th c.BC+]; καὶ τυφλῷ γε δῆλον even a blind man can see that, [Refs 5th c.BC+]
2. of the limbs of the blind, τ. πούς [Refs 5th c.BC+]; [βάκτρον], τοξεύματα, [Refs]
3. metaphorically of the other senses and the mind, τ. ἦτορ [Refs 5th c.BC+]
4. metaphorically, τ. ὄλβος [Refs 5th c.BC+]
τυφλός
tuphlos
from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically
or mentally):--blind.
see GREEK for 5187
τυφλός, ή, όν
Adj
blind
τυφλός τυφλός, ή, όν τύφω blind, Il., etc.:—c. gen., τ. τινος blind to a thing, Xen.:— τὰ τυφλὰ τοῦ σώματος, i. e. one's back, id. Xen.:—of the limbs of the blind, τ. πούς, χείρ Eur.; cf. τυφλόπους.
of things, blind, dark, obscure, Aesch., Soph.; τ. σπιλάδες blind rocks, Anth.
of channels, blind, i. e. closed, choked with mud, Plut.
adv., τυφλῶς ἔχειν πρός τι to be blind to it, Plat.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
52 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 50 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 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.
τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν, ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής.
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…
Σιεφμοῦς Χαλεῖβις Παψαλις Πρυης σκυτεύς Σωτήριχος Ἱππάλου Σαλάμων Κέννις Ἀσφεῦς Τακωνος Πανκράτης Ὀννῶφρις ἀδελφός Τυφλὸς ἀλέτης Πέτων ὀνηλάτης Σαλάμων Πολῆμις Κεφαλᾶς Νωείτης γίνονται ἄνδρες κζ γεωργῶν πρὸς χώματα ἀνδρῶν
οιπον οφ … … ς οπτον … … ητηι … … ουτω … … τυφλον … … … αι κω … … μεν
Ψενοντῆρις Μάριος Ἰουλίου Τύφλος Ἁρσιήσιος Ψενσενμῖνις Πετεχνοῦμις … η Παβοῦς Ψενπ … η Πετε … υφις Ψενοντήριος Ψεναπάθης
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ὁδηγός (i.e., *hodegos*) means 'guide' or 'leader' and is derived from ὁδός (way) and ἡγέομαι (to lead). It covers both literal and figurative meanings, including roles as a teacher or instructor. The New Testament references include Acts 1:16 and Romans 2:19, where it is used to describe both physical and spiritual guidance.
ὁδηγός, -0v, ὁ, (ὁδός and jyéopar; cf. χορηγός}, a leader of the way, a guide; a. prop.: Acts i. 16 (Polyb. 5, 5,15; Plut. Alex. 27; 1 Mace. iv. 2; 2 Mace.v.15). Ὄ. in fig. and sententious discourse 65. τυφλῶν, i. 6. like one who is literally so called, namely a teacher of the ignorant and inexperienced, Ro. ii. 19; plur. 68. τυφλοὶ τυφλῶν, i. 6. like blind guides in the literal sense, in that, while themselves destitute of a knowledge of the truth, they offer themselves to others as teachers, Mt. xv. 14; xxiii. 16, 24.
ὁδηγός (hodēgos) — guide/leader.
ὁδηγ-ός, ὁ,
guide, [Refs 2nd c.BC+]; of a goddess, [Refs 2nd c.AD+]; part of a dirigible χελώνη, [Refs 2nd c.BC+] adjective, ὁδηγὰ πλοῖα pilot-boats, [Refs 2nd c.AD+]
ὁδηγός
hodegos
from 3598 and 2233; a conductor (literally or figuratively
(teacher)):--guide, leader.
see GREEK for 3598
see GREEK for 2233
ὁδηγός, οῦ, ὁ
n.m.
a leader, guide
ὁδηγός ὁδ-ηγός, οῦ, ὁ, ὁδός, ἡγέομαι a guide, Plut.
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἡ γὰρ ὁδηγὸς νεφέλη πρωτοστατοῦσα τὸν ἄλλον χρόνον ἀνακάμπτει πρὸς τὰ οὐραῖα τοῦ πλήθους, ὅπως ὀπισθοφυλακῇ, καὶ ταχθεῖσα μεθόριος τῶν διωκόντων καὶ τῶν διωκομένων τοὺς μὲν ἡνιοχοῦσα σωτηρίως καὶ ἀσφαλῶς ἐπήλαυνε, τοὺς δὲ ἀνεῖργε καὶ ἀνέκρουεν…
r Ἀγάθων Πάτρωνι χαίρειν. καλῶς ποιήσεις γράψας τῶι … δοῦναι Ἀριστοτέλει τῶι παρʼ Ἐτεωνέως ὁδηγὸν ἕως τῆς … … ἕως Πτολεμαΐδος
τ … … … ε … νησιν. ἐπεὶ τοίνυν Σάεις τις ὁδηγὸς … … άμμων Παθώτου ἀπὸ ἐποικίου Πέτρου … … καν εἰς τὸ χωρίον πρὸς
The Greek word τυφλός (i.e., *typhlos*) means 'blind' and can refer to both physical and metaphorical blindness. It appears frequently in the New Testament, often in contexts discussing spiritual or mental blindness, as seen in Matthew and John. The term is derived from a root meaning 'to raise a smoke,' suggesting a state of obscurity or darkness.
τυφλός, -od, 6, (τύφω, to raise a smoke; hence prop. ‘darkened by smoke’), fr. Hom. down, Sept. for 11y, blind ; a. prop.: Mt. ix. 27sq.; xi. 5; Mk. viii. 22 sq-; x. 46; Lk. vii. 21sq.; xiv. 13,21; Jn. ix. 1 sq. 13; x. 21, ete. b. as often in prof. auth. fr. Pind. down, mentally dlind: Mt. xv. 14; xxiii. 17,19, 24, 26; Jn. ix. 39-41; Ro. ii. 19; 2 Pet. i. 9; Rev. iii. 17.
τυφλός (tuphlos) — blind.
τυφλός, ή, όν,
blind, once in [Refs 8th c.BC+], frequently in other writers; τυφλὸς ἐκ δεδορκότος [Refs 5th c.BC+]; τ. Ἄρης, Πλοῦτος, [Refs 3rd c.BC+]; τ. ὄψις, ὀφθαλμοί, [Refs 5th c.BC+] blind to.., [Refs 5th c.BC+]; but τ. τῆς προνοίας lacking vision of the future, [Refs]; τὰ τ. τοῦ σώματος, i. e. one's back, [Refs 5th c.BC+]; καὶ τυφλῷ γε δῆλον even a blind man can see that, [Refs 5th c.BC+]
2. of the limbs of the blind, τ. πούς [Refs 5th c.BC+]; [βάκτρον], τοξεύματα, [Refs]
3. metaphorically of the other senses and the mind, τ. ἦτορ [Refs 5th c.BC+]
4. metaphorically, τ. ὄλβος [Refs 5th c.BC+]
τυφλός
tuphlos
from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically
or mentally):--blind.
see GREEK for 5187
τυφλός, ή, όν
Adj
blind
τυφλός τυφλός, ή, όν τύφω blind, Il., etc.:—c. gen., τ. τινος blind to a thing, Xen.:— τὰ τυφλὰ τοῦ σώματος, i. e. one's back, id. Xen.:—of the limbs of the blind, τ. πούς, χείρ Eur.; cf. τυφλόπους.
of things, blind, dark, obscure, Aesch., Soph.; τ. σπιλάδες blind rocks, Anth.
of channels, blind, i. e. closed, choked with mud, Plut.
adv., τυφλῶς ἔχειν πρός τι to be blind to it, Plat.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
52 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 50 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 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.
τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν, ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής.
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…
Σιεφμοῦς Χαλεῖβις Παψαλις Πρυης σκυτεύς Σωτήριχος Ἱππάλου Σαλάμων Κέννις Ἀσφεῦς Τακωνος Πανκράτης Ὀννῶφρις ἀδελφός Τυφλὸς ἀλέτης Πέτων ὀνηλάτης Σαλάμων Πολῆμις Κεφαλᾶς Νωείτης γίνονται ἄνδρες κζ γεωργῶν πρὸς χώματα ἀνδρῶν
οιπον οφ … … ς οπτον … … ητηι … … ουτω … … τυφλον … … … αι κω … … μεν
Ψενοντῆρις Μάριος Ἰουλίου Τύφλος Ἁρσιήσιος Ψενσενμῖνις Πετεχνοῦμις … η Παβοῦς Ψενπ … η Πετε … υφις Ψενοντήριος Ψεναπάθης
The Greek word τυφλός (i.e., *typhlos*) means 'blind' and can refer to both physical and metaphorical blindness. It appears frequently in the New Testament, often in contexts discussing spiritual or mental blindness, as seen in Matthew and John. The term is derived from a root meaning 'to raise a smoke,' suggesting a state of obscurity or darkness.
τυφλός, -od, 6, (τύφω, to raise a smoke; hence prop. ‘darkened by smoke’), fr. Hom. down, Sept. for 11y, blind ; a. prop.: Mt. ix. 27sq.; xi. 5; Mk. viii. 22 sq-; x. 46; Lk. vii. 21sq.; xiv. 13,21; Jn. ix. 1 sq. 13; x. 21, ete. b. as often in prof. auth. fr. Pind. down, mentally dlind: Mt. xv. 14; xxiii. 17,19, 24, 26; Jn. ix. 39-41; Ro. ii. 19; 2 Pet. i. 9; Rev. iii. 17.
τυφλός (tuphlos) — blind.
τυφλός, ή, όν,
blind, once in [Refs 8th c.BC+], frequently in other writers; τυφλὸς ἐκ δεδορκότος [Refs 5th c.BC+]; τ. Ἄρης, Πλοῦτος, [Refs 3rd c.BC+]; τ. ὄψις, ὀφθαλμοί, [Refs 5th c.BC+] blind to.., [Refs 5th c.BC+]; but τ. τῆς προνοίας lacking vision of the future, [Refs]; τὰ τ. τοῦ σώματος, i. e. one's back, [Refs 5th c.BC+]; καὶ τυφλῷ γε δῆλον even a blind man can see that, [Refs 5th c.BC+]
2. of the limbs of the blind, τ. πούς [Refs 5th c.BC+]; [βάκτρον], τοξεύματα, [Refs]
3. metaphorically of the other senses and the mind, τ. ἦτορ [Refs 5th c.BC+]
4. metaphorically, τ. ὄλβος [Refs 5th c.BC+]
τυφλός
tuphlos
from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically
or mentally):--blind.
see GREEK for 5187
τυφλός, ή, όν
Adj
blind
τυφλός τυφλός, ή, όν τύφω blind, Il., etc.:—c. gen., τ. τινος blind to a thing, Xen.:— τὰ τυφλὰ τοῦ σώματος, i. e. one's back, id. Xen.:—of the limbs of the blind, τ. πούς, χείρ Eur.; cf. τυφλόπους.
of things, blind, dark, obscure, Aesch., Soph.; τ. σπιλάδες blind rocks, Anth.
of channels, blind, i. e. closed, choked with mud, Plut.
adv., τυφλῶς ἔχειν πρός τι to be blind to it, Plat.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
52 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 50 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 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.
τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν, ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής.
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…
Σιεφμοῦς Χαλεῖβις Παψαλις Πρυης σκυτεύς Σωτήριχος Ἱππάλου Σαλάμων Κέννις Ἀσφεῦς Τακωνος Πανκράτης Ὀννῶφρις ἀδελφός Τυφλὸς ἀλέτης Πέτων ὀνηλάτης Σαλάμων Πολῆμις Κεφαλᾶς Νωείτης γίνονται ἄνδρες κζ γεωργῶν πρὸς χώματα ἀνδρῶν
οιπον οφ … … ς οπτον … … ητηι … … ουτω … … τυφλον … … … αι κω … … μεν
Ψενοντῆρις Μάριος Ἰουλίου Τύφλος Ἁρσιήσιος Ψενσενμῖνις Πετεχνοῦμις … η Παβοῦς Ψενπ … η Πετε … υφις Ψενοντήριος Ψεναπάθης
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word τυφλός (i.e., *typhlos*) means 'blind' and can refer to both physical and metaphorical blindness. It appears frequently in the New Testament, often in contexts discussing spiritual or mental blindness, as seen in Matthew and John. The term is derived from a root meaning 'to raise a smoke,' suggesting a state of obscurity or darkness.
τυφλός, -od, 6, (τύφω, to raise a smoke; hence prop. ‘darkened by smoke’), fr. Hom. down, Sept. for 11y, blind ; a. prop.: Mt. ix. 27sq.; xi. 5; Mk. viii. 22 sq-; x. 46; Lk. vii. 21sq.; xiv. 13,21; Jn. ix. 1 sq. 13; x. 21, ete. b. as often in prof. auth. fr. Pind. down, mentally dlind: Mt. xv. 14; xxiii. 17,19, 24, 26; Jn. ix. 39-41; Ro. ii. 19; 2 Pet. i. 9; Rev. iii. 17.
τυφλός (tuphlos) — blind.
τυφλός, ή, όν,
blind, once in [Refs 8th c.BC+], frequently in other writers; τυφλὸς ἐκ δεδορκότος [Refs 5th c.BC+]; τ. Ἄρης, Πλοῦτος, [Refs 3rd c.BC+]; τ. ὄψις, ὀφθαλμοί, [Refs 5th c.BC+] blind to.., [Refs 5th c.BC+]; but τ. τῆς προνοίας lacking vision of the future, [Refs]; τὰ τ. τοῦ σώματος, i. e. one's back, [Refs 5th c.BC+]; καὶ τυφλῷ γε δῆλον even a blind man can see that, [Refs 5th c.BC+]
2. of the limbs of the blind, τ. πούς [Refs 5th c.BC+]; [βάκτρον], τοξεύματα, [Refs]
3. metaphorically of the other senses and the mind, τ. ἦτορ [Refs 5th c.BC+]
4. metaphorically, τ. ὄλβος [Refs 5th c.BC+]
τυφλός
tuphlos
from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically
or mentally):--blind.
see GREEK for 5187
τυφλός, ή, όν
Adj
blind
τυφλός τυφλός, ή, όν τύφω blind, Il., etc.:—c. gen., τ. τινος blind to a thing, Xen.:— τὰ τυφλὰ τοῦ σώματος, i. e. one's back, id. Xen.:—of the limbs of the blind, τ. πούς, χείρ Eur.; cf. τυφλόπους.
of things, blind, dark, obscure, Aesch., Soph.; τ. σπιλάδες blind rocks, Anth.
of channels, blind, i. e. closed, choked with mud, Plut.
adv., τυφλῶς ἔχειν πρός τι to be blind to it, Plat.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
52 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 50 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 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.
τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν, ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής.
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…
Σιεφμοῦς Χαλεῖβις Παψαλις Πρυης σκυτεύς Σωτήριχος Ἱππάλου Σαλάμων Κέννις Ἀσφεῦς Τακωνος Πανκράτης Ὀννῶφρις ἀδελφός Τυφλὸς ἀλέτης Πέτων ὀνηλάτης Σαλάμων Πολῆμις Κεφαλᾶς Νωείτης γίνονται ἄνδρες κζ γεωργῶν πρὸς χώματα ἀνδρῶν
οιπον οφ … … ς οπτον … … ητηι … … ουτω … … τυφλον … … … αι κω … … μεν
Ψενοντῆρις Μάριος Ἰουλίου Τύφλος Ἁρσιήσιος Ψενσενμῖνις Πετεχνοῦμις … η Παβοῦς Ψενπ … η Πετε … υφις Ψενοντήριος Ψεναπάθης
ἐάν is a conditional particle formed from εἰ (if) and ἄν. It indicates uncertainty or a hypothetical situation, often followed by the subjunctive mood. The New Testament uses it in various contexts, such as in Matthew 6:22 and Romans 2:25. It can also appear with other particles, enhancing its conditional meaning.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ c. ind. (Bl., §65, 4; cf. Jo 13:17, I Co 7:36), if haply, if;
c. subjc. (cl.);
ἐάν ; I. aconditional particle (derived fr. εἰ ἄν), which makes reference to time and to experience, introducing something future, but not determining, before the event, whether it is certainly to take place; if, in case, (Lat. si; Germ. wenn; im Fall, dass; falls; wofern); οἴ.» among others, Hermann ad Viger. p.832; Klotz ad Devar. ii. 2 p- 450 sqq.; W. 291 (273) sq. It is connected 1. with the Subjunctive, according to the regular usage of the more ancient and elegant classic writers. a. with the subjunc. Present: Mt. vi. 22 (ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, if it be the case, as to which I do not know, that thine eye etc.); ibid. 23; xvii. 20; Lk. x. 6; Jn. vii. 17; viii. 54 [RGL mrg.]; ix. 31; xi. 9,10; Acts v. 38; xiii. 41; Ro. ii. 25 sq.; 1 Co.ix.16; Gal. v. 2; 1 Tim. i. 8 [not Lehm.]; Heb. xiii. 23; 1 Jn. i. 9; ii. 3, 15 ete. Ὁ. with the subjunc. Aorist, corresponding to the Lat.…
Read the full entry →ἐάν (ean) — if.
ἐάν
(so early Attic Inscrr., as [Refs 4th c.BC+], also contraction ἤν and ἄν, see at {ἤν},{ἄν} (B) [ᾱ], which by crasis with καί become κἄν:—if haply, if, regularly followed by subjunctive: for its use and for examples, see at {εἰ} [Refs 5th c.BC+]
II. in Hellenistic and late Greek, ={ἄν} after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, [LXX+5th c.BC+]
ἐάν ἐάνπερ
ean
from 1487 and 302; a conditional particle; in case that, provided,
etc.; often used in connection with other particles to denote
indefiniteness or uncertainty:--before, but, except, (and) if, (if)
so, (what-, whither-)soever, though, when (-soever), whether (or), to
whom, (who-)so(-ever). See 3361.
see GREEK for 1487
see GREEK for 302
see GREEK for 3361
ἐάν
Cond.
if
ἐάν compounded of εἰ ἄν ἐα?ν contracts into ἤν and ἄν if haply, if, followed by subj. (whereas εἰ is foll. by ind. or opt.), epic εἴ κε, αἴ κε.
in NTest. ἐάν is used just like the adverb ἄν after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, ὅσος ἐάν, ὅστις ἐάν, ὅπου ἐάν, etc.
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
345 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 339 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 746 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος, μόνος ἀποθνησκέτω.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
δεδανεισμένος Πανᾶς Ἀγαθίνωι καὶ Πατῆτι τοῖς δανείζουσιν ἐν μηνὶ Ἐπεὶφ εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ
ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα
τοῦτο ἀποδότω ὁ δεδανεισμένος τῶι δανείζοντι ἐν μηνὶ Μεσορὴ λ τοῦ αὐτοῦ ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν
The Greek word ὁδηγέω (i.e., *hodegeo*) means to lead or guide, both literally and metaphorically. It is derived from ὁδηγός and is used in the New Testament to refer to guiding people on their way (e.g., Mt 15:14, Lk 6:39, Rev 7:17) and instructing them (e.g., Acts 8:31, John 16:13). The lexicons consistently emphasize its dual role in physical guidance and teaching.
ὁδηγέω, -a; fut. ὁδηγήσω; 1 aor. subj. 3 pers. sing. ὁδηγήσῃ ; (ὁδηγός, q-v.); Sept. chiefly for 773, also for 77, yon, ete: ; a. prop. to be a guide, lead on one’s way, to guide: τινά, Mt. xv. 14; Lk. vi. 39; τινὰ ἐπί τι, Rev. vii. 17; (Aeschyl., Eur., Diod., Aleiphr., Babr., al.). Ὁ. trop. to be a quide or teacher; to give guidance to: twa, Acts viii. 31 (Plut. mor. 954 b.); εἰς τὴν ἀλήθειαν, Jn. xvi. 13 [RG L Tr WH txt. (see below) ] (ὁδήγησόν pe ἐπὶ τὴν ἀλήθειάν σου καὶ δίδαξόν pe, Ps. xxiv. (xxv.) 5 [foll. by εἰς and πρός in “Teaching of the Apostles” ch. 87); foll. by ἐν w. dat. of the thing in which one gives guidance, instruction or assistance to another, ἐν τῇ ἀληθείᾳ, Jn. xvi. 13 T WH mrg. [see above] (ὅδήηγησόν pe ἐν τῇ ὁδῷ σου k. πορεύσομαι ἐν τῇ ἀληθείᾳ σου, Ps. Ιχχχν. (Ixxxvi.) 11; ef. Ps. exviii. (exix.) 85; Sap. 1χ.11; x.…
Read the full entry →ὁδηγέω. P Leid W*- #1 (ii/iii A.p.) (= IL. p. 123) ὁ δὲ θεὸς ἔφη᾽ πάντα κεινήσεις (/. κινήσεις), Kal πάντα ἱλαρυνθήσεται, “Eppot σε ὁδηγοῦντος. With the use of the verb in Jn 16% we may compare from the hermetic literature Hermes (ed. Parthey) p. 8115 εἰς δὲ τὴν εὐσεβῆ ψυχὴν ὁ νοῦς ἐμβὰς ὁδηγεῖ αὐτὴν ἐπὶ τὸ τῆς γνώσεως has: cf. the oracular Aaibel 10411 νῦν τοι πάντα τελεῖ δαίμων, νῦν és dpO[d]y ὁδηγεῖ. See also Test. xii. patr. Jud. 19 ἡ φιλαργυρία πρὸς εἰδωλολατρείαν ὁδηγεῖ. For the form o8ayéw, which occurs sporadically, see Moulton Gy, ii. p. 71.
ὁδηγέω (hodēgeō) — to guide.
ὁδηγ-έω,
lead one upon his way, guide, with accusative person, [NT+5th c.BC+]:—passive, [Refs 1st c.AD+], Vett. Val.359.30:— also ὁδηγ-ετέω, [Refs 4th c.AD+]
ὁδηγέω
hodegeo
from 3595; to show the way (literally or figuratively
(teach)):--guide, lead.
see GREEK for 3595
ὁδηγέω
v.
I lead, guide
ὁδηγέω ὁδηγός to lead one upon his way, c. acc. pers., Aesch.; absol. to lead the way, Eur.
Verb-PAS-3S — Verb · present · active · subjunctive · third person · singularpresent active subjunctive — an action in progress.
V-PAS-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: third Number: Singular
led (`ophereth): Lead was one of the first metals to be used in the free state, probably because it was so easily obtained from its ores. Lead was found in ancient times in Egypt and the Sinaitic peninsula. There is no lead found in Palestine proper, but in Northern Syria and Asia Minor it occurs in considerable quantities, usually associated with silver. These sources no doubt furnished an important supply in Bible times. It was also brought by the Phoenicians from Spain (Tarshish) (Eze 27:12) and the British Isles.
Lead was used, as it still is, all along the Mediterranean shores for sinkers. Pieces of Egyptian fishnets probably dating from 1200 BC are now preserved in the British Museum, with their lead sinkers still attached. Since lead was the heaviest metal known to the ancients, gold excepted, it was generally used for…
This is one of the most common of metals, found generally in veins of rocks, though seldom in a metallic state, and most commonly in combination with sulphur. It was early known to the ancients, and the allusions to it in Scripture indicate that the Hebrews were well acquainted with its uses. The rocks in the neighborhood of Sinai yielded it in large quantities, and it was found in Egypt. In (Job 19:24) the allusion is supposed to be to the practice of carving inscriptions upon stone and pouring molten lead into the cavities of the letters, to render them legible and at the same time preserve them from the action of the air.
There are early allusions to this well-known metal in Scripture. The Egyptians "sank as lead" in the Red Sea, Ex 15:10; Nu 31:22; Eze 27:12. Job refers to its use in preserving a permanent record of events, by being melted and poured into letters deeply cut in a rock, Job 19:24. Leaden tablets also were used by the ancients for similar records. This metal was employed, before the use of quicksilver was known, in purifying silver; and the process by which these metals are purged from their dross, illustrates God’s discipline of his people, Jer 6:29,30; Eze…
5 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word ἀμφότεροι (i.e., *amphoteroi*) means 'both' and is used exclusively in the plural. It is derived from the comparative of ἀμφί (around) and refers to two entities, though some sources suggest it can extend to more than two in later usage. The New Testament includes it in verses like Matthew 9:17 and Acts 23:8, where it denotes both sides or both parties involved.
ἀμφότεροι, -αι, -α
(replaces ἄμφω in κοινή, v. M, Pr., 57; used of more than two, Pr., 80; MM, VGT, s.v.),
both of two: Mt 9:17, al.
ἀμφότεροι, -ar, -a, (fr. Hom. down], both of two, both the one and the other: Mt. ix. 17, ete.; τὰ ἀμφότερα, Acts xxiii. 8; Eph. ii. 14. av
ἀμφότεροι. On P Lond 336% (Α.Ὁ. 167) (=II. p. 221) Kenyon observes, ‘‘ ἀμφότεροι = πάντες in late Byzantine Greek... and it is possible that colloquially the use existed earlier.” The text here has the names of five men—apdrepor ἱερεῖς θεοῦ κώμης Σοκνοπαίου Νήσου. In P Théad 264 (A,p. 296) Αὐρήλιοι [H]pwvivos καὶ ᾿Αθανάσιος κ[α]ὶ Φιλάδελφος καὶ Σερηνίων ἀμφότεροι ἐξηγ(ητεύσαντες) makes ἀμφ. apply to three persons, if with the Ed. (and πο. 277) we read ὁ καὶ ᾿Αθανάσιος : in no. 27 we find the first two characterized as having been exegetae, while Serenion is κοσμ(ητεύσας), two years later. Prof. Thumb refers to BZ xi. p. 111 for apd. = ‘alle zusammen.” In the London papyrus, despite Bury’s paper on this late usage (C/ xi. p. 393), it is hard to disagree with Kenyon’s suspicion that it was not only the last two of these five who were priests: cf. P Lond 353” (A.D. 221) (ΞΞ 11. p. 112)…
Read the full entry →ἀμφότερος (amphoteros) — both.
ἀμφότερος
(Locrian dialect ἀμφόταρος [Refs], α, ον, (ἄμφω) rare in singular, either, i.e. both of two (opposed to ἑκάτερος each one of two), ἀμφοτέρας κοινὸν αἴας common to either land, [Refs 4th c.BC+]; ποίημα ἢ πάθος ἢ ἀμφότερον or partaking of both, [Refs 5th c.BC+]
2. [Refs 8th c.BC+] as adverb, followed by τε.. κα; ἀ. βασιλεύς τ᾽ ἀγαθὸς κρατερός τ᾽ αἰχμητής both together, prince as well as warrior, [Refs]; ἀ. γενεῇ τε καὶ οὕνεκα.. [Refs 8th c.BC+]; followed by τε.. δέ.., [Refs 5th c.BC+]; by τε.. καί.., [Refs 5th c.BC+]
3. dual in [Refs 8th c.BC+], less frequently in later writers, [Refs 5th c.BC+]; but plural is much more frequently, and is found with a dual Noun, χεῖρε…
ἀμφότεροι
amphoteros
comparative of amphi (around); (in plural) both:--both.
ἀμφότεροι, αι, α
Adj
both of two
ἀμφότεροι amphoteroi 14x
both. Only plural in the NT.
ἀμφότερος ἄμφω each or both of two, Lat. uterque, Hdt., Aesch., etc.
neut. ἀμφότερον as adv., ἀμφότερον βασιλεύς τ᾽ ἀγαθός κρατερός τ᾽ αἰχμητής both good king and stout warrior, Il.; so in neut. pl., ἀμφότερα μένειν πέμπειν τε Aesch.
κατ᾽ ἀμφότερα on both sides, utrinque, Hdt.; ἐπ᾽ ἀμφότερα, both ways, in utramque partem, id. Hdt.; ἀπ᾽ ἀμφοτέρων from both sides, ex utraque parte, id. Hdt.; ἀμφοτέραις, epic -ηισι (sc. χερσί), Od.; ἐπ᾽ ἀμφοτέρων βεβα_κώς (sc. ποδῶν) Theocr.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
15 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 14 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 58 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.
αἰεὶ γὰρ ὁ ἀπὸ μονάδος συντιθέμενος ἐν διπλασίοις ἢ τριπλασίοις ἢ συνόλως ἀναλογοῦσιν ἕβδομος ἀριθμὸς κύβος τε καὶ τετράγωνός ἐστιν, ἀμφότερα τὰ εἴδη περιέχων τῆς τε ἀσωμάτου καὶ σωματικῆς οὐσίας, τῆς μὲν ἀσωμάτου κατὰ τὴν ἐπίπεδον ἣν ἀποτελοῦσι…
Ἴσακος δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν…
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
ὡς ἐτῶν λβ οὐλὴ ἀντικνμίῳ ἀριστερῶι καὶ Τεσενούφι ὡς ἐτῶν κγ οὐλὴ γόνατι ἀριστερῶι ἀμφοτέροις Σαταβοῦτος καὶ Ἁρπαγάθῃ Τεσείους ὡς ἐτῶν κβ οὐλὴ ῥινὶ καὶ Ὥρῳ Ἐριέως ὡς ἐτῶν
Τεσενούφι ὡς ἐτῶν κε οὐλὴ μετόπῳ ἐξ ἀριστερῶν καὶ Στοτοήτει ὡς ἐτῶν κα ἀσήμῳ ἀμφοτέροις Ὥρου τοῦ Πανεφρύμμεως καὶ Στοτοήτει Στοτοήτιος πρεσβυτέρου Στοτοήτιος ὡς ἐτῶν κ οὐλὴ ὀφρύι δεξιῷ
πλείσταις πληγαῖς με ᾐκίσατο, καὶ μὴ ἀρκεσθεὶς ἐπήνεγκέ μοι Ἡρακλᾶν τινα μαχαιροφόρων οὐσιακῶν καὶ ἀμφότεροι βίᾳ βαστάξαντές με εἰσήνεγκαν εἰς τὸ λογιστήριον τοῦ ἐπιτρόπου τῶν οὐσιῶν καὶ ἐποίησάν με
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word βόθυνος (i.e., *bothunos*) means a pit or ditch, often used to refer to a cistern. It appears in the New Testament in Matthew 12:11, 15:14, and Luke 6:39. The term is closely related to βόθρος and has been noted in classical texts as well.
βόθυνος, -ov, 6, a pit, a ditch: Mt. xii. 11; xv. 14; Lk. vi. 39. (Solon in Bekker’s Aneed. i. 85; Xen. oec. 19, 3; Theophr. hist. pl. 4, 2, 2 [(var.); al.]; Sept. 2 5. xviii. 17, etc.)
βόθυνος. BGU IV. 1122'7 (B.C, 14) ἐπὶ τοῦ βοθύνου τὸ φυτόν. The word is also supplied by the editor in P Hal I. 197 (middle 111/B.C.) ἐὰν δὲ τάφρον ὀρύσσηι ἢ [βόθυνον ὀρ]ύσσηι. (For the spelling see on
βόθυνος (bothunos) — pit.
βόθυν-ος, ὁ,
={βόθρος}, [Refs 5th c.BC+]
II. a meteorological phenomenon, [Refs 4th c.BC+]
βόθυνος
bothunos
akin to 900; a hole (in the ground); specially, a cistern:--ditch,
pit.
see GREEK for 900
βόθυνος, ου, ὁ
n.m.
a pit, ditch
βόθυνος = βόθρος, Xen.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πίπτω is a Greek verb meaning 'to fall' and can refer to both literal and metaphorical falling. It encompasses various usages, including falling down, descending, and prostrating oneself in worship or supplication. The New Testament uses it in contexts like falling under judgment (James 5:12) and physical prostration (John 18:6). The lexicons show some variation in the nuances of its meanings, particularly in metaphorical applications.
πίπτω,
[in LXX chiefly for נפל;]
to fall;
πίπτω ; [impf. ἔπιπτον (Mk. xiv. 35 Τ' Trmrg. WH)]; fut. πεσοῦμαι; 2 aor. ἔπεσον and ace. to the Alex. form (received everywhere by Lchm. [exe. Lk. xxiii. 30], Tdf. [exe. Rev. vi. 16], Tr [exe. ibid.], WH; and also used by R Gin Rev. i. 17; v.14; vi. 18; xi. 165; xvii. 10) ἔπεσα (cf. [ WH. App. p.164; Tdf. Proleg. p. 123]; Lob. ad Phryn. p. 724sq.; Béitm. Ausf. Spr. ii. p. 277 sq., and see ἀπέρχομαι init.) ; pf. πέπτωκα, 2 pers. sing. -xes (Rev. ii. 5 T WH); see κοπιάω), 3 pers. plur. τκαν (Rev. xviii. 3, Led. ster. Tr txt. WH txt.; see γίνομαι) ; (fr. ΠΕΤΩ, as τίκτω fr. TEKQ [ef. Curtius, Etymol. § 214; Verbum, ii. p. 398]); fr. Hom. down; Sept. chiefly for 55); to fall; used 1. of descent from a higher place to a lower; a. prop. to fall (either from or upon, i.q. Lat. incido, decido): ἐπί w. ace. of place, Mt. x. 29; xiii. 5, [7], 8; xxi. 44 [T om. L WH Tr mrg. br. the vs.]; Mk. iv.…
Read the full entry →πίπτω, “fall down,” (1) of things—P Petr II. 13(3)? (B.c. 258-3) τὸ πρὸς νότον [τ]οῦ ὀχυρώματος τεῖχος μέρος μέν TL αὐτοῦ πεπτωκός ἐστιν, ‘the wall to the south of the prison, part of it has fallen” (Ed.) ; (2) of persons—P Oxy III. 475 (A.D. 182) ἔπεσεν kal ἐτελε[ύ]τησεν, “he fell and was killed,” the report of an accident. Tlérrwxev is common=“ paid” in documents of iii—1i B.C. : cf. P Lond 12002 (B.c. 192 or 168) (=III. p. 2) πέπτωκεν ἐπὶ τὴν ἐν Διοσπόλει τῆι μεγαλῆι τράπεζαν, ‘paid into the bank at Diospolis Magna,” and P Fay 17} (B.c. 121), P Tebt I. ror! (B.c. 120) with the editors’ notes. See also P Hib I. 662 (B.c. 228) (= Witkowski*, p. 38) πίπτει [σοι] (‘‘tibi solvitur”) ἐν τοῖς κατὰ σὲ τόποις εἰκοστή, and Wilcken Os/y. i. p. 64. For a somewhat similar use of πέπτωκεν in dockets attached to contracts etc. cf. Ρ Tebt 11. 279! (B.c. 231) πέπτωκεν εἰς κιβωτὸν τὸ συνάλλαγμα ἐν…
Read the full entry →πίπτω (piptō) — to collapse.
πίπτω,
Aeolic dialect πίσσω, accusative to Grammars in Hilgard Exc. ex libris Herodiani p.28 (cf. Hdn.Gr.2.377 note); poetry subjunctive πίπτῃσι [Refs 5th c.BC+]: Epic dialect imperfect πῖπτον [Refs 8th c.BC+] (for the quantity of ι[Refs 2nd c.AD+]; Ionic dialect πίπτεσκον (συμ-) [Refs 5th c.BC+]: future πεσοῦμαι [Refs 4th c.BC+]; Ionic dialect3rd.pers. plural πεσέονται [Refs 8th c.BC+], 3rd.pers. singular πεσέεται [Refs 5th c.BC+]aorist ἔπεσον, infinitive πεσεῖν, [Refs 8th c.BC+]; 2nd pers. singular optative πεσοίης [Refs 1st c.AD+]; Aeolic dialect and Doric dialect ἔπετον [Refs 7th c.BC+]; in later writers ἔπεσα, [LXX+5th c.BC+] (προς-): perfect πέπτωκα [Refs 5th c.BC+]; Epic dialect participle πεπτεώς, εῶτος (the εω forming one syllable by synizesis), [Refs 8th c.BC+]; also πεπτηώς, ηυῖα, [Refs 8th c.BC+]; Trag. participle πεπτώς [Refs 5th…
Read the full entry →πίπτω
pipto
peto pet'-o; (which occurs only as an alternate in certain
tenses);
probably akin to 4072 through the idea of alighting; to fall
(literally or figuratively):--fail, fall (down), light on.
see GREEK for 4072
πίπτω
v.
I fall, fall under
πίπτω to fall, fall down, Hom., etc.; πίπτειν ἐν κονίηισιν to fall in the dust, i. e. to fall and lie there, Il.; π. ἐν δεμνίοις Eur., etc.; or without ἐν, πεδίωι πίπτειν Il.; π. δεμνίοις Eur.; also, π. ἐπὶ χθονί Od.; ἐπὶ γᾶι Soph.; πρὸς πέδωι Eur.; with a Prep. of motion, π. ἐς πόντον Hes.; ἐπὶ γᾶν Aesch.; πρὸς οὖδας Eur.
Special usages:
πίπτειν ἔν τισι to fall violently upon, attack, ἐνὶ νήεσσι πέσωμεν Il.; πρὸς μῆλα καὶ ποίμνας Soph.
to throw oneself down, fall down, πρὸς βρέτη θεῶν Aesch.; ἀμφὶ γόνυ τινός Eur.
to fall in battle, πίπτε δὲ λαός Il., etc.; οἱ πεπτωκότες the fallen, Xen.; π. δορί by the spear, Eur.; —π. ὑπό τινος to fall by another's hand…
Verb-FNI-3P — Verb · future · no voice stated · indicative · third person · pluralfuture no voice stated indicative — an action still to come.
V-FNI-3P Part of Speech: Verb Tense: Future Voice: middle or passive depoNent Mood: Indicative Person: third Number: Plural
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
90 occurrences in the New Testament, rendered 30 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 189 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.
„Δὰν κρινεῖ τὸν ἑαυτοῦ λαόν, ὡσεὶ καὶ μία φυλὴ Ἰσραήλ, καὶ γενέσθω Δὰν ὄφις ἐφ’ ὁδοῦ, ἐγκαθήμενος ἐπὶ τρίβου, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω, τὴν σωτηρίαν περιμένων κυρίου“ (Gen.
ἔπειτα δὲ δείσας Ἀμαράμης, μὴ κατάφωρος γένηται καὶ πεσὼν ὑπὸ τὴν τοῦ βασιλέως ὀργὴν αὐτός τε ἀπόληται μετὰ τοῦ παιδίου καὶ τοῦ θεοῦ τὴν ἐπαγγελίαν ἀφανίσειεν, ἔγνω μᾶλλον ἐπὶ τούτῳ ποιήσασθαι τὴν τοῦ παιδὸς σωτηρίαν καὶ πρόνοιαν ἢ τῷ λήσεσθαι…
καὶ ἐλυπήθη Κάϊν λίαν καὶ συνέπεσεν τῷ προσώπῳ αὐτοῦ.
ὄντων ἱκανῶν καὶ κτηνῶν, ἔτι δὲ καὶ τῶν ἀπὸ τῆς καθʼ αὑτούς πατρικῆς χρείας πιπτόντων
ων αὐτοῖς δι … … οντων … … … τοῖς ἀφήλιξι π … πεσεῖν … … ἕτερος αὐτῶν ἀδελφὸς … … … εν χαλκώματά τινα … … τὸν
ἐτῶν η βουληθεὶς ἀπὸ τοῦ δώματος τῆς αὐτῆς οἰκίας παρακύψαι καὶ θεάσασθαι τὰς κροταλιστρίδας ἔπεσεν καὶ ἐτελεύτησεν. οὗ χάριν ἐπιδιδοὺς τὸ βιβλίδιον ἀξιῶ ἐὰν δόξῃ σοι ἀποτάξαι ἕνα τῶν