Matthew 21:18 — Word Study
N1904πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
BSAEarlyprōia thende he is coming backepanagō▸ [to set off, lead up on] intoeis theho citypolis [town with walls, Jerusalem] He became hungry,peinaō▸ [felt a strong need, craving for food, had a desire for food, to hunger]
| Greek | English | Parsing |
|---|---|---|
| πρωῒ | Early | Noun, genitive, singular |
| δὲ | then | Conjunction |
| ἐπανάγων | he is coming back | Verb, present, active |
| εἰς | into | Preposition |
| τὴν | the | Article, accusative, singular |
| πόλιν | city | Noun, accusative, singular |
| ἐπείνασεν, | He became hungry, | Verb, aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the morning, as Jesus was returning to the city, He was hungry. |
| KJV | Now in the morning as he returned into the city, he hungered. |
| ASV | Now in the morning as he returned to the city, he hungered. |
| YLT | and in the morning turning back to the city, he hungered, |
| WEB | Now in the morning, as he returned to the city, he was hungry. |
| BBE | Now in the morning when he was coming back to the town, he had a desire for food. |
Where they part company is ἐπείνασεν — see How Translations Differ.
The sentence is straightforward, with a single main clause detailing the time, action, and state of Jesus.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectἐπανάγω
verbἐπανάγω
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 21:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Return to the Citygenerated
Matthew 21:18 describes the moment when Jesus, returning to the city after spending the night in Bethany, feels hunger. This sets the stage for the subsequent event with the fig tree, highlighting Jesus' human experience and needs. This context is essential for understanding the significance of His actions as He approaches the tree, which is central to the narrative that follows.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 11:12–13 | The next day, when they had left Bethany, Jesus was hungry. |
| 2 | Matthew 4:2 | After fasting forty days and forty nights, He was hungry. |
| 3 | Matthew 12:1 | At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick the heads of grain and eat them. |
| 4 | Luke 4:2 | where for forty days He was tempted by the devil. He ate nothing during those days, and when they had ended, He was hungry. |
| 5 | Hebrews 4:15 | For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — πεινάω, peinaōgenerated
The verb πεινάω (transliterated as *peinaō*) means 'to hunger' or 'to be hungry.' It is used here in the aorist tense, indicating a completed action, specifically that Jesus became hungry at that moment.
This verb captures both physical hunger and a deeper longing. In the New Testament, it often conveys a literal need for food, as well as a metaphorical desire for spiritual nourishment, reflecting the dual nature of Jesus as both divine and human.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'He was hungry,' which aligns with the KJV and ASV. All three translations maintain the straightforward depiction of Jesus' hunger.
However, the BBE opts for 'he had a desire for food,' which emphasizes the craving aspect of hunger, while YLT uses 'he hungered,' a more archaic form that retains the same meaning.
Sentence Structuregenerated
The main verb of the sentence is ἐπείνασεν, He became hungry, which is supported by an adverbial clause indicating the time ('In the morning') and a prepositional phrase describing the action of returning to the city.
This structure highlights the sequence of events: first, the time is established, then the action of returning is noted, and finally, the state of hunger is presented as a response to the journey.
Septuagint Backgroundgenerated
πρωΐ appears in the Septuagint as a translation of the Hebrew word בֹּ֫קֶר (morning), indicating the time of day. It is used similarly in various contexts throughout the Old Testament, emphasizing the early part of the day.
πεινάω is also present in the Septuagint, translating terms related to hunger, such as רָעֵב (hungry). This connection reinforces the continuity of the concept of hunger across both Testaments.
In plain words — the whole versegenerated
Matthew 21:18 tells us that in the morning, as Jesus was returning to the city after spending the night in Bethany, He felt hunger. This moment is significant as it leads to His encounter with the fig tree, illustrating His human experience and the events that follow.
Frequently Asked Questionsgenerated
Jesus' hunger illustrates His humanity, showing that He experienced the same physical needs as any person, as seen in Matthew 4:2.
The morning setting emphasizes the start of a new day and the actions of Jesus as He begins His journey back to the city, which is crucial for the narrative.
Jesus' hunger leads directly to His encounter with the fig tree, which serves as a lesson about fruitfulness and spiritual readiness.
This moment teaches us about the importance of recognizing our physical needs and how they relate to our spiritual journey, as Jesus Himself experienced both.
Reflection Questionsgenerated
- In what ways do I recognize my own physical needs and how do they affect my spiritual life?
- How can I be more aware of the needs of those around me, just as Jesus was aware of His hunger?
- What lessons can I draw from Jesus' actions following His experience of hunger?
- How do I respond to my own cravings, both physical and spiritual, in my daily life?
The early church on this verse — how the Fathers read it
The early church Fathers comment on this passage to explore the significance of Jesus' hunger and its implications for understanding His dual nature as both divine and human.
And because this plant was figuratively a living creature, having a soul, He speaks to it as though it heard. Let no fruit grow on thee henceforward for ever.Early Church Fathers on Matthew 21 →
But when he returned to the city in the morning, he was hungry. And seeing a fig tree by the road, he went to it and found nothing on it except leaves.Early Church Fathers on Matthew 21 →
"Now in the morning as He returned into the city, He was an hungered." How is He an hungered in the morning? When He permits the flesh, then it shows its feeling.Early Church Fathers on Matthew 21 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 21:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow in the morning,.... Greek "in the first", or morning light, in the dawn, or break of day, the first spring of light; so the Latins (s) use "prima luce" for early in the morning, as soon as ever
Read John Gill on Matthew 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when he was come into Jerusalem, all the city was moved, saying, Who is this? For the exposition, see Luke 19:1-48 after 5:44; and the notes at Mark 11:12-26.
Read Robert Jamieson on Matthew 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 Now in the morning as he returned into the city, he hungered. Ver. 18. As he returned into the city] There his work lay chiefly; thither therefore he goes early, and had forgotten, for haste, to take his breakfast, as it may seem, for ere he came to the city he was hungry, though it were but a step thither. A good man’ s heart is in the place where his calling is: such a one, when he is visiting friends or so, is like a fish in the air; whereunto if it leap for recreation or necessity, yet it soon returns to its own element.
Read John Trapp on Matthew 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) In the morning.—The word implies “daybreak,” probably about 5 A.M. This was the usual Jewish time for the first food of the day. If we may infer from Luke 21:37, John 18:1, that the greater part of the night had been spent either in solitary prayer or in converse with the disciples, we have an explanation of the exhaustion which sought food wherever there might seem even a chance of finding it.
Read Charles John Ellicott on Matthew 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Now in the morning, as he returned into the city] Which was his custom from the time he wholly left Jerusalem, spending only the day time teaching in the temple; see Matthew 21:17. This was probably on Thursday, the 12th day of the month Nisan. He hungered - Probably neither he, nor his disciples, had any thing but what they got from public charity; and the hand of that seems to have been cold at this time.
Read AdamClarke on Matthew 21 →CambridgeThe Cambridge Bible for Schools and Colleges18–22. The Cursing of the Fig-Tree Mark 11:12-14; Mark 11:20-24. St Mark places this incident before the “Cleansing of the Temple,” see note Matthew 21:12-14. 19 a fig tree] Rather, a single fig-tree. found nothing thereon, but leaves only] The fig-tree loses its leaves in the winter: indeed it looks particularly bare with its white naked branches. One species, however, puts forth fruit and leaves in the very early spring, the fruit appearing before the leaves. It was doubtless a fig-tree of this kind that Jesus observed, and seeing the leaves expected to find fruit thereon. At the time of the Passover the first leaf-buds would scarcely have appeared on the common fig-tree, while this…
Read Cambridge on Matthew 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleMonday of Passion Week.§§ 112, 113. — THE FIG TREE , vv. AND ITS LESSON OF FAITH, Matthew 21:18-22.The triumphal entry, the cleansing of the temple, and the withering of the fig tree, are a series of
Read Daniel Denison Whedon on Matthew 21 →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
In the morning, as Jesus was returning to the city, He was hungry.
Now in the morning, as he returned to the city, he was hungry.
In the morning, as Jesus was returning to the city, He was hungry.
Now early in the morning, as he returned to the city, he was hungry.
Tyndale line
Now in the morning as he returned into the city, he hungered.
Now in the morning as he returned to the city, he hungered.
Now in the morning as he returned to the city, he hungered.
Now in the morning as he was returning into the city, he was hungry.
And in the morning, as he returned into the citie, he was hungrie,
Strictly literal
But early in the morning, as he came back into the city, he hungered.
and in the morning turning back to the city, he hungered,
and in the morning turning back to the city, He hungered,
Now in the morning as he returned to the city, he was hungry.
From the Latin
And in the morning, returning into the city, he was hungry.
Simplified
The next morning as he walked back into the city, he was hungry.
Now in the morning when he was coming back to the town, he had a desire for food.
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.
Mane autem revertens in civitatem, esuriit.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܨܦܪܐ ܕܝܢ ܟܕ ܗܦܟ ܠܡܕܝܢܬܐ ܟܦܢ
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.
πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
The standard critical text of the New Testament.
πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
The previous edition, still widely cited.
πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
The Society of Biblical Literature edition, freely licensed.
πρωῒ δὲ — εἰς τὴν πόλιν ἐπείνασεν,
The edition that turned scholarship toward the earliest manuscripts.
πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
An independent critical text built from the oldest witnesses then known.
πρωῒ δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
A recent critical edition following documentary evidence closely.
— δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
The reading of the majority of surviving manuscripts.
— δὲ ἐπανάγων εἰς τὴν πόλιν ἐπείνασεν,
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 |
|---|---|---|
| πρωῒ Early | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἐπανάγων he is coming back | 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 21:18
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word πρωΐ (transliterated as *proi*) is an adverb meaning 'early' or 'in the morning.' It is derived from the root πρό and is commonly used in the New Testament to denote actions occurring at dawn or early in the day, appearing in various contexts such as Matthew and Mark. The lexicons consistently define it in this way, without notable disagreement.
πρωΐ [WH πρωί (cf. I, ε, fin.)] (Attic πρῴ [ef. W. § 5, 4d.]), adv., (fr. πρό), fr. Hom. down, Sept. often for ἼΡΞ, in the morning, early, (opp. to ὀψέ) : Jn. xviii. 28 GL Τ' Tr WH; Mt. xvi. 3 (opp. here to ὀψίας γενομένης [but T br. WH reject the pass.]); [xxi. 18 T Tr txt. WH]; Mk. i. 35; xi. 20; xvi. 9; [πρωΐ, σκοτίας ἔτι οὔσης, Jn. xx. 1]; λίαν πρωΐ, foll. [in RG] by a gen. of the day (ef. Ktihner § 414, 5c. β. ii. p. 292), Mk. xvi. 2; ἅμα πρωΐ, Mt. xx. 1; ἐπὶ τὸ ποωΐ, Mk. xv. 1 [RG]; ἀπὸ πρωϊ ἕως
πρωΐ, “early,” ‘in the morning ’’: cf. P Petr III. 42 H (8f.)® (B.c. 250) (= Witkowski’, p. 15) ot πρωὶ παραγενόμενοι, P Par 3517 (B.c. 163) (= UPZi. p. 130) ἐπιστρέψας πρωΐ, and 16. 37/29 (B.c. 163) (= UPZ i. p. 128) mpwel. The adverbial τὸ πρωΐ, which is common in the LXX (Gen 405 a/.) and is used in MGr, is found in PSI IV. 402!° (iii/B.c.) καὶ γὰρ Td πρωὶ εὐθέως παρακάθηνται τῆι φακῆι πωλοῦντες τὰς κολυκύνθας. For πρώην (sc. ἡμέραν) see PSI IV. 352° (B.c. 254--) πρώην ἐν τῆι ἀπεγδόσει τῶν ἔργων, P Par 26% (B.C. 163) (= Selections, p. 16) ἀναβάντι πρώην εἰς τὸ ἱερόν, P Amh IT. 6689 (A.D. 124) πρώην οὐδὲν ἀπέδειξας, ‘the other day you proved nothing” (Edd.), P Oxy I. 59° (A.D. 292) τοῦ πρώην αἱρεθέντος Θεοδώρου ἀντὶ ’Apelovos, ‘‘ Theodore who was recently chosen in place of Arion,” 26. VIII. 1104° (A.D. 306) ἀκολ[ούθως) ols πρώην ἀναδέδωκά σοι γράμμασιν, ‘in accordance with the…
Read the full entry →πρωΐ (prōi) — early.
πρωΐ [ῐ],
Attic dialect πρῴ[Refs 5th c.BC+]: adverb: (πρό):— early in the day, at morn, opposed to ὀψέ (accusative to [Refs 4th c.BC+], the forenoon, between ἀνατολή and μεσημβρία), πρωῒ (variant{πρῶϊ}) ὑπηοῖοι [Refs 8th c.BC+]; πρῲ τῇ ὑστεραίᾳ early next morning, [NT+5th c.BC+]
2. generally, betimes, early, [Refs 8th c.BC+]
3. ={πρὸ καιροῦ} [Refs 5th c.BC+], too soon, too early, πρῴ γε στενάζεις (variant{πρό}) [Refs 5th c.BC+]; but usually πρωϊαίτερον (or πρῳαίτερον), πρωϊαίτατα (or πρῳαίτατα), Hp. [prev. cited] (variant), [Refs 5th c.BC+]
πρωΐ
proi
adverb from 4253; at dawn; by implication, the day-break watch:--early
(in the morning), (in the) morning.
see GREEK for 4253
πρωΐ
Adv
early in the morning, at dawn
πρωί prōi 12x
in the morning, early, Mt. 16:3; 20:1; Mk. 15:1; Acts 28:23; the morning watch, which ushers in the dawn, Mk. 13:35
πρωί πρό early in the day, early, at morn, Il.; c. gen., πρωὶ ἔτι τῆς ἡμέρης Hdt.; ἑκάστης ἡμέρας τὸ πρῷ Xen.; πρῷ τῇ ὑστεραίᾳ early next morning, id. Xen.; ἅμα πρωί, ἀπὸ πρωί NTest.
generally, betimes, early, in good time, Lat. mature, tempestive, Hes., Ar., etc.; c. gen., πρῲ τῆς ὥρας Thuc.
= πρὸ καιροῦ, too soon, too early, πρῷ γε στενάζεις Aesch.; πρῲ ἐσβαλόντες, καὶ τοῦ σίτου ἔτι χλωροῦ ὄντος Thuc. —πρωί takes its degrees of comparison from its deriv. adj. πρώιος, comp. πρωιαίτερον, Sup. πρωιαίτατα, attic πρῳαίτερον, πρῳαίτατα, Thuc., etc.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
ur'-li (orthros, and related words; proi):
The word generally refers to the day, and means the hour of dawn or soon after (Ge 19:2; 2Ch 36:15; Ho 6:4; Lu 24:22). Sometimes it refers to the beginning of the season, eg. the early rain (Ps 84:6; Jas 5:7; see RAIN). It may also have the sense of "speedily" (Ps 46:5). The early morning is frequently commended as the hour for prayer. See examples of Jesus (Mr 1:35; Lu…
12 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 12 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 98 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
"τὸ πρωὶ ἐγένετο καταπαυομένης τῆς δρόσου κύκλῳ τῆς παρεμβολῆς, καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον, λευκὸν ὡσεὶ πάγος ἐπὶ τῆς γῆς.
ὀπτῶνται δὲ ἀνὰ δύο διαιρεθέντες μὲν τῇ πρὸ τοῦ σαββάτου, τῷ δὲ σαββάτῳ πρωῒ κομισθέντες ἐπὶ τῆς ἱερᾶς τραπέζης τίθενται κατὰ ἓξ εἰς ἀλλήλους τετραμμένοι.
λέγω αὐταῖς: Ἐκδέξομαι αὐτὸν ἕως ὀψέ: ἐὰν δὲ μὴ ἔλθῃ, ἀπελεύσομαι εἰς τὸν οἶκον καὶ πρωῒ ἐπανήξω.
ἄλλο προσπέσῃ σημανῶ σοι, καὶ σεαυτοῦ ἐπιμελοῦ, ἵνʼ ὑγιαίνῃς. ἔρρωσο. ἔτους γ Ἁθὺρ ϛ. πρωι
ἔρχωμαι καὶ κρινῶ μετʼ αὐτοῦ. οὐδεὶς γὰρ εἰσῆλθεν εἰ μὴ αὐτός. καὶ ἐγὼ ἐγερθεὶς πρωῒ ζητήσας καὶ οὐχ εὗρον. οὐδείς μοι κομειᾶτον ἔδωκεν ὡς εὐκαιρίαν σχῶ. ἄσπασε τὴν ἀδελφήν
Αὐρηλίων Ἀντωνείνου καὶ Κομμόδου τῶν κυρίων Σεβαστῶν. εἰργάσαντο ἀπὸ … ὥρας δειλινῆς ἕως ϛ πρωὶ η τοῦ ὄντος μηνὸς Μεσορὴ εἰς ἀναβολὴν χώματος Γομ … … τόπων χωματικὰ ἔργα
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 ἐπανάγω (i.e., *epanago*) is composed of the prefix ἐπ- and the root ἀγῶ. It primarily means to bring up or back, often in a nautical context, such as putting out to sea. In the New Testament, it is used to describe both launching a boat (Luke 5:3, 4) and returning (Matthew 21:18). The lexicons do not present significant disagreements.
ἐπ-αν-άγω; 2 aor. inf. ἐπαναγαγεῖν, impy. ἐπανάγαγε, [ptep. ἐπαναγαγών, Mt. xxi. 18 T WII txt.Trmrg.]; 1. lit. fo lead up upon, sc. τὸ πλοῖον, a ship upon the deep, i.e. fo put out, Lk. v. 3 (Xen. Hell. 6, 2, 28; 2 Mace. xii. 4) ; with εἰς τὸ βάθος added, into the deep, ibid. 4. 2. to lead back; intrans. to return [ef. B. 144 (126)]: Mt. xxi. 18; (2 Mace. ix. 21; Xen. Cyr. 4, 1,3; Polyb., Diod., Joseph., Hdian., al.).
ἐπανάγω. P Par 635 (B.c. 164) (= P Petr III. p. 18) τῶι Al ἱκανῶς |... ἐπανήγομεν, ‘we give ample acknowledgments to Zeus”’ (Mahaffy) : cf. 26. δ. ἐπανάγοντα τὸ διστί αἸζόμενον ἐπὶ τὸν ἐκκείμενον κανόνα, ‘‘if he applied the doubtful cases to the | tule provided for him ” (#d.). See also P Vat Δ1δ (B.c. 168) (= Witkowski*, p. 65) οὐ γὰρ πάντως Set στενῶς ἐπανάγοντά σε (omit) προσμένειν ἕως τοῦ πορίσαι τι kal κατενεγκεῖν,
ἐπανάγω (epanagō) — to set off.
ἐπαν-άγω [ᾰγ],
bring up: hence,
1. stir up, excite, τὸν θυμόν [Refs 5th c.BC+]
2. exalt, elevate, εἰς ἡρωϊκὴν ἐπανῆκται τάξιν [Refs 4th c.BC+]
II. bring up, πρὸς τὸ φῶς [Refs 5th c.BC+]
II.2. lead or draw back, τὸ στρατόπεδον ἐς τὴν εὐρυχωρίαν [Refs 5th c.BC+]
II.3. bring back, τινὰ εἰς τὸν περὶ τοῦ πράγματος λόγον [Refs 5th c.BC+]; εἰς ἐλευθερίαν τὰ πράγματα variant in [Refs 4th c.BC+]; restore, τὰς αἱρέσεις τῶν ἱερέων εἰς τὸν δῆμον [Refs 2nd c.AD+]; τὰ ἀδικήματα εἰς τὰ κοινὰ δικαστήρια ἐ. refer them to.., [Refs 5th c.BC+]; but τῷ Δὶ ἐ. make acknowledgements to Zeus, [Refs]:—passive, to be referred back, ἐπαναγέσθω πάλιν ἐπὶ τοὺς ἄρχοντας [Refs 4th c.BC+]; to be restored, ἐπὶ ἀρχὰς καὶ στρατηγίας [Refs 2nd…
ἐπανάγω
epanago
from 1909 and 321; to lead up on, i.e. (technical) to put out (to
sea); (intransitively) to return:--launch (thrust) out, return.
see GREEK for 1909
see GREEK for 321
ἐπανάγω
v.
I put out, go up
ἐπανάγω fut. -άξω to bring up: to stir up, excite, Hdt.
to draw back an army, Thuc.
to bring back to the point, Xen., Dem.
intr. to withdraw, retreat, Xen.
to put out to sea, ναῦς id. Xen.; and without ναῦς, NTest.: so in Pass. to put to sea against, τινι Hdt.; absol., id. Hdt., Thuc.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
Ταῦτα διαπραξάμενος καὶ συναγαγὼν τοὺς ἐν τῇ Γαλάτιδι Ἰουδαίους μετὰ τέκνων καὶ γυναικῶν καὶ τῆς ὑπαρχούσης αὐτοῖς ἀποσκευῆς οἷός τε ἦν εἰς τὴν Ἰουδαίαν ἐπαναγαγεῖν.
ἔρρωσαι καὶ τὰ ἄλλα σοι κατὰ λόγον ἀπαντᾶι, εὖ ἐστιν, καὶ αὐτὸς δὲ μετρίως ἐπανάγω. καὶ πρότερον τυγχάνω σοι γεγραφηκὼς ὅπως σοι συνλαλήσω πρὸ τοῦ με καταπλεῦσαι, καὶ νῦν,
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πόλις (polis) means 'city' and can refer to an enclosed town or the inhabitants of a city. It appears frequently in the New Testament, often in the context of specific cities like Jerusalem or as a general term for urban areas. The word is derived from various dialects and has a rich history in classical literature, indicating both physical locations and the concept of citizenship.
πόλις, -εως, ἡ,
[in LXX chiefly and very freq. for עִיר;]
a city: Mt 2:23, Mk 1:45, Lk 4:29, Jo 4:8, al. mult.; opp. to κῶμαι (κ. καὶ ἀγροί), Mt 9:35 10:11, Mk 6:56, Lk 8:1 13:22; c. nom. propr. in appos. (cl.), Ac 11:5 16:14; c. id. in gen. appos. (Bl., § 35, 5), Ac 8:5, II Pe 2:6; gen., of the region, Lk 1:26 4:31, Jo 4:5; of the inhabitants,
πόλις, -ews, 7, (πέλομαι, to dwell [or rather denoting originally ‘fulness,’ ‘ throng’; allied with Lat. pleo, plebs, ete.; ef. Curtius p. 79 and §374; Vanitek p. 499; (otherwise Fick i. 138)]), [fr. Hom. down], Sept. chiefly for ~y, besides for 7 Pp, WH (8 ate), ete., a city; a. univ.: Mt. ii. 23; Mk.i.45; Lk. iv. 29; Jn. xi.54; Acts vy. 16, and very often in the historical bks. of the N. T. ; κατὰ τὴν πόλιν, through the city [A. V. in; see xara, IT. 1 a.], Acts xxiv. 12; κατὰ πόλιν, κατὰ πόλεις, see κατά, IT. 3 a. a. p. 328"; opp. to κῶμαι, Mt. ix. 35; x.11; Lk. viii. 1; xiii. 22; to κῶμαι καὶ aypot, Mk. vi. 56; ἡ ἰδία πόλις, see ἴδιος, 1 Ὁ. p. 297"; πόλις with the gen. of a pers. one’s native city, Lk. ii. 4,11; Jn.i.44 (45); or the city in which one lives, Mt. xxii. 7; Lk. iv. 29; x. 11; Acts xvi. 20; Rev. xvi. 19; Jerusalem is called, on account of the temple erected there, πόλις…
Read the full entry →πόλις. In the second Logia fragment, P Oxy IV. 6542, Blass suggested the restoration ὑμεῖς ἐστὲ mrd[Ats (sc. τοῦ θεοῦ), and is followed by White (Sayzzgs, p. 9). It may be worth while to note that this ancient by-form of πόλις occurs in three ostraca of the reign of Caligula as a proper name, Ostr 380! διαγεγρά(φηκεν) Πτόλις Ψενεν(ούφιος), 7. 3811, 3821, and similarly in PSI IV. 317! (a.p. 95) ᾿Ασκληπιάδης Πτόλιδι τῶι φιλτάτωι χαίρειν. This recalls πολιτάρχης 5 the fact that πτόλεμος also survived in the royal name ἹΠτολεμαῖος. The distributive force which πόλις has in several Lucan passages (Ac 154 a/.) and in Tit 1° is to be set against the very different meaning of the phrase in sundry documents of the new collection from Alexandria (reign of Augustus). Schubart, who edits the documents in BGU IV., notes (Archiv v. p. 38) that in a good many papers relating to the hire of a nurse…
Read the full entry →πόλις (polis) — city.
πόλις,
Epic dialect also πτόλις (found sometimes in Trag. etc., see at {πτόλις}), ἡ: Epic dialect forms, accusative singular πόληα [Refs 8th c.BC+]; genitive πόλιος or πτόλιος, [Refs 8th c.BC+] P.(scanned ?~X ?~X ?~X ¯ [Refs 8th c.BC+]: Ionic dialect forms, genitive πόλεως [Refs 6th c.BC+]; dative mostly πόλει, but πόλῑ [Refs 5th c.BC+]; accusative πόλῑς [Refs]: Doric dialect genitive singular πόλιος [Refs 2nd c.BC+]; dative singular πόλι [Refs 4th c.BC+]; dative plural πολίεσι [Refs 5th c.BC+]; πολίεσσι Foed.Lac. cited in [Refs 5th c.BC+]; Cretan dialect πόλιθι [Refs]: Aeolic dialect genitive πόλιος [Refs 7th c.BC+] disyllable (as also in Comedy texts, except [Refs 5th c.BC+]; Attic dialect dual πόλη [Refs 5th c.BC+]:—city, [Refs 8th c.BC+]; π. ἄκρη, ἀκροτάτη, ={ἀκρόπολις}, the citadel, [Refs 8th c.BC+]; which at Athens also was in early times called…
Read the full entry →πόλις
polis
probably from the same as 4171, or perhaps from 4183; a town
(properly, with walls, of greater or less size):--city.
see GREEK for 4183
see GREEK for 4171
πόλις, εως, ἡ
n.f.
a city
πόλις polis 162x
a city, an enclosed and walled town, Mt. 10:5, 11; 11:1; meton. the inhabitants of a city, Mt. 8:34; 10:15; with a gen. of person, or a personal pronoun, the city of any one, the city of one’s birth or residence, Mt. 9:1; Lk. 2:4, 11; ἡ πόλις, the city, κατ’ ἐξοχήν, Jerusalem, Mt. 21:18; 28:11; met. a place of permanent residence, abode, home, Heb. 11:10, 16; 13:14. The frequency count does not include its occurrence in the name Νέαν πόλιν in Acts 16:11
πόλις πόλις, ιος, ἡ, gen. πόλεως dissyll. in attic Poets ionic and doric πόλιος dissyll. in Il. doric πολίεσι:—acc. πόλεις, πόλιας:— a city, Hom., Hes., etc.; πόλις ἄκρη and ἀκροτάτη, ῀ ἀκρόπολις, the citadel, Il.: this at Athens was often called simply πόλις, while the rest of the city was called ἄστυ, Thuc., etc.:—the name of the city was often added in gen., Ἰλίου π., Ἄργους π. the city of . . , Aesch., etc.; also in appos., ἡ Μένδη π. Thuc.
one's city or country, Od., etc.
when πόλις and ἄστυ are joined, the former is the body of citizens, the latter their dwellings, Il.; ὧν πόλις ἀνάριθμος ὄλλυται, where πόλις = a number of citizens, Soph.:—hence,
Read the full entry →Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
165 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 163 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 585 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
πάλιν ὡς ἔμελλεν ἡ πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς Ἰσραὴλ παραδίδοσθαι, ἐφανερώθη.
ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ
Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις Πατοῦτος παστοφορίου ἐντὸς τοῦ
τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ Πετεσούχου τοῦ Ἑρμίου
πεινάω is a Greek verb meaning 'to hunger' or 'to be hungry,' derived from the concept of pinching toil. It encompasses both physical hunger and a metaphorical craving, such as longing for righteousness (Matthew 5:6). The term appears frequently in the New Testament, indicating both literal need and spiritual desire. Notably, the lexicons do not present significant disagreement on its meanings.
πεινάω, -@, inf. πεινᾶν (Phil. iv. 12); fut. πεινάσω (Lk. vi. 25; Rev. vii. 16); 1 aor. ἐπείνασα, ---- for the earlier forms πεινῆν, πεινήσω, éreivnoa; cf. Lob. ad Phryn. pp. 61 and 204; W.§13, 3b.; [B. 37 (32); 44 (38)]; see also διψάω ; (fr. πεῖνα hunger; [see πένης }) ; fr. Hom. down; Sept. for 31; to hunger, be hungry; a. prop. : Mt. iv. 2; xii. 1,3; xxi. 18; xxv. 85, 37,42, 44; Mk. ii. 25; xi. 12; Lk. iv. 2; vi. 3, 25; i.q. to suffer want, Ro. xii. 20; 1 Co. xi. 21, 34; to be needy, Lk. i. 53; vi. 21; Phil. iv. 12; in this same sense it is joined with διψᾶν, 1 Co. iv. 11; in figurative disc. οὐ πεινᾶν x. οὐ διψᾶν is used to describe the condition of one who is in need of nothing requisite for his real (spiritual) life and salvation, Jn. vi. 35; Rev. vii. 16. b. metaph. to crave ardently, to seek with eager desire: w. ace. of the thing, τὴν δικαιοσύνην, Mt. v. 6 (in the better Grk.…
Read the full entry →πεινάω, “hunger”: cf. P Flor I. 615 (a.p. 85) (= Chrest. 11. p- £9) λειμοῦ γεν[ομ]ένου πε[ι]νῶν οὐκ ἀπή[τ]εις [τὸ]ν πυρόν ; The construction c. acc. in Mt 5° appears to be unique. For the reading πίνων not πινῶν in P Par 4723 see σιν. πίνω, and for the disappearance of the —qw verbs from the Kowy see Proleg. p. 54, Thackeray Gr. i. p. 242.
πεινάω (peinaō) — to hunger.
πειν-άω,
forms in αε contraction into η not ᾱ (as in διψάω,[Refs 2nd c.AD+], πεινῇς, -ῇ [Refs 5th c.BC+]; infinitive πεινῆν [Refs 5th c.BC+]; Epic dialect πεινήμεναι [Refs 8th c.BC+]: imperfect ἐπείνων [Refs 5th c.BC+]: future πεινήσω [Refs 5th c.BC+]; later πεινάσω [ᾱ] [LXX+NT]: aorist ἐπείνησα [LXX+5th c.BC+]: perfect πεπείνηκα [Refs 5th c.BC+]: later we find the contraction of αε into ᾱ, ἐπείνας, πεινᾷ, -ᾶν, [LXX+NT]: (πεῖνἀ):—to be hungry, πεινάων, of a lion, [Refs 8th c.BC+]; κακῶς π. to be starved, [Refs 5th c.BC+]; thrice in Trag., πεινῶσα [Refs 5th c.BC+]
II. with genitive, hunger after, σίτου δ᾽ οὐκέτ᾽ ἔφη πεινήμεναι [Refs 8th c.BC+]
πεινάω
peinao
from the same as 3993 (through the idea of pinching toil; "pine"); to
famish (absolutely or comparatively); figuratively, to crave:--be an
hungered.
see GREEK for 3993
πεινάω
v.
I am hungry, needy
πεινάω peinaō 23x
to hunger, be hungry, Mt. 4:2; Mk. 11:12; to be exposed to hunger, be famished, 1 Cor. 4:11; Phil. 4:12; met. to hunger after, desire earnestly, long for, Mt. 5:6
πεινάω forms in αε contr. into η not α_, as in διψάω πεῖνα to be hungry, suffer hunger, be famished, Lat. esurio, Hom., etc.: πεινᾶντι (doric for -ῶντι) μὴ προσενθῆις don't go near a hungry man, Theocr.
c. gen. to hunger after, Od.: —metaph., π. χρημάτων, ἐπαίνου Xen., NTest.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
23 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 23 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 31 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 δὲ πρὸς πᾶσαν σιτίων τε καὶ ποτῶν ἀπόλαυσιν ἄφετος εὐθὺς ὁρμήσασα τά τε ἤδη εὐτρεπισθέντα ἐπιλέγεται καὶ πεῖναν ἄληκτον καὶ ἄπληστον ἴσχει τῶν ἀπόντων, ὡς, κἂν αἱ τῆς γαστρὸς ἀποπληρωθῶσι δεξαμεναί, σπαργῶσαν ἔτι καὶ μαιμῶσαν τὴν ἀεὶ κενὴν…
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς ἐν θλίψει ἡμῶν σῶσον, τοὺς ταπεινοὺς ἐλέησον, τοὺς πεπτωκότας ἔγειρον, τοῖς δεομένοις ἐπιφάνηθι, τοὺς ἀσθενεῖς ἴασαι, τοὺς πλανωμένους τοῦ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας, λύτρωσαι τοὺς δεσμίους ἡμῶν, ἐξανάστησον τοὺς ἀσθενοῦντας,…
παρὰ Θερμουθίου τῆς Πλουτάρχου τῶν ἀπʼ Ὀξυρύγχων πόλεως. θεραπαινίδιόν μου οἰκογενές, οὗ ἔστιν ὄνομα Πεῖνα, ἠγάπησα καὶ ἐτημέλησα ὡς θυγάτριον ἐπʼ ἐλπίδι τοῦ ἡλικίας γενόμενον ἔχειν με γηροβοσκόν, γυναῖκα
παρά τι ποιῶ. καλῶς ποιήσεις ποιήσασά μοι ἄρτων ἡμιαρτάβιον ὅτι ὁ κλίβανος πέπτωκε καὶ πεινῶμεν· ἀθήραν ἔσθομεν. ἀσπάζου Παράβολον. ἔρρωσο.
Ζωσείμῃ τῇ ἀδελφῇ χαίρειν. διὰ τί μοι οὐκ ἀπεστάλκατε τοὺς ἄρτους, ἀλλὰ ἀφήκατε με πεινᾶν; καλῶς ποιήσετε … πέμψατέ μοι … … αισυ … … … … μοι