Matthew 26:5 — Word Study
N1904ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
BSAThey were sayinglegō▸ however;de Not [seize him]mē [at any time, lest there be trouble] duringen theho feast,heortē [festival, special celebration] thathina notmē a riotthorubos [disturbance, rebellion] may happenginomai▸ [a tumult, commotion, or uproar] amongen [in the midst of, surrounded by] theho people.laos [a group of individuals, a nation, or a crowd]
| Greek | English | Parsing |
|---|---|---|
| ἔλεγον | They were saying | Verb, imperfect, active |
| δέ· | however; | Conjunction |
| μὴ | Not [seize him] | Particle, negative |
| ἐν | during | Preposition |
| τῇ | the | Article, dative, singular |
| ἑορτῇ, | feast, | Noun, dative, singular |
| ἵνα | that | Conjunction |
| μὴ | not | Particle, negative |
| θόρυβος | a riot | Noun, nominative, singular |
| γένηται | may happen | Verb, second aorist, middle deponent |
| ἐν | among | Preposition |
| τῷ | the | Article, dative, singular |
| λαῷ.¶ | people. | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “But not during the feast,” they said, “or there may be a riot among the people.” |
| KJV | But they said, Not on the feast day, lest there be an uproar among the people. |
| ASV | But they said, Not during the feast, lest a tumult arise among the people. |
| YLT | and they said, 'Not in the feast, that there may not be a tumult among the people.' |
| WEB | But they said, “Not during the feast, lest a riot occur among the people.” |
| BBE | But they said, Not while the feast is going on, for fear of trouble among the people. |
Where they part company is over the translation of ἑορτῇ and θόρυβος — see How Translations Differ.
The sentence is structured around the main clause, followed by a conditional phrase that outlines the potential consequence of their actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectθόρυβος
verbλέγω
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 26:5
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 Plot to Arrest Jesusgenerated
Matthew 26:5 reveals the chief priests and elders discussing their plan to arrest Jesus without causing a riot among the people during the feast. This context highlights their fear of public backlash, which reflects the tension between Jesus and the religious authorities. The mention of the feast indicates a time of heightened activity and significance, as seen in other parts of the Gospels, where Jesus often engaged with the crowds during such festivals.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:10 | Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself. |
| 2 | Proverbs 19:21 | Many plans are in a man’s heart, but the purpose of the LORD will prevail. |
| 3 | Proverbs 21:30 | There is no wisdom, no understanding, no counsel that can prevail against the LORD. |
| 4 | Isaiah 46:10 | I declare the end from the beginning, and ancient times from what is still to come. I say, ‘My purpose will stand, and all My good pleasure I will accomplish.’ |
| 5 | Lamentations 3:37 | Who has spoken and it came to pass, unless the Lord has ordained it? |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — ἔλεγον, legōgenerated
The verb λέγω (legō) means 'to say' or 'to speak.' It is commonly used in the New Testament to convey thoughts, make declarations, and share teachings. The imperfect tense here indicates ongoing action in the past, suggesting that the leaders were actively discussing their plans.
This word appears frequently, emphasizing its importance in communication throughout the New Testament. The leaders' use of this verb shows their intention to express their concerns about the potential for unrest during the feast.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads, “But not during the feast,” they said, “or there may be a riot among the people.” This wording is echoed in several translations, including the KJV and WEB, which also emphasize the leaders' caution regarding the timing of their actions.
However, some translations differ in their choice of words. The ASV uses 'tumult' while the BSB and others opt for 'riot.' This variation highlights the translators' focus on the nature of the potential disturbance.
Sentence Structuregenerated
The main verb of the verse is ἔλεγον, they were saying, which governs the entire statement. The clause is followed by a conditional phrase introduced by μὴ, not, indicating what should be avoided, and concludes with a subjunctive clause expressing the possible outcome.
The structure of the sentence illustrates the leaders' cautious approach, as they articulate their concerns about the potential chaos that could arise among the people during the feast.
Septuagint Backgroundgenerated
ἑορτή is a term used in the Septuagint to denote a feast or festival, often linked to significant Jewish celebrations. It corresponds to the Hebrew word חַג (H2282), which also refers to a festival gathering.
This connection emphasizes the cultural and religious importance of the feast during which the events of this verse take place, highlighting the gravity of the leaders' concerns.
In plain words — the whole versegenerated
Matthew 26:5 shows the chief priests and elders plotting to arrest Jesus without causing a riot among the people during the feast. They feared that taking action during such a significant time would lead to unrest among the crowd.
Frequently Asked Questionsgenerated
They were concerned that doing so would provoke a riot among the people, as the feast attracted large crowds.
The term 'riot' suggests a disturbance or uproar, indicating the leaders' fear of losing control over the crowd's emotions during the feast.
It highlights the leaders' desire to eliminate Jesus without inciting public backlash, showing their fear of His influence over the people.
The feast represents a time of heightened religious observance and communal gathering, making the potential for unrest more pronounced.
Reflection Questionsgenerated
- What are some ways I can respond to situations that may cause unrest or conflict?
- How can I discern the right timing for actions in my own life, especially in sensitive situations?
- In what ways do I see the influence of public opinion affecting decisions in my community?
- How can I learn from the religious leaders' caution to act wisely in my own interactions?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, discussing the motivations of the religious leaders and the implications of their actions.
By reason of the parties among the populace, those who favoured and those who hated Christ, those who believed and those who believed not.Early Church Fathers on Matthew 26 →
They took counsel "in order to arrest Jesus by stealth." The prophet had aptly said about them, "May the Lord cut off all deceitful lips." "By stealth" they wanted to seize him and to kill him.Early Church Fathers on Matthew 26 →
. The law commanded that there be one high priest for life, but they, contrary to the law, had then the practice of making a new high priest each year, so that there were many.Early Church Fathers on Matthew 26 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 26:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they said, not on the feast day,.... Upon mature deliberation, it was an agreed point with them, at least it was carried by a majority, that nothing of this kind should be attempted to be done on
Read John Gill on Matthew 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, when Jesus had finished all these sayings, he said unto his disciples, For the exposition, see the notes at Mark 14:1-11.
Read Robert Jamieson on Matthew 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 3-5 , saith, The chief priests and the scribes sought how they might take him by craft, and put him to death. Luke saith much the same with Mark. They had before this been seeking how to destroy him, ; nor was it the first time they had made a formal council about it, ; but now again they met. The place is named, that was the high priest’ s hall; the councillors were the chief priests, scribes, and elders. The matter of their deliberation was to kill Christ, and how they might do it by subtlety, for they were afraid of the people, who had a great esteem for our Saviour, because of the many miracles he had wrought. But they said, Not on the feast day: that was now within two days, and…
Read Matthew Poole on Matthew 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 But they said, Not on the feast day, lest there be an uproar among the people. Ver. 5. Not on the feast day, lest, &c.] But God would have it on that feast day, and no other, Acts 4:27. And here these wicked ones fulfil the divine decree: but no thanks to them: more than to Haman for Mordecai’ s advancement, whereunto Haman held the stirrup only. Divinum consilium dum devitatur impletur, saith a Father.
Read John Trapp on Matthew 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Not on the feast day, lest there be an uproar] It was usual for the Jews to punish criminals at the public festivals; but in this case they were afraid of an insurrection, as our Lord had become very popular. The providence of God directed it thus, for the reason given in the preceding note. He who observes a festival on motives purely human violates it in his heart, and is a hypocrite before God. It is likely they feared the Galileans, as being the countrymen of our Lord, more than they feared the people of Jerusalem.
Read AdamClarke on Matthew 26 →CambridgeThe Cambridge Bible for Schools and Colleges5. on the feast day] Better, during the feast, including the Passover and the seven days of unleavened bread. lest there be an uproar among the people] The great danger at the time of the Passover, when the people, numbering hundreds of thousands, filled the city and encamped in tents outside the walls like a vast army. At a Passover, less than 30 years before, the people, partly to avenge the death of two Rabbis, rose against Archelaus, and were cruelly repressed with a slaughter of 3000 men (Joseph. Ant. xvii. 9. 3); see also xvii. 10. 2, where a similar rising against Sabinus, during the feast of Pentecost, is described.
Read Cambridge on Matthew 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Not on the feast day — They thus decided that it should not be on the feast day, that is, on Friday; but God overruled them, and it took place on that very day.
Read Daniel Denison Whedon on Matthew 26 →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
“But not during the feast,” they said, “or there may be a riot among the people.”
But they said, “Not during the feast, lest a riot occur among the people.”
“But not during the feast,” they said, “or there may be a riot among the people.”
But they said, “Not during the feast, so that there won’t be a riot among the people.”
Tyndale line
But they said, Not on the feast day, lest there be an uproar among the people.
But they said, Not during the feast, lest a tumult arise among the people.
But they said, Not during the feast, lest a tumult arise among the people.
But they said, Not on the feast -day , lest there be an uproar among the people.
But they sayd, Not on the feast day, least any vprore be among the people.
Strictly literal
but they said, Not in the feast, that there be not a tumult among the people.
and they said, 'Not in the feast, that there may not be a tumult among the people.'
and they said, “Not in the celebration, that there may not be a tumult among the people.”
For they were saying, “Not during the feast, so that a riot does not arise among the people.”
From the Latin
But they said: Not on the festival day, lest perhaps there should be a tumult among the people.
Simplified
But they said, “Let's not do this during the festival so that the people don't riot.”
But they said, Not while the feast is going on, for fear of trouble among the people.
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.
Dicebant autem : Non in die festo, ne forte tumultus fieret in populo.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܡܪܝܢ ܗܘܘ ܠܐ ܒܥܕܥܕܐ ܕܠܐ ܢܗܘܐ ܫܓܘܫܝܐ ܒܥܡܐ
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.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
The standard critical text of the New Testament.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
The previous edition, still widely cited.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
The Society of Biblical Literature edition, freely licensed.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
The edition that turned scholarship toward the earliest manuscripts.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
An independent critical text built from the oldest witnesses then known.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
A recent critical edition following documentary evidence closely.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
The reading of the majority of surviving manuscripts.
ἔλεγον δέ· μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται ἐν τῷ λαῷ.¶
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
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
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 26:5
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.
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
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 →
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 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 →
Counted over the 1,321 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 most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative 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
ἑορτή is a feminine noun meaning a feast or festival, commonly used in both classical and biblical Greek. It encompasses various types of celebrations, including religious holidays like Passover. The New Testament references it multiple times, notably in Luke and John, where it often pertains to significant Jewish feasts. Some lexicons note its use in a broader sense, including general holiday-making.
ἑορτή, -ῆς, ἡ
[in LXX for חַג (chiefly), מוֹעֵד ;]
a feast, festival: Lk 2:42, Jo 5:1 6:4 7:37, Col 2:16; ἡ ἑ. τοῦ πάσχα, Lk 2:41, Jo 13:1; τ. ἀζύμων, Lk 22:1; ἡ σκηνοπηγία, Jo 7:2 (Deiss., LAE, 116); ἐν τ. ἑ., Mt 26:5, Mk 14:2, Jo 4:45 7:11 12:20 (εἶναι ἐν ἑ.), Jo 2:23; εἰς τ. ἑ. (for the feast), Jo 13:29; ἀναβαίνειν, ἔρχεσθαι εἰς τ. ἑ., Jo 4:45 7:8, 10 11:56 12:12; τῆς ἐ μεσούσης, Jo 7:14; κατὰ ἑ. (at each feast), Mt 27:15, Mk 15:6,
ἑορτή, -ῆς, ἡ, Sept. for 39; Grk. writ. fr. Hom. down; in Hadt. ὁρτή; α feast-day, festival: Lk. ii. 42; Jn. v. 1; vi. 4; vii. 2,37; Col. ii. 16; ἡ ἑορτὴ τοῦ πάσχα: Lk. ii. 41 [W. 215 (202); B. 186 (161)]; Jn. xiii. 1; iq. ἡ ἑορτὴ τῶν ἀζύμων, Lk. xxii. 1; ἐν τῇ ἑορτῇ, during the feast, Mt. xxvi. 5; Mk. xiv. 2; Jn. iv. 45; vii. 11; xii. ἐν τῇ ἑορτῇ, to be engaged in celebrating the feast, Jn. ii. 23, ef. Baumg.-Crusius and Meyer ad loc. ; eis τὴν ἑορτήν, for the feast, Jn. xiii. 29; ἀναβαίνειν (to Jerusalem) eis τὴν ἑορτήν, In. vii. 8,10; ἔρχεσθαι εἰς τὴν ἑορτήν, Jn. iv. 45; xi. 56; xii. 12; τῆς ἑορτῆς μεσούσης, in the midst of the feast, Jn. vii. 14; κατὰ ἑορτήν, at every feast [see κατά, II. 3 a. 8.], Mt. xxvii. 15; Mk. xv. 6; Lk. xxiii. 17 [Ree.]; τὴν ἑορτὴν ποιεῖν to keep, celebrate, the feast, Acts xviii. 21 [Rec.]; κατὰ τὸ ἔθος τῆς ἑορτῆς, after the custom of the feast, Lk. ii.…
Read the full entry →ἑορτή. For this common word it is sufficient to cite BGU II. 5967 (A.D. 84) (= Selections, p. 64) ὅπως εἰς τὴν ἑωρτὴν (cf. Jn 132%) περιστερείδια ἡμεῖν ἀγοράσηι, P Fay 118% (A.D. 110) ἀγόρασον τὰ ὀρνιθάρια τῆς εἱορτῆς, P Oxy III. 47517 (A.D. 182) ἑορτῆς οὔσης ἐν τῇ Σενέϊπτα, 7d. IV. 72585 (contract of apprenticeship—a.D. 183) ἀργήσει δὲ 6 παῖς els λόγον ἑορτῶν κατ᾽ ἔτος ἡμέρας εἴκοσι, *‘ the boy shall have 20 holidays in the year on account of festivals ’’ (Edd.), 26. IX. 118529 (c. A.D. 200) τὴν τοῦ βασιλέως ἑορτὴν ἐπιτελείτωσαν, ‘let them celebrate the festival of the sovereign ”—perhaps his birthday: cf. τὴν ἑορτὴν . . Ac 1821 Ὁ. With ἑόρτασμα, LXX Wisd το], cf. the adj. ἑορτάσιμος, P Giss I. 4o% 39 (a.p. 212) ἑτέραις τισὶν ἑορτασί[μοις ἡμέραις, OG/S 5247 ἐν ταῖς ἑορτασίμοις τῶν Σεβαστῶν ἡμέραις. A form ἑορτικός occurs P Strass I. 4039 (a.p. 569). In P Tebt II. 41774 (iii/a.D.) μάθε…
Read the full entry →ἑορτή (heortē) — festival.
ἑορτ-ή,
in Ionic dialect Prose ὁρτή (so [Refs 5th c.BC+], probably in Ion Trag.21, but ἑορτή [Refs 6th c.BC+], ἡ, feast, festival, holiday, ἐπεὶ καὶ πᾶσιν ἑ. [Refs 8th c.BC+]; ὁρτὴν ἄγειν keep a feast,[Refs 5th c.BC+]
2. generally, holiday-making, amusement, pastime, παιδιᾶς καὶ ἑορτῆς χάριν [Refs 5th c.BC+]
3. proverbial, κατόπιν ἑορτῆς ἥκειν to have come the day after the fair, [Refs 5th c.BC+]; ἀεργοῖς αἰὲν ἑορτά every day's a holiday to those who don't work, [Refs 3rd c.BC+]
4. assembled multitude at a festival, ὄχλος καὶ ἑ. καὶ στρατὸς καὶ πλῆθος [Refs 3rd c.AD+]
ἑορτή
heorte
of uncertain affinity; a festival:--feast, holyday.
ἑορτή, ῆς, ἡ
n.f.
a festival, feast
ἑορτή a feast or festival, holiday, Od., Hdt., etc.; ὁρτὴν or ἑορτὴν ἄγειν to keep a feast, id. Hdt., Thuc.; ἑορτὴν ἑορτάζειν Xen.
generally, holidaymaking, amusement, pastime, Aesch., Thuc.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
Feast
As a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Gen. 21:8); on birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion of a marriage (Judg. 14:10; Gen. 29:22).
27 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 25 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 68 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.
ἑορτὴ γὰρ οὐ μιᾶς πόλεως ἢ χώρας ἐστὶν ἀλλὰ τοῦ παντός, ἣν κυρίως ἄξιον καὶ μόνην πάνδημον ὀνομάζειν καὶ τοῦ κόσμου γενέθλιον.
τῶν δὲ Σικιμωτῶν ἑορτὴν ἀγόντων Δεῖνα, θυγάτηρ ἦν Ἰακώβου μόνη, παρῆλθεν εἰς τὴν πόλιν ὀψομένη τὸν κόσμον τῶν ἐπιχωρίων γυναικῶν.
Τιβερίου Καίσαρος Σεβαστοῦ. ἐπὶ μὲν τοῦ ιϛ ἔτους μηνὶ Σεβαστῶι ἀριθμήσεως γραμματικοῦ δραχμαὶ μ ἑορτῆς δραχμαὶ κ … … … Καισαρείοις δραχμαὶ κ Φαῶφι ἀριθμήσεως δραχμαὶ μ μηνὶ Νέωι
ἔχομεν συνήθειαν πέμπειν, μάλιστα τοῖς στρατηγοῖς . πρὸ δύο ἡμερῶν ἀγόρασον τὰ ὀρνιθάρια τῆς ἑορτῆς καὶ πέμψεις αὐτὰ καὶ τοὺς λοιποὺς πέμψεις εἰς τὴν πόλιν ἔχοντας τοὺς σάκκους, ἐπεὶ
Ἀ … τ … ῳ δεκαδάρχῳ παρὰ Παβοῦτος Ὡρίωνος ἡγουμένου συνόδου κώμης Σεκνεπαίου Νήσου. ἑορτῆς οὔσης παρʼ ἡμῖν καὶ θεώντων ἡμῶν περὶ τῆς θείας τύχης τῶν κυρίων ἡμῶν ἀηττήτων
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
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.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 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 →
Counted over the 1,321 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 θόρυβος (i.e., *thorubos*) refers to a noise, uproar, or tumult, often associated with excited crowds or mourners. It encompasses a range of meanings from general disturbance to specific instances of clamorous approval or disapproval. The New Testament uses it in contexts of public disorder and emotional outcry, particularly in the Gospels and Acts.
θόρυβος, -ov, ὁ, (akin to Opdos, τύρβη. τυρβάζω, [but τύρβη etc. seem to come from another root; cf. Curtius § 250]), α noise, tumult, uproar: of persons wailing, Mk. y. 38; of a clamorous and excited multitude, Mt. xxvii. 24; of riotous persons, Acts xx. 1; xxi. 34; a tumult, as a breach of public order, Mt. xxvi. 5; ME. xiv. 2; Acts xxiv. 18. (In Grk. writ. fr. Pind. and Hdt. down; several times in Sept.)
θόρυβος. | » | πάνυ yap θλείβομαι διότι οὐκ ἐδεξάμην cov γράμματα, 2. | 120 verso? (iv/A.D.) ἀλ᾽ (1. ἀλλ᾽) ὅρα μὴ καταλίψῃς par | (Δ με) θλιβόμενον, and 26. VI. 903°8 (iv/A.p.) where a wife complains of her husband—kal περὶ ᾿Ανίλλας τῆς δούλης αὐτοῦ ἔμεινεν θλίβων τὴν ψυχήν pov, ‘he also persisted in vexing my soul about his slave Anilla” (Edd.). Cf. MGr θλιβερός, ‘‘sad,” ‘* perplexed.” The literal sense of the verb in Mt 714 may be illustrated from Apoc. Petr. 10 kal τοὺς φονεῖς ἔβλεπον καὶ τοὺς συνειδότας αὐτοῖς βεβλημένους ἕν τινι τόπῳ τεθλιμμένῳ καὶ πεπληρωμένῳ ἑρπετῶν πονηρῶν.
θόρυβος (thorubos) — commotion.
θόρῠβ-ος, ὁ,
noise, especially the confused noise of a crowded assembly, uproar, clamour, [Refs 5th c.BC+]; θόρυβος βοῆς a confused clamour, [Refs 5th c.BC+]; less frequently of an individual, [Refs 5th c.BC+]; of animals, θόρυβον δ᾽ οὐκ ἐφίλησαν ὄνων [Refs]
2. especially in token of approbation or the contrary, [Refs 5th c.BC+]
2. a applause, θ. Ληναΐτης [Refs 5th c.BC+]
2. b groans, murmurs, [Refs 5th c.BC+]; μεγάλοι θόρυβοι κατέχουσ᾽ ἡμᾶς great murmurs are abroad among us, [Refs 5th c.BC+]
II. tumult, confusion, θ. παρασχεῖν τινι [Refs 5th c.BC+]; ἐς θ. ἀπικέσθαι, καταστῆναι, [Refs 5th c.BC+]; κραυγὴ καὶ θ. [Refs 4th c.BC+]
θόρυβος
thorubos
from the base of 2360; a disturbance:--tumult, uproar.
see GREEK for 2360
θόρυβος, ου, ὁ
n.m.
confused noise, riot, disturbance
θόρυβος θόρυ^βος, ὁ, θρόος a noise, uproar, clamour, Pind., Eur., Thuc., etc.; θόρυβος βοῆς a confused clamour, Soph.
in token of approbation or the contrary:
applause, cheers, Ar., Plat., etc.
groans, murmurs, Soph.
tumult, confusion, Hdt., Thuc.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
ri'-ut: Properly, "unrestrained behavior" of any sort, but in modern English usually connoting mob action, although such phrases as a "riotous banquet" are still in common use. the King James Version uses the word in the first sense, and it is retained by the Revised Version (British and American) in Lu 15:13; Tit 1:6; 1Pe 4:4 for asotos, asotia, "having no hope of safety," "profligate]." In Pr 23:20; 28:7 the Revised Version (British and American) has preferred "gluttonous," "glutton," in Ro 13:13, "revelling," and in 2Pe 2:13, "revel."
Burton Scott Easton
7 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 7 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
ἅπερ ὁρῶντες οἱ Αἰγύπτιοι θορύβου καὶ ταραχῆς πάντ’ ἐπλήρουν τάς τε τάξεις ὑπὸ δέους συνέχεον ἐπεμπίπτοντες ἀλλήλοις καὶ ζητοῦντες ἤδη φυγεῖν, ὅτ’ οὐδὲν ἦν ὄφελος.
τότε μὲν ἡσυχίαν ἦγε μὴ βουλόμενος ἐμποδίζειν τοῖς ἀρετῇ χρῆσθαι τοῦ στρατηγοῦ θέλουσι, παυσάμενον δὲ τοῦ θορύβου παραλαβὼν καὶ συμμονωθεὶς ἀνεδίδασκεν ἃ δεῖ ποιεῖν.
ἐπειδὴ ἐκάλουν καὶ οὐχ ὑπηκούσατε, καὶ ἐξέτεινον λόγους καὶ οὐ προσείχετε, ἀλλὰ ἀκύρους ἐποιεῖτε τὰς ἐμὰς βουλάς, τοῖς δὲ ἐμοῖς ἐλέγχοις ἠπειθήσατε: τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δὲ ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος καὶ ὡς…
1rp Ὥρωι χαίρειν. τῆι α τοῦ ὑποκειμένου μηνὸς ὡσεὶ περὶ ὥραν ια θορύβου γενομένου ἐν τῆι κώμηι καὶ ἡμῶν συνεκπηδησάντων κατέλαβον ὄχλον τῶν ἐκ τῆς κώμης ἐπιβεβοηθηκότων
πέμψαι ὑπόδημα ἐπεὶ πολλὰ ὀνίναμαι αὐτῶν. οἶδας γὰρ ὅτι κοπιῶμεν ἄρτι διότι καθαιροῦμεν τὸν θόρυβον καὶ ἀκαταστασίαν τῆς πόλεως. καλῶς ποιήσεις καταπέμψαι μοι α … … δω
τις ἡμῶν. εὐχαριστῶ τῷ θεῷ ὅτι μετὰ τὰς πέντε , ἡμῶν ἡμέρας ἄλλας … θόρυβον τοσοῦτον, ἀφʼ οὗ σίνη ἔσχα, κ … … … … ἀνεῦρε τοὺς τῶν νόμων
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-2ADS-3S — Verb · second aorist · middle deponent · subjunctive · third person · singularsecond aorist middle deponent subjunctive — a completed action, viewed as a whole.
V-2ADS-3S Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: Subjunctive Person: third Number: Singular
hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1Sa 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2Sa 1:6; Es 4:7; Ec 2:14,15; 9:11 Isa 41:22); of qara', "to meet," "cause to happen," etc. (2Sa 20:1); of hayah, "to be" (1Sa 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ec 8:14…
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
λαός (laos) refers to a people or crowd, often distinguished from rulers or leaders. It is used in various contexts, including the assembly of people, the common folk, and specifically the people of Israel in the New Testament, as seen in Matthew 27:25 and Luke 2:10. The term can also denote the Christian community as the people of God, contrasting with non-believers.
λαός, -ov, ὁ, [(cf. Curtius § 535)]; Sept. more than fifteen hundred times for Dy; rarely for ‘42 and px); [fr. Hom. down]; people; 1. a people, tribe, nation, all those who are of the same stock and language: univ. of any people; joined with γλῶσσα, φυλή, ἔθνος, Rev. v. 9; vii. 9; x.11; xi. 9; xiii. 7 [Ree. om.]; xiv. 6; xvii. 15, (see γλῶσσα, 2); πάντες of λαοί, Lk. ii. 31; Ro. xv. 11; esp. of the people of Israel: Mt. iv. 23; xiii. 15; Mk. vii. 6; Lk. ii. 10; Jn. xi. 50 (where it alternates with ἔθνος) ; xviii. 14; Acts iii. 23; Heb. ii. 17; vii. 11, ete.; with Ἰσραήλ added, Acts iv. 10; distinguished fr. τοῖς ἔθνεσιν, Acts xxvi. 17, 23; Ro. xv. 10; the plur. λαοὶ Ἰσραήλ [R. V. the peoples of Is.] seems to be used of the tribes of the people (like oD), Gen. xlix. 10; Deut. xxxii. 8; Is. iii. 13, ete.) in Acts iv. 27 (where the plur. was apparently occasioned by Ps. ii. 1 in its…
Read the full entry →λαός. In the papyri λαοί is the regular term for ‘‘ natives,” “‘fellaheen.” Thus in P Petr II. 4(11)* (B.c. 255-4) we hear of a salt-tax imposed τοῖς ἐκ Κερκεήσιος λαοῖς, where the editor remarks, ‘‘an ancient and poetical form for Jeople found both in the LXX and in Papyri’’: cf. P Lille I. 168 (iii/B.C.) ἐπειδὴ καὶ ἀπεργάζονται οἱ λαοὶ Td κέρμα τοῦτο εἰς ἄριστον, ‘since the natives are working off (?) this small tax as well as they can,” P Par 631% (B.c. 164) (=P Petr III. p. 26) τοὺς πλείστους δὲ τῶν ἐν ταῖς κώμαις κατοικούντῶν λαῶν οἵ διὰ τὴν τῶν δεόντων σπάνιν ἐργατεύοντες πορίἵονται τὰ πρὸς τὸ ζῆν, ‘also most of the people inhabiting the villages, who, through lack of necessaries, supply themselves with the means of life by hard labour’? (Mahaffy), z}. 15. τῶν μὲν ταλαιπώρων λαῶν καὶ τῶν μαχίμων Kal τῶν ἄλλων ἀδυνατούντων φείσεσθε, ‘you must spare the miserable populace and the…
Read the full entry →λαός (laos) — a people.
λᾱός, ὁ,
Ionic dialect ληός [Refs 6th c.BC+] (variant{λαόν}, which is in all Mss. in [Refs 6th c.BC+]; Attic dialect λεώς, which is also used in [Refs 5th c.BC+] and in late Prose, as Foed.Byzantine cited in [Refs 5th c.BC+]
1. in [Refs 8th c.BC+] (λαοί) usually means men, i.e. soldiers, both of the whole army and smaller divisions, κριτὸς ἔγρετο λ. Ἀχαιῶν [Refs]; periphrastic, στρατὸς λαῶν[Refs]; mostly including both foot and horse, as [Refs]; but sometimes λαός denotes foot, as opposed to horse, [Refs]; also, a land army, opposed to a fleet, [Refs]; also, the common men, opposed to their leaders, [Refs]; but
2. in [Refs 8th c.BC+], almost always means men or people; as subjects of a prince, e.g. [Refs 8th c.BC+]; λαοὶ ἀγροιῶται country-folk, [Refs]; work-people, [Refs]; of sailors, [Refs…
λαός
laos
apparently a primary word; a people (in general; thus differing from
1218, which denotes one's own populace):--people.
see GREEK for 1218
λαός, οῦ, ὁ
n.m.
a people, the crowd
λαός λα_ός, οῦ, ionic ληός, attic λεώς: —, the people, both in sg. and pl., i. e.
in the warlike language of Il., the people or men of the army, soldiers; also a land-army, opp. to a fleet; the common men, opp. to their leaders
in the peaceful Od., men, people; so, ναυτικὸς λεώς seafaring folk, Aesch.; ὁ γεωργικὸς λεώς Ar.; ἀκούετε, λεῴ hear o people! the usual way of beginning proclamations at Athens, like our oyez! id. Ar.
in NTest. of Jews, and later of Christians, as opp. to heathens.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
143 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 142 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 929 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„καὶ ἀπέστειλε κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας.
μετʼ οὐ πολὺν δὲ χρόνον μεταναστὰς καὶ ἀπὸ ταύτης τῆς χώρας σὺν τῷ σφετέρῳ λαῷ εἰς τὴν τότε μὲν Χαναναίαν λεγομένην νῦν δὲ Ἰουδαίαν μετῴκησε καὶ οἱ ἀπʼ ἐκείνου πληθύσαντες, περὶ ὧν ἐν ἑτέρῳ λόγῳ διέξειμι τὰ ἱστορούμενα.
εἰς τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας, ὡς ἐν ἀκεραιοσύνῃ πιστεύσει ὁ λαός, ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ, προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα ὡς ἐπήλυτοι τῷ ἐκείνων νόμῳ.
τοῦ Ἀρσινοείτου νομοῦ. ἐδάνεισεν Ἀπύγχις πρεσβύτερος Στοτοήτιος νεωτέρου ὡς ἐτῶν κ οὐλὴ ἀντικνήμιον ἀριστερὸν Λαου … ε … ευς Πέρσῃ τῆς ἐπιγονῆς ὡς ἐτῶν πεντήκοντα οὐλὴ πήχει δεξιῷ καὶ
Σισευ … … … Ἁρπήκου Σις … … Σανσνεῦς … … … Β … λαων Β … … … … … … πεντευ … … … … … ορ
παρὰ τοῦ … ειρ … φιλοσόφου … λάῳ ἐξα … … τας ἀρχ … κοντα η … ἄνελθε