Matthew 27:28 — Word Study
N1904καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
BSAAndkai having strippedekduō▸ [took off his clothing, unclothed] Himautos a robechlamus [military cloak, royal garment] scarletkokkinos [crimson, red, deep red, crimson-colored] they put around [placed around, put on] Him,
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἐκδύσαντες | having stripped | Verb, aorist, active |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| χλαμύδα | a robe | Noun, accusative, singular |
| κοκκίνην | scarlet | Adjective, accusative, singular |
| περιέθηκαν | they put around | |
| αὐτῷ, | Him, |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They stripped Him and put a scarlet robe on Him. |
| KJV | And they stripped him, and put on him a scarlet robe. |
| ASV | And they stripped him, and put on him a scarlet robe. |
| YLT | and having unclothed him, they put around him a crimson cloak, |
| WEB | They stripped him and put a scarlet robe on him. |
| BBE | And they took off his clothing, and put on him a red robe. |
Where they part company is ἐκδύσαντες and κοκκίνην — see How Translations Differ.
The structure shows one main action with participial and prepositional phrases that elaborate on the actions taken by the soldiers.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectἐκδύω
verbἐκδύω
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 27:28
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 Mocking of Jesusgenerated
Matthew 27:28 occurs during the mocking of Jesus by the soldiers after His arrest. This moment illustrates the cruelty of His treatment and the fulfillment of prophecies about the Messiah's suffering. The soldiers' actions serve to ridicule Jesus' claim to kingship, as they dress Him in a robe that symbolizes royalty, albeit in a mocking manner. This event is part of a larger narrative that includes the physical abuse and humiliation Jesus faced leading up to His crucifixion.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 15:17 | They dressed Him in a purple robe, twisted together a crown of thorns, and set it on His head. |
| 2 | Luke 23:11 | And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate. |
| 3 | John 19:2–5 | The soldiers twisted together a crown of thorns, set it on His head, and dressed Him in a purple robe. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — ἐκδύσαντες, ekduōgenerated
The word ἐκδύω (ekduō) is an aorist active participle meaning 'having stripped.' It describes the action of removing clothing, specifically in this context, the clothing of Jesus. This word emphasizes the act of stripping as a significant moment of humiliation.
In the New Testament, this term appears only a few times, indicating a specific focus on the act of undressing, which can also carry metaphorical implications of shedding one's old self or identity, as seen in passages like 2 Corinthians 5:4.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'They stripped Him and put a scarlet robe on Him.' The KJV and ASV use similar wording, maintaining the straightforward description of the actions.
However, the Young's Literal Translation opts for 'having unclothed him,' which emphasizes the action of removing clothing, while the Basic English Bible uses 'took off his clothing,' focusing on the act of undressing.
Sentence Structuregenerated
The main verb of the verse is ἐκδύσαντες, having stripped, which governs the action of the subject, the soldiers. This is followed by a direct object, αὐτὸν, Him, indicating who was stripped.
The second part of the verse introduces another action with the verb περιέθηκαν, they put around, which also has a direct object, χλαμύδα, robe, specifying what was placed on Him.
Septuagint Backgroundgenerated
The word ἐκδύω does not appear in the Septuagint, but it is related to the Hebrew word פָּשַׁט (H6584), which also means to strip off or to take off garments. This connection highlights the continuity of the concept of stripping in both the Hebrew Scriptures and the New Testament.
Similarly, the action of putting on clothing can be linked to the Hebrew לָבֵשׁ (H3847), which means to wear or to be clothed, showing a thematic resonance across the texts.
In plain words — the whole versegenerated
Matthew 27:28 describes how the soldiers stripped Jesus of His clothing and put a scarlet robe on Him. This act was part of their mockery of Him as King, highlighting the humiliation He faced before His crucifixion.
Frequently Asked Questionsgenerated
The scarlet robe symbolizes mockery of Jesus' kingship, as the soldiers dressed Him in a color associated with royalty but did so in a derisive manner.
The soldiers stripped Jesus as part of their mocking treatment of Him, intending to humiliate Him further during His trial.
This action signifies the physical and emotional abuse Jesus endured, fulfilling prophecies about the suffering Messiah.
This verse is part of the events leading to the crucifixion, illustrating the cruelty of the soldiers and the fulfillment of the suffering predicted in the Old Testament.
Reflection Questionsgenerated
- What does this passage reveal about the nature of Jesus' suffering?
- How can I reflect on the ways I might mock or belittle others, intentionally or unintentionally?
- In what ways can I stand up against injustice and humiliation in my own life?
- How does understanding Jesus' humiliation help me appreciate His sacrifice more deeply?
The early church on this verse — how the Fathers read it
Early Church Fathers provide insights into the significance of the scarlet robe, linking it to Old Testament symbolism and the mockery of Jesus' kingship.
That scarlet robe was prefigured by the scarlet sign mentioned in Joshua the son of Nun, which Rahab used for her safety, and mentioned in Genesis,Early Church Fathers on Matthew 27 →
Hence we understand what Mark means by clothed him with purple; (Mark 15:17.) instead of the royal purple, this scarlet cloak was used in mockery;Early Church Fathers on Matthew 27 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 27:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they stripped him,.... Of his clothes; at least of his upper garment: for one man to spit upon another, as these soldiers afterwards did on Christ, or to strip him of his garment, according to
Read John Gill on Matthew 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. For the exposition, see the notes at Mark 15:16-22.
Read Robert Jamieson on Matthew 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments28 And they stripped him, and put on him a scarlet robe. Ver. 28. And they stripped him] That we might be clothed with the rich and royal raiment of his righteousness, that fleece of the Lamb of God, who taketh away, &c. And put on him a scarlet robe] O’ erworn and threadbare, no doubt; so to set him forth as a theatrical king, in contempt of him; but the kingdom of Christ came not by observation. He is an obscure king, as Melchisedec was, but yet a king, as he told Pilate; and this was that good confession witnessed by him, and celebrated by St Paul, 1 Timothy 6:13.
Read John Trapp on Matthew 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) A scarlet robe.—Here again we have a technical word, the chlamys or paludamentum, used for the military cloak worn by emperors in their character as generals, and by other officers of high rank (Pliny, xxii. 2, 3). St. Mark and St. John call it purple (Mark 15:17; John 19:2); but the “purple “of the ancients was “crimson,” and the same colour might easily be called by either name. It was probably some cast-off cloak of Pilate’s own, or, possibly, that in which Herod had before arrayed Him (Luke 23:11). Philo records a like mockery as practised upon an idiot at Alexandria, who was there made to represent Herod Agrippa II. (in Flacc. p. 980). It was but too common a practice to subject…
Read Charles John Ellicott on Matthew 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Stripped him] Took off his mantle, or upper garment. A scarlet robe] Or, according to Mark and John, a purple robe, such as emperors and kings wore.
Read AdamClarke on Matthew 27 →CambridgeThe Cambridge Bible for Schools and Colleges28. a scarlet robe] A soldier’s scarf, Lat. chlamys: it was generally worn by superior officers, but its use was not confined to them. This may have been a worn-out scarf belonging to Pilate; it is different from “the gorgeous robe” (Luke 23:11), which Herod’s soldiers put on Jesus. Scarlet was the proper colour for the military chlamys. (See Dict. of Ant.) St Mark has the less definite “purple;” St John “a purple robe.” Purple, however, is used by Latin writers to denote any bright colour.
Read Cambridge on Matthew 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. A scarlet robe — A kind of round cloak, which was confined on the right shoulder by a clasp, so as to cover the left side of the body, worn by military officers and called paludamentum. Those of the emperors were purple.
Read Daniel Denison Whedon on Matthew 27 →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
They stripped Him and put a scarlet robe on Him.
They stripped him and put a scarlet robe on him.
They stripped Him and put a scarlet robe on Him.
They stripped him and put a scarlet robe around him,
Tyndale line
And they stripped him, and put on him a scarlet robe.
And they stripped him, and put on him a scarlet robe.
And they stripped him, and put on him a scarlet robe.
And they stripped him, and put on him a scarlet robe.
And they stripped him, and put about him a skarlet robe,
Strictly literal
and having taken off his garment, put on him a scarlet cloak;
and having unclothed him, they put around him a crimson cloak,
and having unclothed Him, they put a crimson cloak around Him,
They stripped him and put a scarlet robe on him.
From the Latin
And stripping him, they put a scarlet cloak about him.
Simplified
They stripped him and put a scarlet cloak on him.
And they took off his clothing, and put on him a red robe.
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.
et exuentes eum, chlamydem coccineam circumdederunt ei,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܫܠܚܘܗܝ ܘܐܠܒܫܘܗܝ ܟܠܡܝܣ ܕܙܚܘܪܝܬܐ
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.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
The standard critical text of the New Testament.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
The previous edition, still widely cited.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
The Society of Biblical Literature edition, freely licensed.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
An independent critical text built from the oldest witnesses then known.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην περιέθηκαν αὐτῷ,
A recent critical edition following documentary evidence closely.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην — —
The reading of the majority of surviving manuscripts.
καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην — —
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| περιέθηκαν they put around | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| αὐτῷ, Him, | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 27:28
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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 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 8,978 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 →
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 καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐκδύω (ekduō) means to strip off or take off, particularly clothing. It can be used both actively, as in stripping someone of their garments, and in a middle voice to indicate putting off one's own clothes. The New Testament uses it in passages like Matthew 27:28 and 2 Corinthians 5:4, where it also takes on a figurative sense of shedding the body.
ἐκ-δύω: 1 aor. ἐξέδυσα; 1 aor. mid. ἐξεδυσάμην ; (δύων ; to take off: twa, to strip one of his garments, Mt. xxvii. 28 [ΤΠ WH mrg. evdvc.]; Lk. x. 30; τινά τι (as in Grk. fr. Hom. down), [a thing from a person]: Mt. xxvii. 31; Mk. xy. 20; Mid. to take off from one’s self, to put off one’s raiment, (Xen. Ag. 1, 28; Hell. 3, 4,19); fig. to put off the body, the clothing of the soul, [A. V. be unclothed]: 2 Co. ν. 4; the reading ἐκδυσάμενοι, adopted in vs. 3 by certain crities [e. g. Mill, Tdf. 7, Reiche, al.], is due to a correction by the copyists; see γυμνός, 1 ἃ. [Comp.: ἀπ-εκδύομαι.
ἐκδύω is frequent in the sense of ‘‘strip one of his garments,” as Mt 2778, Lk τοῦθ, e.g. P Lille I. 68 (iii/B.c.) ἐξέδυσαν Χιτῶνα, Ρ Magd 613 (Β.Ο. 221) τά τε πρόβα]τα βεβοσκηκότας κἀμὲ ὑβρικότες καὶ ἐγδεδυκότες, P Fay 1218 ((. Buc. 103) ἐξέδυσαν ὃ περ[ιε]βεβλήμην ἱμάτιον, BGU LV. τοῦτ (B.C. 14) ἐξέδυσαν (sc. ἔμπορον) καὶ περιείλοντο αὐτοῦ πόκους ἐρίων, and from the inscrr. Sy// 80347 (iii/B.c.) ἐδ[όκ]ει αὐτόν viv ὁ θε[δ]ς ἐγδύσας kal γυμνὸν καταστάσας ὀρθὸν κτλ. In the new fragment of a lost Gospel, P Oxy IV. 655%*, in answer to the disciples’ question πότε σε ὀψόμεθα ; the Lord is described as replying—brav ἐκδύσησθε καὶ μὴ aloxuvOqre. . . . ᾿Εἰκδύω is an ex. of a verb which, though perfective already, forms a further perfective ἀπεκδύομαι which, like ἀπέκδυσις (see s.v.), connotes complete stripping of oneself or another in one’s own interest (Col 211,18, 39) : see Moulton G7. ii. §…
Read the full entry →ἐκδύω (ekduō) — to strip.
ἐκδύω
(ἐκδύνω [Refs 5th c.BC+]:
I. causal in present ἐκδύω: imperfect ἐξέδυον· future ἐκδύσω: aorist 1 ἐξέδῡσα: late perfect ἐκδέδῠκα [Refs 2nd c.AD+]:— take off, strip off, with double accusative person et of things, ἐκ μέν με χλαῖναν ἔδυσαν they stripped me of my cloak, [Refs 8th c.BC+]: with accusative only, strip, πάντας ἐ. [Refs 4th c.BC+]
I.2. passive, ἐκδύομαι, aorist 1 ἐξεδύθην [ῠ]: perfect ἐκδέδῠμαι:—to be stripped of a thing, τὸν χιτωνίσκον ἐκδεδύσθαι [Refs 5th c.BC+]: absolutely, to be stripped, ἐκδυθῆναι [Refs 5th c.BC+]
I.3. middle, ἐκδύομαι, Cretan dialect ἐσδ- [Refs]future -δύσομαι: aorist 1 ἐξεδυσάμην:—strip oneself of a thing, put off, τεύχεά τ᾽ ἐξεδύοντο they were putting…
ἐκδύω
ekduo
from 1537 and the base of 1416; to cause to sink out of, i.e.
(specially as of clothing) to divest:--strip, take off from, unclothe.
see GREEK for 1537
see GREEK for 1416
ἐκδύω
v.
I put off, take off, strip off
ἐκδύω ekdyō 6x
pr. to go out from; to take off, strip, unclothe, Mt. 27:28, 31; mid. to lay aside, to put off, Mk. 15:20; Lk. 10:30; 2 Cor. 5:3f.*
ἐκδύω and -δύνω imperf. ἐξέδυ_νον aor2 ἐξέδυν perf. ἐκδέδυ_κα Causal in pres. ἐκδύω, imperf. ἐξέδυον, fut. ἐκδύσω, aor1 ἐξέδυ_σα: — to take off, strip off, Lat. exuere, c. dupl. acc. pers. et rei, ἐκ μέν με χλαῖναν ἔδυσαν they stripped me of my cloke, Od.: c. acc. pers. only, to strip him, Xen., etc.
Mid. ἐκδύομαι, aor1 ἐξεδυσάμην: — to strip oneself of a thing, put off, Il., etc.: absol. to put off one's clothes, strip, Ar., Xen.
in pres. ἐκδύνωin same sense as Mid. ἐκδύομαι
to put off, Od., Hdt.
in aor2 ἐξέδυν, perf. ἐκδέδυ_κα, to go or get out of, c. gen., ἐκδὺς μεγάροιο Od.; ἐκδ. τῆς θαλάσσης to emerge from the sea, Plat.
c. acc. to escape, ἐκδῦμεν ὄλεθρον Il.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
6 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 19 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.
ἔνιοι δὲ αὐτοδιδάκτῳ τῇ φύσει χρησάμενοι τἀγαθὸν ἐξέδυσαν τῶν ἐνειλημμένων βλαβῶν, καθάπερ ὁ ἀσκητὴς ἐπίκλην Ἰακώβ·
θ ἔτους ἐπιβαλόντες τινὲς λῃστικῷ τρόπωι εἰς τὸν ὑπάρχοντά μοι οἶκον περὶ τὴν αὐτὴν ἐξέδυσαν τοὺς ἐνοικοῦντας καὶ τὰ πρὸς τὴν γεωργικὴν κατασκευὴν καὶ τὰ ἄλλα τὰ ἐν τῶι
καὶ ἤγαγον μεθʼ ὕβρεως καὶ πληγῶν καὶ συνκλείσαντές με εἰς τὴν Ἀμεννέως τινὸς οἰκίαν ἐξέδυσαν ὃ περιεβεβλήμην ἱμάτιον καὶ τοῦτο ἀπηλλάγησαν ἔχοντες ἐξέντες γυμνόν. εἶθʼ οὕτως μετʼ ἐνδύματος μ
φερομένωι ἐν τῆι κατοικίαι ἐπιθέμενοι ληστρικῶι τρόπωι ἐπί τινα ἔμπορον τῶν ἐκ τοῦ Ὀξυρυγχίτου ἐξέδυσαν καὶ περιείλοντο αὐτοῦ πόκους ἐρίων ρν καὶ ἀργυρίου δραχμὰς Αφ, περὶ ὧν καὶ ἐν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word χλαμύς (lemma: chlamus) refers to a short cloak or mantle, often associated with military use. It was worn over the χιτών (chiton) and is noted in the New Testament, specifically in Matthew 27:28, 31. The entries indicate its use by various figures, including soldiers and magistrates, and suggest a connection to the Latin term 'paludamentum'.
* χλαμύς, -ύδος, ἡ
[in LXX: II Mac 12:35 * ;]
a chlamys, or short cloak worn over the χιτών (q.v.): Mt 27:28, 31 (v. Tr., Syn., § 1).†
χλαμύς, -ύδος, ἡ, (acc. to the testimony of Pollux 10, 38, 164, first used by Sappho), a chlamys, an outer garment usually worn over the χιτών [q. v.]; spec. the Lat. paludamentum [q.v. in Rich, Dict. of Antiq. 8. v. sub fin.], a kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors, ete. (2 Mace. xii. 85; Joseph. antt. 5, 1,10; Hdian., Ael., al.; often in Plut.): Mt. xxvii. 28, 31, [A.V. robe ; see Meyer ad loc.; Trench, Syn. §1.; Ricb (as above) s.v. Chlamys; and other reff. s. v. ἱμάτιον]. ἢ
χλαμύς, “αι cloak” worn over the χιτών (Mt 27°31); P Cairo Zen 11. 59263° (B.c. 251) ἔγραψέν pot Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι, ‘‘ Maiandria wrote me that you are ordering her to weave a cloak,’”’ P Par 10% (B.C. 145) περὶ τὸ σῶμα χλαμύδα καὶ περίζωμα, P Oxy I. 12319 (iii/iv Α.1».) ἐκ[εἸλεύσθημεν γὰρ μετὰ τῶν χλαμύδων εἰσβῆναι, “ογ΄ the orders which we received were to wear cloaks when we entered” (Edd.), with reference to an official function, and 74. X. 1288-4 (private account—iv/A.D.) χλαμύδος καὶ στιχάρ[ι]ον (= -ov) (τάλ.) tt, “ for a short cloak and tunic 17 tal.
χλαμύς (chlamus) — robe.
χλᾰμύς [ῠ], ύδος, ἡ:
accusative χλαμύδα, also χλάμυν [Refs 7th c.BC+]:—short mantle, worn properly by horsemen, [Refs 5th c.BC+]; borrowed with the πέτασος from Thessaly, [Refs 4th c.BC+]; but said to be Macedonian, [Refs 4th c.BC+]; worn by ἔφηβοι, [Refs 4th c.BC+]; μάτηρ σε.. δῶρον ἐς Ἅιδαν ὀκτωκαιδεκέταν ἐστόλισεν χλαμύδι[Refs 1st c.BC+]; χλαμύδεσσ᾽ ἀμφεμμένοι, of ephebi, [Refs 2nd c.AD+]; ἐκ χλαμύδος, ={ἐξ ἐφήβου}, [Refs 1st c.AD+]; worn by Hermes, [Refs 2nd c.AD+]; also by Eros, [Refs 7th c.BC+]
2. generally, military cloak, of foot-soldiers, [Refs 4th c.BC+]; of heralds, [Refs 5th c.BC+]
χλαμύς
chlamus
of uncertain derivation; a military cloak:--robe.
χλαμύς, ύδος, ἡ
n.f.
a short cloak
χλαμύς chlamys 2x
chlamys, a type of cloak; a Roman military commander’s cloak, Mt. 27:28, 31*
χλαμύς χλα^μύ^ς, ύδος, ἡ, a short mantle, worn by horsemen, Xen.; and by the Athen. ἔφηβοι, Anth.
generally, a military cloak, Plut.:—also the general's cloak, Lat. paludamentum, id. Plut.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
Ἄχαρος δέ τις Ζεβεδαίου παῖς ὢν ἐκ τῆς Ἰούδα φυλῆς εὑρὼν χλαμύδα βασίλειον ἐκ χρυσοῦ μὲν πᾶσαν ὑφασμένην, μᾶζαν δὲ χρυσοῦ σταθμὸν ἕλκουσαν σίκλων διακοσίων καὶ δεινὸν ἡγησάμενος, εἰ ὃ κινδυνεύσας ηὕρατο κέρδος, τοῦτο τῆς ἰδίας χρείας ἀφελόμενος…
καθήκει. ἔτους κγ Παχὼν ε. ἱμάτιον καινὸν ἀνδρεῖον ἄξιον Α χιτῶνα ἡμιτριβῆ ἄξιον Α χλαμύδα ἡμιτριβῆ ἄξιαν Α ἱμάτιον γυναικεῖον κροσσωτὸν ἄξιον Γ ἐνώτιον τεταρτῶν γ ταλάντου αχ ὁρμίσκον
χαλκοῦν, σκάφιον, κόνδυ, ἵνιον, χιτὼν παιδικός, ἐριᾶ ἐντύλη πόκων λε, σακκοπήρα ἐν ἧι ἱμάτιον, χλαμύς, λυχνία, ταπίδιον πυρρὸν καὶ ἱδρῶια καινὰ γ, ἄλλα ἱδρῶια παλαιὰ ϛ ὧν στρογγύλα β,
1 καὶ διὰ Παύλου υ … Πιῶνος χλαμύδες ιδ ὧν Σιλβανὸς Κρατίστου χλαμὺς α Φανείας Χαρισίου Ἑλλανι χλαμὺς α Κάστωρ ὁ καὶ Τουπε … … χλαμὺς α
The Greek word κόκκινος (kokkinos) means 'scarlet' or 'crimson' and is derived from a term for the berry of the ilex coccifera, which produces a red dye. It appears in the New Testament in contexts related to clothing, specifically in references to scarlet garments (e.g., Mt 27:28, Heb 9:19, Rev 17:3). The lexicons consistently describe it as a color associated with dyeing and clothing.
κόκκινος, -7, -ov, (fr. κόκκος a kernel, the grain or berry of the ilex coccifera; these berries are the clusters of eges of a female insect, the kermes [(cf. Eng. carmine, crimson) |, and when collected and pulverized produce a red which was used in dyeing, Plin. h. n. 9, 41, 45; 16, 8, 12; 24, 4), crimson, scarlet-colored: Mt. xxvii. 28; Heb. ix. 19; Rev. xvii. 3. neut. as a subst. i. q. scarlet cloth or clothing: Rev. xvii.4; xviii. 12,16, (Gen. xxxviii. 28; Ex. xxv.4; Lev. xiv. 4, 6; Josh. ii. 18; 2S. i. 24; 2 Chr. ii. 7,14; Plut. Fab. 15; φορεῖν κόκκινα, scarlet robes, Epict. diss. 4, 11,345 ἐν κοκκίνοις περιπατεῖν, 3, 22, 10). Cf. Win. RWB.s. v.Carmesin; Roskoffin Schenkel i. p. 501 sq.; Kamphausen in Riehm p. 220; [Β. Ὁ. 8. v. Colors, II. 3].
κόκκινος. To the quotations for this adj. from Plutarch and Epictetus given by Grimm-Thayer, Deissmann (2.4.8 p. 77) adds a reference to Herodas vi. 19 τὸν κόκκινον βαυβῶνα. From a later date we have such occurrences in the papyri as P Hamb I. τοῦ" (ii/a.p.) κοκκίνην, Ρ Tebt II. 4055 (iii/a-p.) φορφυροῦ[ν] Kal κόκκινον, “ purple and scarlet” (cf. Rev 174), and P Lond 193 verso™* (ii/A.D.) (=II. p. 246), the accounts of a pawnshop, which show that a “‘scarlet shirt” -- κιτὼν KéKkwos—realized an advance of 20 drachmae as against 11 drachmae for a ‘‘ new white shirt” (χιτὼν dyvaφος λευκός). On Heb 9'* we may refer to Abt (Die Apologie des Apul., p. 148), who quotes Theocr. ii. 2 φοινικέῳ οἰὸς ἀώτῳ, and P Lond 46% (iv/a.p.) (=I. p. 77) ἅμματι φοινικίνῳ, pointing out ‘der lustrative Charakter des Purpur.” MGr κόκκινος, ‘‘red” : κοκκινίζω, ‘…
Read the full entry →κόκκινος (kokkinos) — scarlet.
κόκκ-ῐνος, η, ον,
scarlet, [NT+3rd c.BC+]blushing, [Refs 4th c.BC+]
II. substantive κόκκινα, τά, scarlet clothes, ἐν κ. περιπατεῖν, κ. φορεῖν, [LXX+2nd c.AD+]
κόκκινος
kokkinos
from 2848 (from the kernel-shape of the insect);
crimson-colored:--scarlet (colour, coloured).
see GREEK for 2848
κόκκινος, η, ον
Adj
crimson
κόκκινος κόκκι^νος, η, ον scarlet, Lat. coccineus, Plut., NTest.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
skar'-let.
See COLORS; DYEING.
Scarlet
This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians.
This colour was early known (Gen. 38:28). It was one of the colours of the ephod (Ex. 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Josh. 2:18; 2 Sam. 1:24; Lam. 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matt. 27:28;
[COLORS]
A color much prized by the ancients, Ex 25:4 26:1,31,36. It is assigned as a merit of Saul, that he clothed the daughters of Israel in scarlet, 2Sa 1:24. So the diligent and virtuous woman is said to clothe her household in scarlet, Pr 31:21. The depth and strength of the color are alluded to in Isa 1:18; and it is used as a symbol of profligacy in Re 17:3,4. This color was obtained from the Coccus Ilicis of Linnaeus, a small insect found on the leaves of a species of oak, the Quercus Cocciferus, in Spain and the countries on the eastern part of the Mediterranean, which was used by the ancients for dyeing a beautiful…
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 38 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τά τε γὰρ νήματα πάντα τῆς ὑακίνθου καὶ πορφύρας καὶ κοκκίνου καὶ βύσσου καὶ τριχῶν αἰγείων ἐπιτελοῦσι (Exod.
Καὶ ἐμπτύσατε πάντες καὶ κατακεντήσατε καὶ περίθετε τὸ ἔριον τὸ κόκκινον περὶ τὴν κεφαλὴν αὐτοῦ, καὶ οὕτως εἰς ἔρημον βληθήτω.
καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως ἐκκρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς κόκκινον, πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις ἔσται πᾶσιν τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν θεόν.
γαυνάκην παρὰ Λογγείνου καὶ τὰς ἑξήκοντα δραχμὰς καὶ δὸς τὸν γαυνάκην καὶ βάψον αὐτὸν κόκκινον. δὸς αὐτὸν Χρησίμῳ τῷ Δέξτρου τοῦ μεσσικίου. μὴ οὖν ἀμελήσῃς ἐάν σοι δῷ. εἰ
Λόνγος Ἀπιανῷ κουράτορι χαίρειν. παράδος Ἑρενίῳ … ω μου τὰ σκεύη … ον κόκκινον καὶ περίστρωμα … μου θυτικὸν ῥαβδωτὸν … σύνθεσιν γαλβίνην καὶ ο… ἀσπάζου Δημήτριον
Ἀγριππιανῶι ἐπὶ πράσει τοῦ ὅλου ὠνίου … τιων λευκῶν ἔργων τρίων … ψω φολλατώριον κόκκινον καινὸν ἕν περιστρω … κοκκίναι παλαιαὶ βαρυγαύδης κόκκινος πανδόσεις … νατωριων ζεῦγος δίφρος χαλκοῦς
The Greek word περιτίθημι (peritithemi) is built from the components meaning 'around' and 'to place.' It covers a range of meanings including to put around, to put on, and metaphorically, to bestow or confer. The New Testament uses it in contexts like placing garments (Matthew 27:28) and bestowing honor (1 Corinthians 12:23).
περι-τίθημι, 3 pers. plur. περιτιθέασιν (Mk. xv. 17; see reff. in ἐπιτίθημι) ; 1 aor. περιέθηκα; 2 aor. ptep. περιθείς, περιθέντες; fr. Hom. down ; a. prop. to place aor. περιέτεμον ; Pass., around, set about, [cf. περί, 111. 1]: τινί τι, as φραγμὸν τῷ ἀμπελῶνι, Mt. xxi. 33; Mk. xii. 1; to put a garment on one, Mt. xxvii. 28; στέφανον, put on (encircle one’s head with) a crown, Mk. xv. 17 (Sir. vi. 31; Plat. Alcib. 2 p- 151 a.) ; τί τινι, to put or bind one thing around another, Mt. xxvii. 48; Mk. xv. 36; Jn. xix. 29. b. trop. τινί τι, to present, bestow, confer, a thing upon one (so in class. Grk. fr. Hdt. down, as ἐλευθερίαν, Hdt. 3, 142; δόξαν, Dem. p. 1417, 3 ; see Passow ii. p. 881 sq.; [L. and S. s. v. IL.]; τὸ ὄνομα, Sap. xiv. 21; Thue. 4, 87) : τιμήν, 1 Co. xii. 23; Esth. i.…
Read the full entry →περιτίθημι, ‘place around,” ‘‘clothe with,’’ as in Mt 2755, may be illustrated from PSI I. 6417 (i/B.c.?), where a woman who has offered to live with a man as his wife promises not to carry off certain articles of adornment if she leaves him— ἐὰν ἄλλα χρυσίου κόσμου μετὰ τὰ προκείμενα .. .]. ρησας μοι περιθῇς, οὐκ ἀπελε[ύ]σομαι αὐτ[ὰ] ἔχουσα. For the metaph. meaning ‘‘bestow,”’ “‘ confer,” as in 1 Cor 1255 (cf. Esth 12°), see BGU IV. 114139 (B.c. 14) εἰ σὺ μέν μοι καὶ τιμὴν περιτιθεῖς, P Giss I. 7gii 5 (c. A.D. 117) ὡς εἰμὶ γυνὴ [π]ᾶσαν σπουδὴν περιτίθεμαι, and OG/S 3315 (mid. ii/B.c.) ὅπως δὲ καὶ σὺ εἰδῆις ὅτι περιτεθείκαμεν (εἴ. Meisterhans Gr. p. 189) τὴν τ]ιμὴν καὶ ταύτ[ην] τῶι…
Read the full entry →περιτίθημι (peritithēmi) — to put on.
περιτίθημι,
place or put round, put on, περὶ δὲ ξύλα θῆκαν [Refs 8th c.BC+]; δέραισι περθέτω (Aeolic dialect).. ὐποθύμιδας [Refs 7th c.BC+]; φωνήεσί τε καὶ ἀφώνοις π. γράμματα attach letters to.., [LXX+4th c.BC+]:—middle, put round oneself, put on, περὶ δὲ τρυφάλειαν.. κρατὶ θέτο [Refs 8th c.BC+]; περθέμενον χλάμυν (Aeolic dialect for περι-) probably in [Refs 7th c.BC+]; διάδημα αὐτὸς περιεθήκατο [Refs 2nd c.AD+]
II. metaphorically, bestow, confer upon, π. τινὶ βασιληΐην, κράτος, ἐλευθερίην, [Refs 5th c.BC+]; πόλει τὸ κάλλιστον ὄνομα, τινὶ δόξαν, [Refs 5th c.BC+]; π. τινὶ ὄνειδος, ἀτιμίαν, put reproach, dishonour upon him, [Refs 5th c.BC+]; Μηδικὴν ἀχὴν τοῖς Ἕλλησι put…
περιτίθημι
peritithemi
from 4012 and 5087; to place around; by implication, to
present:--bestow upon, hedge round about, put about (on, upon), set
about.
see GREEK for 4012
see GREEK for 5087
περιτίθημι
v.
I put around, bestow
περιτίθημι peritithēmi 8x
to place around, put about or around, Mt. 21:33; 27:28; met. to attach, bestow, 1 Cor. 12:23
περιτίθημι fut. -θήσω aor1 περιέθηκα aor2 imperat. περίθες to place round, Od.; περιτιθέναι τί τινι Hdt.:—Mid. to put round oneself, put on, Hom., Eur.
metaph., like περιβάλλω, to bestow, confer upon, π. τινὶ βασιληίην, ἐλευθερίην Hdt., Thuc.; so, π. τὴν Μηδικὴν ἀρχὴν τοῖς Ἕλλησι to put the Median yoke round their necks, Thuc.
8 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 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 37 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.
πρόσωπον διὰ τοῦτο καὶ χεῖρας καὶ βάσεις καὶ στόμα καὶ φωνὴν ὀργάς τε καὶ θυμούς, ἔτι δὲ ἀμυντήρια ὅπλα καὶ εἰσόδους μέντοι καὶ ἐξόδους καὶ τὰς ἄνω καὶ κάτω καὶ πανταχῇ κινήσεις περιέθηκεν, οὐ πρὸς ἀλήθειαν τὸ κεφάλαιον τοῦτο τῶν λόγων ἀναφέρων,…
καὶ περιθεὶς αὐτῷ τὸν αὑτοῦ θώρακα καὶ περιζώσας τὸ ξίφος καὶ περικεφαλαίαν ἁρμόσας ἐξέπεμψεν.
officium recitavit δίκην … … … ἀπραγμοσύνης τοῦ ἀραβάρχου … … ὑπὸ τοῦ στρατηγοῦ περιθεὶς τουτ … … … … ϛ χρήσασθαι πόνῳ καὶ … … … ἐτήσιος διὰ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος