Matthew 27:59 — Word Study
N1904Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ ἐν σινδόνι καθαρᾷ
BSAAndkai having takenlambanō▸ [received, accepted] theho bodysōma [physical person, corpse] <the>ho JosephIōsēph [and others, with assistance] wrappedentulissō▸ [folding, enshrouding] itautos in a linen clothsindōn [fine, white, burial garment] cleankatharos [pure, ceremonially undefiled]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| λαβὼν | having taken | Verb, second aorist, active |
| τὸ | the | Article, accusative, singular |
| σῶμα | body | Noun, accusative, singular |
| ὁ | <the> | Article, nominative, singular |
| Ἰωσὴφ | Joseph | Noun, proper name, indeclinable |
| ἐνετύλιξεν | wrapped | Verb, aorist, active |
| αὐτὸ | it | Personal pronoun, accusative, singular |
| ἐν | in | |
| σινδόνι | a linen cloth | Noun, dative, singular |
| καθαρᾷ | clean | Adjective, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Joseph took the body, wrapped it in a clean linen cloth, |
| KJV | And when Joseph had taken the body, he wrapped it in a clean linen cloth, |
| ASV | And Joseph took the body, and wrapped it in a clean linen cloth, |
| YLT | And having taken the body, Joseph wrapped it in clean linen, |
| WEB | Joseph took the body and wrapped it in a clean linen cloth |
| BBE | And Joseph took the body, folding it in clean linen, |
Where they part company is λαβὼν and ἐνετύλιξεν — see How Translations Differ.
The sentence features one main clause with two participial phrases that describe the actions taken by Joseph.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectλαμβάνω
verbλαμβάνω
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 27:59
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 Burial of Jesusgenerated
Matthew 27:59 describes Joseph of Arimathea's actions after Jesus' crucifixion. He approaches Pilate to request Jesus' body and, upon receiving it, he wraps it in a clean linen cloth. This act of wrapping is significant as it reflects the care and respect given to Jesus' body, preparing it for burial in a new tomb, as noted in Matthew 27:60.
Cross References
The Key Word — ἐνετύλιξεν, entulissōgenerated
The verb ἐντυλίσσω (entulissō) means 'to wrap up' or 'to roll around.' It is an aorist active indicative verb, indicating a completed action. This word is specifically used in the context of wrapping Jesus' body, demonstrating the care taken in His burial.
The act of wrapping is not merely functional; it signifies respect for the deceased. Joseph's action is a deliberate and respectful preparation of Jesus' body, emphasizing the importance of honoring Him even in death.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase wrapped it. Other translations, such as the KJV, use he wrapped, while the BBE opts for folding.
The translations differ primarily on how they render the action of wrapping. The ASV, BSB, and others use wrapped, while the KJV specifies he wrapped, indicating the subject more directly.
Sentence Structuregenerated
The finite verb λαβὼν (having taken) governs the main action of the sentence, with the subsequent verb ἐνετύλιξεν (wrapped) describing what Joseph did with the body. The structure indicates a sequence of actions: taking the body and then wrapping it.
The sentence is built around these two main actions, with the noun phrase σῶμα (body) serving as the object of both verbs. This highlights the focus on the body of Jesus and the care taken in handling it.
Septuagint Backgroundgenerated
σῶμα is used in the Septuagint to translate the Hebrew word for 'flesh' or 'body', indicating a physical presence. It appears in contexts that emphasize the corporeal nature of beings, similar to its use in the New Testament.
The term καθαρός relates to the Hebrew word for 'clean' and signifies purity, which is essential in burial practices. This connection underscores the ceremonial importance of using clean linen for Jesus' burial.
In plain words — the whole versegenerated
Matthew 27:59 tells us that Joseph took Jesus' body after His crucifixion and wrapped it in a clean linen cloth. This act shows the respect and care given to Jesus in His burial, preparing Him for the tomb.
Frequently Asked Questionsgenerated
Joseph's action reflects deep respect and care for Jesus' body, emphasizing the importance of proper burial practices in Jewish tradition.
The clean linen cloth symbolizes purity and honor, signifying that Jesus was treated with great respect in death.
Joseph's actions teach us about the importance of honoring those who have passed and the care we should take in our actions toward others.
Wrapping Jesus' body in clean linen foreshadows His resurrection, as it is a preparation for His return to life, highlighting the sacredness of His physical body.
Reflection Questionsgenerated
- In what ways can I show respect and care for others in my life?
- How does understanding the burial practices of the time enhance my appreciation for Jesus' sacrifice?
- What does it mean to me that Joseph took such care in preparing Jesus' body?
- How can I apply the lessons from Joseph's actions in my own life?
The early church on this verse — how the Fathers read it
Origen of Alexandria comments on the significance of Joseph's actions in preparing Jesus' body for burial, highlighting their importance in the context of resurrection.
"He wrapped it in a clean linen shroud and put it in a new tomb" where no one was buried, thus preserving the body of Jesus for its glorious resurrection.
Origen emphasizes that wrapping Jesus' body in a clean linen shroud preserves it for resurrection.
Early Church Fathers on Matthew 27 →We say, therefore (lest this passage be understood crudely), that he who said "we were buried with Christ through baptism" and we have risen with him is himself buried after Christ and with Christ in the new, spiritual tomb cut from rock.
He also draws a parallel between Joseph's burial of Jesus and the spiritual burial of believers through baptism.
Early Church Fathers on Matthew 27 →This is no casual mention of the circumstances that the body was wrapped in clean linen, and laid in a new tomb, and a great stone rolled to the mouth, but that every thing touching the body of Jesus is clean, and new, and very great.
In the Catena Aurea, Origen notes the significance of the clean linen, indicating that everything associated with Jesus is pure and significant.
Early Church Fathers on Matthew 27 →Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 27:59 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when Joseph had taken the body,.... Down from the cross, with the assistance of others, or from the hands of those who had orders to deliver it to him: he wrapped it in a clean linen cloth: that
Read John Gill on Matthew 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: For the exposition of this portion, see the notes at John 19:38-42.
Read Robert Jamieson on Matthew 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, Ver. 59. He wrapped it in a clean linen cloth] "Which he had bought new for the purpose," saith St Mark, Mark 15:46, to his no small cost; for linen in those days was precious, so that a handkerchief among even the Roman rioters was a rich token, as appears out of the poet. Neither did this rich man lose his money; for he is and shall be famous for it to the world’ s end; though everybody be not at leisure to do as Paleottus, Archbishop of Bonony, did, who wrote a large book on the shadow of Christ’ s body in Joseph’ s new syndon; which was also commented upon by the Professor of Divinity there. Nam sudaria setaba…
Read John Trapp on Matthew 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(59) A clean linen cloth.—The word for “linen cloth,” Sindôn, points, according to different derivations, to a Sidonian or an Indian fabric. It was probably of the nature of muslin rather than linen, and seems to have been specially used by the Egyptians for folding round their mummies, but sometimes also for the sheet in which a man slept (Herod. ii. 82, 95). In the New Testament it appears only in the account of our Lord’s burial and in the strange narrative of Mar 14:51.
Read Charles John Ellicott on Matthew 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 59. Wrapped it in a clean linen cloth] The Jews, as well as the Egyptians, added spices to keep the body from putrefaction, and the linen was wrapped about every part to keep the aromatics in contact with the flesh. From John 19:39-40, we learn that a mixture of myrrh and aloes of one hundred pounds' weight had been applied to the body of Jesus when he was buried. And that a second embalmment was intended, we learn from Lu 23:56; Lu 24:1, as the hurry to get the body interred before the Sabbath did not permit them to complete, the embalming in the first instance. See an account of the mode of embalming among the Egyptians, in the note on Genesis 50:2; Genesis 50:26.
Read AdamClarke on Matthew 27 →Albert Barnes1798–1870Barnes' Notes on the Bible“He wrapped it in a clean linen cloth.” John adds that this was done “with spices” John 19:40. The Jews were accustomed to use myrrh, aloes, and other aromatics in large quantities when they buried their dead.
Read Albert Barnes on Matthew 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible59. A clean linen cloth — A large square shroud, or sheet. Nicodemus came also, as John (John 19:39) tells us, and brought the liberal amount of a hundred pounds of spices to embalm the sacred body.
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
So Joseph took the body, wrapped it in a clean linen cloth,
Joseph took the body and wrapped it in a clean linen cloth
So Joseph took the body, wrapped it in a clean linen cloth,
Joseph took the body, wrapped it in a clean linen cloth,
Tyndale line
And when Joseph had taken the body, he wrapped it in a clean linen cloth,
And Joseph took the body, and wrapped it in a clean linen cloth,
And Joseph took the body, and wrapped it in a clean linen cloth,
And when Joseph had taken the body, he wrapped it in a clean linen cloth,
So Ioseph tooke the body, and wrapped it in a cleane linnen cloth,
Strictly literal
And Joseph having got the body, wrapped it in a clean linen cloth,
And having taken the body, Joseph wrapped it in clean linen,
And having taken the body, Joseph wrapped it in clean linen,
Joseph took the body, wrapped it in a clean linen cloth,
From the Latin
And Joseph taking the body, wrapped it up in a clean linen cloth.
Simplified
Joseph took the body and wrapped it up in a fresh linen cloth,
And Joseph took the body, folding it in clean linen,
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 accepto corpore, Joseph involvit illud in sindone munda,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܫܩܠܗ ܝܘܣܦ ܠܦܓܪܐ ܘܟܪܟܗ ܒܚܝܨܐ ܕܟܬܢܐ ܢܩܕܐ
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 λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ ἐν σινδόνι καθαρᾷ
The standard critical text of the New Testament.
Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ ἐν σινδόνι καθαρᾷ
The previous edition, still widely cited.
Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ — σινδόνι καθαρᾷ
The Society of Biblical Literature edition, freely licensed.
Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ ἐν σινδόνι καθαρᾷ
The edition that turned scholarship toward the earliest manuscripts.
Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ ἐν σινδόνι καθαρᾷ
An independent critical text built from the oldest witnesses then known.
Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ — σινδόνι καθαρᾷ
A recent critical edition following documentary evidence closely.
Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ — σινδόνι καθαρᾷ
The reading of the majority of surviving manuscripts.
Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ — σινδόνι καθαρᾷ
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 |
|---|---|---|
| ἐν in | NA28, NA27, WH, Treg | SBL, Tyn, 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 27:59
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
λαμβάνω (lambanō) means both 'to take' and 'to receive,' covering a wide range of applications from literal actions like grasping or seizing to more abstract uses such as accepting ideas or concepts. It appears frequently in the New Testament, often in contexts involving physical actions (e.g., taking bread in Mt 26:26) or receiving something (e.g., receiving a message in Jn 6:21). The lexicons note that the word can also imply a sense of violence or urgency in some contexts.
λαμβάνω,
[in LXX chiefly for לקח, also for נשׂא, לכד, אחז, etc.;]
to take, lay hold of: absol., Mt 26:26, Mk 14:22; c. acc. rei, Mt 5:40 26:52, al. mult.; c. acc. pers., Mt 21:35, Mk 12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mt 13:31 14:19, al.; so also indic., Mk 7:27, Jo 19:1, 40, Re 8:5, al.; metaph., c. acc. rei, ἀφορμήν, Ro 7:8, 11; ὑδόδειγμα, Ja 5:10; id. c. acc. pers.…
Read the full entry →λαμβάνω; impf. ἐλάμβανον; fut. λήψομαι, (LT Tr WH λήμψομαι, an Alexandrian form; 568 8. v. M, μ); 2 aor. ἔλαβον (2 pers. plur. once [in Tdf. 7 after B*] ἐλάβατε, 1 Jn. ii. 27; see reff. s. v. ἀπέρχομαι, init.), impv. λάβε (Rey. x. 8 54.), not λαβέ (W. § 6,1 a.; B. 62 (54)); pf. εἴληφα, 2 pers. εἴληφας [and εἴληφες (Rev. xi. 17 WHI; see xomidw); on the use of the pf. interchangeably with an aor. (Rey. v. 7; viii. 5, ete.) οἵ. B. 197 (170) ; W. 272 (255); Jebb in Vincent and Dickson’s Mod. Grk. 2d ed. App. §§ 67, 68], ptep. εἰληφώς ; [Pass., pres. ptep. λαμβανόμενος ; pf. 3 pers. sing. εἴληπται, Jn. viii. 4 ὙΠ το. (rejected section)]; Sept. hundreds of times for n>), very often for 8wW3, also for 729 and several times for 108; [fr. Hom. down]; I. to take,i.e. 1. to take with the hand, lay hold of, any pers. or thing in order to use it: absol., where the context shows what is taken, Mt.…
Read the full entry →λαμβάνω in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78, Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.) ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document, act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) | ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you get any lentils send them to me by Katoitus " (Edd.), and 76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you received.” Similarly in connexion with money receipts, as 26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p. 109 has pointed out that in the case of all ostraca receipts known to him the writers were Romans, but see 7hed Ostr 1058…
Read the full entry →λαμβάνω (lambanō) — to take.
λαμβάνω,
future λήψομαι (λήψω only late, variant in [LXX]; Ionic dialect λάψομαι [Refs 5th c.BC+]; Doric dialectfuture 2nd pers. singular λαψῇ [Refs 5th c.BC+], infinitive λαμψεῖσθαι [Refs 2nd c.BC+]aorist 2 ἔλᾰβον, Epic dialect ἔλλᾰβον [Refs 8th c.BC+]; Ionic dialect Iterat. λάβεσκον [Refs 8th c.BC+]; written λάβε in middle Ms. of [Refs 4th c.BC+] Attic dialectaccusative to [Refs 2nd c.AD+]: perfect εἴληφα [Refs 7th c.BC+]; Ionic dialect, Doric dialect, [Refs 5th c.BC+]; infinitive λελαβήκειν [Refs]: pluperfect εἰλήφειν [Refs 5th c.BC+] (κατα-); Doric dialect perfect subjunctive 3rd.pers. singular (παρ-) λελόνβῃ [Refs] —middle, aorist 2 ἐλαβόμην, Epic dialect ἐλλ-, [Refs 8th c.BC+]; Epic dialect reduplicate λελαβέσθαι [Refs]:—passive, future ληφθήσομαι [Refs 5th c.BC+]: aorist ἐλήφθην [Refs 5th c.BC+]; Ionic dialect ἐλάφθην [Refs 5th…
Read the full entry →λαμβάνω
lambano
a prolonged form of a primary verb, which is use only as an alternate
in certain tenses; to take (in very many applications, literally and
figuratively (properly objective or active, to get hold of; whereas
1209 is rather subjective or passive, to have offered to one; while
138 is more violent, to seize or remove)):--accept, + be amazed,
assay, attain, bring, X when I call, catch, come on (X unto), +
forget, have, hold, obtain, receive (X after), take (away, up).
see GREEK for 1209
see GREEK for 138
λαμβάνω
v.
I receive, take
λαμβάνω lambanō 258x
to take, take up, take in the hand, Mt. 10:38; 13:31, 33; to take on one’s self, sustain, Mt. 8:17; to take, seize, seize upon, Mt. 5:40; 21:34; Lk. 5:26; 1 Cor. 10:13; to catch, Lk. 5:5; 2 Cor. 12:16; to assume, put on, Phil. 2:7; to make a rightful or successful assumption of, Jn. 3:27; to conceive, Acts 28:15; to take by…
Read the full entry →λαμβάνω from Root ΛΑΒ The orig. sense of the word is two-fold, one (more active) to take, and the other (more passive) to receive
to take:
to take hold of, grasp, seize, Hom., etc.; the part seized in gen., the whole in acc., τὴν πτέρυγος λάβεν caught her by the wing, Il.; γούνων λάβε κούρην Od., etc.:—then, with gen. of part only, ποδῶν, γούνων, κόρυθος λάβεν took hold of the feet, etc., Il.
to take by violence, seize, carry off as prize or booty, Hom.
λ. δίκην, ποινάς, Lat. sumere poenas, to exact punishment, Eur., etc.; v. infr. II. 3.
of passions, feelings, etc., to seize, Hom., etc.; of fever and sudden illnesses, to attack, Hdt., attic
of a deity, to seize, possess, τινά Hdt.: of darkness, and the like, to occupy, possess, Aesch.
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
265 occurrences in the New Testament, rendered 76 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 258 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 650 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.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῶι ε ἔτει πρὸς τὰ ταύτης ἐκφόρια, καὶ λαβὼν τὴν εἰθισμένην διαγραφὴν ἐπικεχωρηκέναι ταύτηι τὴν ἑαυτοῦ δ μερίδα, ὃς καὶ παρὼν ἐπὶ τοῦ
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῷ πέμπτωι ἔτει πρὸς τὰ τῆς γῆς ἐκφόρια λαβὼν τὴν εἰθισμένην διαγραφήν. ὁ Ἁρκοννῆσις ἐπικεχώρηκεν ταύτῃ τὴν τετάρτην μερίδα πρὸς πυροῦ ἀρτάβας δέκα
τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word σῶμα (lemma: sōma) means 'body' and can refer to both living and dead bodies, as well as the concept of a person or material substance. In the New Testament, it is used to describe the human body, the Church as the body of Christ, and even inanimate objects. The term contrasts with πνεῦμα (spirit) and ψυχή (soul), highlighting its physical nature.
σῶμα, -τος, τό, (appar. fr. σῶς ‘entire’, [but cf. Curtius § 570; al. fr. r. ska, sko, ‘to cover’, ef. Vaniéek p. 1055; Curtius p. 696]), Sept. for “3, "3, etc.; nba3 (a corpse), also for Chald. BW2; α body; and 1. the body both of men and of animals (on the distinction between it and σάρξ see σάρξ, esp. 2 init.; (cf. Dickson, St. Paul's use of ‘ Flesh’ and ‘Spirit’, p. 247 sqq.]); a. as everywh. in Hom. (who calls the living body δέμας) and not infreq. in subseq. Grk. writ., a dead body or corpse: univ. Lk. xvii. 37; of a man, Mt. xiv. 12 RG; (Mk. xv. 45 R G];, Acts ix. 40; plur. Jn. xix. 31; τὸ σ. τινος, Mt. xxvii. 58 sq.; Mk. xv. 43; Lk. xxiii. 52,55; Jn. xix. 38, 40; xx. 12; Jude 9; οὗ the body of an animal offered in sacrifice, plur. Heb. xiii. 11 (Ex. xxix. 14; Num. xix. 3). b. as in Grk. writ. fr. Hesiod down, the living body : —of animals, Jas. iii. 3;—of man: τὸ σῶμα, absol.…
Read the full entry →σῶμα, “ἐᾷ body” (1) properly of the human body (a) cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος ὑγιείας, and the common salutation, as in 24. 590369 (B.c. 257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος) [ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond 121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where the writer (a Christian) prays to our God and the gracious Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι). For the…
Read the full entry →σῶμα (sōma) — body.
σῶμα, ατος, τό
[Refs 4th c.AD+] dative plural σωμάτεσι [Refs 3rd c.BC+], body of man or beast, but in [Refs 8th c.BC+], always dead body, corpse (whereas the living body is δέμας), ὥς τε λέων ἐχάρη μεγάλῳ ἐπὶ σώματι κύρσας [Refs 8th c.BC+]; ς. δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν [Refs 8th c.BC+]; so also in [NT+8th c.BC+]; νεκρὸν σ. [Refs 2nd c.AD+]; μέγιστον σ... σποδου, ={σ. μέγιστον ὃ νῦν σποδός ἐστι}, [Refs 5th c.BC+]
2. the living body, [Refs 8th c.BC+]; γενναῖος τῷ σ. [Refs 5th c.BC+]; εὔρωστος τὸ σ. [Refs 5th c.BC+]; τὸ σ. σῴζειν or -εσθαι save one's life, [Refs 5th c.BC+]; διασῴζειν or -εσθαι[Refs 5th c.BC+]; περὶ τοῦ σ. ἀγωνίζεσθαι for one's life, [Refs 5th c.BC+]; ἔχειν τὸ σ. κακῶς, ὡς βέλτιστα, etc., to be…
σῶμα
soma
from 4982; the body (as a sound whole), used in a very wide
application, literally or figuratively:--bodily, body, slave.
see GREEK for 4982
σῶμα, ατος, τό
n.n.
body, flesh
σῶμα sōma 142x
the body of an animal; a living body, Mt. 5:29, 30; 6:22, 23, 25; Jas. 3:3; a person, individual, 1 Cor. 6:16; a dead body; corpse, carcass, Mt. 14:12; 27:52, 58; Heb. 13:11; the human body considered as the seat and occasion of moral imperfection, as inducing to sin through its appetites and passions, Rom. 7:24; 8:13; genr. a body, a material substance, 1 Cor. 15:37, 38, 40; the substance, reality, as opposed to ἡ σκιά, Col. 2:17; in NT…
Read the full entry →σῶμα σῶμα, ατος, τό, deriv. uncertain the body of a man: in Hom. always the dead body, corpse, carcase, whereas the living body is δέμας.
the living body, Hes., Hdt., attic; τὸ ς. σώζειν or -εσθαι to save one's life, Dem., Thuc.; ἔχειν τὸ ς. κακῶς, ὡς βέλτιστα, to be in a bad, a good state of body, Xen.
body, as opp. to the soul (ψυχή), Plat., etc.; τὰ τοῦ ς. ἔργα bodily labours, Xen.; τὰ εἰς τὸ ς. τιμήματα bodily punishments, Aeschin.
periphr., ἀνθρώπου σῶμα ῀ ἄνθρωπος, Hdt.; esp. in Trag., σῶμα θηρός ῀ ὁ θήρ, Soph., etc.:—often of slaves, ς. αἰχμάλωτα Dem., etc
generally, a body, i. e. any material substance, Plat., etc.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
bod'-i:
I. PHILOLOGICAL:
Generally speaking, the Old Testament language employs no fixed term for the human body as an entire organism in exact opposition to "soul" or "spirit." Various terms were employed, each of which denotes only one part or element of the physical nature, such as "trunk," "bones," "belly," "bowels," "reins," "flesh," these parts being used, by synecdoche, for the whole: etsem = "bone," or "skeleton," hence, "body," is found in Ex 24:10 the King James Version; La 4:7; nephesh = "living organism" (Le 21:11; Nu 6:6,7,11; 19:11,13,16; Hag 2:13); nebhelah = "a flabby thing," "carcass" (
144 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 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 50 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς
ἐγγαίων ὄντων δ ἔν τε τῶι Περιθήβας καὶ Παθυρίτηι, ὁμοίως δὲ καὶ τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰωσήφ (Iōsēph) refers to Joseph, a name associated with several figures in the Bible. It includes Joseph, the son of Jacob; Joseph, the husband of Mary; and Joseph of Arimathea, among others. The entries note various genealogical connections and roles, with references in the New Testament such as Matthew 1:16 and John 4:5. There is no significant disagreement among the lexicons regarding its meaning.
Ἰωσήφ, indecl., (in Joseph. ie g.c. Ap. 1, 14, 16; 32, 3; 33, 5] ᾿Ιώσηπος)», 6, (FO, fr. 0) to add, Gen. xxx. 23 sq. [ef. B. D. 8. v. Joseph]), Joseph ; 1. the patriarch, the eleventh son of Jacob: Jn. iv. 5; Acts vii. 9,13 sq. 18; Heb. xi. 21 sq.; φυλὴ Ἰωσήφ, i. 6. the tribe of Ephraim, Rev. vii. 8. 2. the son of Jonan [or Jonam], one of Christ’s ancestors: Lk. iii. 30. 3. the son of Judah [or Judas; better Joda] another ancestor of Jesus: Lk. iii. 26 (where Lmrg. T Tr WH Ἰωσήχ; 6. V-)- 4. the son of Mattathias, another of the same: Lk. iii. 24. 5. the husband of Mary, the mother οὗ Jesus: Mt. i. 16, 18-20, 24; 11. 18,19; Lk.i, 27; ii. 4,10, 38 RL,43RGLmrg.; iii. 23; iv. 22; Jo i. 45 (46); vi. 42. 6. an own brother of our Lord: Mt. xiii. 55 LT Tr WH (for R ἃ Ἰωσῆς [q. v. 2]). 1 Joseph of Arimathea, a member of the Sanhedrin, who favored Jesus: Mt. xxvii. 57, 59; Mk. xv. 43, 45; Lk.…
Read the full entry →Ἰωσήφ (Iōsēph) — Joseph.
Ἰωσήφ indecl.
(FlJ, Ἰώσηπος, -ου), ὁ (Heb. יוֹסֵף),
Joseph;
1. the Son of Jacob: Jhn.4:5, Act.7:9, 13-14 7:18, Heb.11:21-22, Rev.7:8.
2. In the genealogy of our Lord,
Ἰωσήφ
Ioseph
of Hebrew origin (3130); Joseph, the name of seven
Israelites:--Joseph.
see HEBREW for 03130
Ἰωσήφ, ὁ
Prop.n.
Joseph
Ἰωσήφ Iōsēph 35x
Joseph, pr. name, indecl. (1) Joseph, son of Jacob, Jn. 4:5. (2) Joseph, son of Jonan, Lk. 3:30. (3) Joseph, son of Judas, Lk. 3:26. (4) Joseph, son of Mattathias, Lk. 3:24. (5) Joseph, the husband of Mary, Mt. 1:16. (6) Joseph of Arimathea, Mt. 27:57. (7) Joseph Barsabas, Acts 1:23. (8) Joseph Barnabas, Acts 4:36
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
36 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 36 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 180 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.
διὸ καὶ ἐξαίρετον δίδωσι τῷ Ἰωσὴφ τὰ Σίκιμα ὁ Ἰακώβ (Gen.
καὶ ἐν ἄλλῃ προφητείᾳ λέγει φανερώτερον ὁ Ἰακὼβ πρὸς Ἰωσὴφ τὸν υἱὸν αὐτοῦ, λέγων: Ἰδού, οὐκ ἐστέρησέν με κύριος τοῦ προσώπου σου: προσάγαγέ μοι τοὺς υἱούς σου, ἵνα εὐλογήσω αὐτούς.
ζῆλος ἐποίησεν Ἰωσὴφ μέχρι θανάτου διωχθῆναι καὶ μέχρι δουλείας εἰσελθεῖν.
Ἑρμοῦ πόλεως … … … τοῦτο … … νων … … πρωτ … … Ἰωσῆφ καὶ ἀπὸ … … οκεπ … … θίας ἐπέτυχε … ριμην ποι … Ἡρακλάμμωνος
τῷ αἰδεσίμῳ πολιτευομένῳ τῆς λαμπρᾶς καὶ λαμπροτάτης Ὀξυρυγχιτῶν πόλεως φροντίζοντι τῆς θειοτάτης οἰκίας καὶ Ἰωσὴφ προνοητῇ Αὐρήλιοι Κρόνιος καὶ Παῦλος ἀμφότεροι ἀπὸ ἐποικίου Ὀλυμπιάδος τῆς αὐτῆς θειοτάτης οἰκίας γεωργοὶ
τῶν λαμπροτάτων, Θὼθ κζ. Φλάουϊος Κωνστάντιος ἀναφερόμενος εἰς τὸν ἀριθμὸν τῶν γενναιοτάτων Τρανστιγριτανῶν υἱὸς Ἰωσὴφ ἀπὸ τῆς Ὀξυρυγχιτῶν πόλεως Αὐρηλίοις … άμμωνι … … καὶ Ἄννᾳ θυγατρὶ Ἀχιλλέως ἀπὸ
The Greek word ἐντυλίσσω (i.e., *entulissō*) means to wrap up or roll around. It is composed of the prefix ἐν (in) and a root related to twisting. The term appears in the New Testament, specifically in Matthew 27:59 and Luke 23:53, where it refers to wrapping a body. There is a note about its potential negative connotations in other contexts.
ἐν-τυλίσσω: 1 aor. ἐνετύλιξα ; pf. pass. ptep. ἐντετυλιγμένος; toroll in, wrap in: τινὰ σινδόνι. Mt. xxvii. 59 (ἐν σ. Tr, [ἐν] o. WH); Lk. xxiii. 53; Ev. Nicod. ο. 11 fin. to ref ἐνώπιον roll up, wrap togetner: pass. Jn. xx. 7. 692; nub. 987; Athen. 3 p. 106 sq.)
ἐντυλίσσω is found in the magic P Lond 121535 (iii/A.p.) (= I. p. 110) ἐντύλισσε τὰ φύλ(λα) ἐν σουδαρίῳ kevw (1. καινῷ), a passage which strangely recalls Jn 207: cf. also Mt 275%, Lk 2355, where ἐντυλίσσω is substituted for the Markan ἐνειλέω (Mk 1585). Abbott (Joh. Voc. p. 346) suggests that ‘* Matthew and Luke may have objected to the word (especially when applied, as by Mark, not to ‘ body’ but to ‘ him’) as being unseemly, because it is used of fettering prisoners, swathing children hand and foot, holding people fast in a net, entangling them in evil or in debt, and generally in a bad sense.” See s.v. ἐνειλέω. In P Lond 402 verso'® (ii/B.c.) (ΞΞ 11. p. 11) we find mention of an ἐριᾶ (ἐρεᾶ) ἐντύλη, by which the editor understands a woollen wrapper or rug: the word is new to LS.
ἐντυλίσσω (entulissō) — to wrap up.
ἐντυλ-ίσσω,
wrap up, [NT+5th c.BC+]
ἐντυλίσσω
entulisso
from 1722 and tulisso (to twist; probably akin to 1507); to entwine,
i.e. wind up in:--wrap in (together).
see GREEK for 1722
see GREEK for 1507
ἐντυλίσσω
v.
I wrap up, roll round, envelop
ἐντυλίσσω fut. ξω to wrap up, Ar.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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-ASN — Personal pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
P-ASN Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Neuter
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 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.
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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 →
σινδών is a feminine noun meaning fine linen cloth, often used for wrapping dead bodies, as noted in Matthew 27:59, Mark 15:46, and Luke 23:53. It can also refer to garments made from this material. The word's origin is uncertain, with some suggesting a connection to Semitic roots. Notably, there is a slight disagreement on whether it refers specifically to a sheet or a garment in some contexts.
σινδών, -dvos. ἡ, (of uncertain origin; Skr. sindhu [Egypt. ‘schenti’ or ‘sent’; ef. Vanicek, Fremdworter, s.v.]; Sept. for 10, Jude. xiv. 12 sq.; Prov. xxix. 42 (xxxi. 24)), fine cloth (Lat. sindon), i.e. 1. linen cloth, esp. that which was fine and costly, in which the bodies of the dead were wrapped: Mt. xxvii. 59; Mk. xv. 46; Lk. xxiii. 53, (cf. Hdt. 2, 86 who says of the Egyptians, κατειλίσσουσι πᾶν τὸ σῶμα σινδόνος βυσσίνης [see Wilkinson’s note in Rawlinson’s Herod. 3d ed. lc.]). 2. thing made of fine cloth: so of alight and loose garment worn at night over the naked body, Mk. xiv. 51 sq. [others suppose a sheet rather than a shirt to be referred to; A. V. linen cloth; cf. B.D. Am. ed. s. v. Sheets}. (Besides Hdt., the writers Sopns Thuce., Strabo, Leian., al., use the word.)
σινδών, “τὰ fine linen cloth.” The word is sometimes regarded as of Semitic origin (so Boisacq p. 866), but see Thackeray Gr. i. p- 36. Instances in our documents are common. In an account of payments, P Tebt I. 182 (late ii/s.c.), mention is made of 2 talents 5000 (9) drachmae as paid σινδόνων : cf. P Lond 29% (8.6. 160) (= I. p. 163). A σινδών ἰΞ described as καθαρά (cf. Mt 2759) in τό. 462° (iv/a.p.) (=I. p. 71), Part VII. , σιτιον and P Leid W#i-?? (ii/iii A.p.) (ΞΞ 11. p. 89). In δγὴ) 7544 we read σίνδονα ἐν τῇ éLwly]padyrar ἡ θεός, and immediately afterwards ἄλλας σινδόνας λαμπρᾶς τρεῖς. The use of the word for swathing dead bodies, as in Mt 2759, may be seen in the letter regarding funeral expenses, P Grenf II. 7777 (iit/iv A.D.) (= Selections, p. 121) τιμ[ὴ] σινδόνος (δραχμαὶ) Κ, ‘the price of a linen cloth 20 drachmae.” Cf. P Par 18 δὴ: (Rom.) a letter announcing the dispatch…
Read the full entry →σινδών (sindōn) — linen.
σινδών, όνος, ἡ
(ὁ, [Refs 4th c.BC+], fine cloth, usually linen, [Refs 5th c.BC+]; σ. βυσσίνης τελαμῶνες, used for mummies, [Refs 5th c.BC+]; of surgeons' bandages, [Refs 4th c.BC+]
2. anything made of such cloth, garment of linen (sometimes muslin), [Refs 4th c.BC+]; ἐν εὐτελεῖ σ. [Refs 1st c.AD+]; napkin, [Refs 4th c.AD+]; ship's sail, [Refs 5th c.BC+]; flag, standard, [Refs 2nd c.BC+]; cloth or sheet, σ. καθαρά [Refs 4th c.AD+] (so of a winding-sheet, [NT]sheets, [Refs 5th c.BC+]; ἐντὸς σινδόνος within the veil, esoteric, [Refs 4th c.AD+]; ἔξω σ. exoteric, [Refs]
σινδών
sindon
of uncertain (perhaps foreign) origin; byssos, i.e. bleached linen
(the cloth or a garment of it):--(fine) linen (cloth).
σινδών, όνος, ἡ
n.f.
a linen cloth
σινδών σινδών, όνος, ἡ, sindon, a fine cloth, a kind of cambric or muslin, (prob. derived from Ἰνδός, Sind), Hdt.; σινδὼν βυσσίνη, used for mummy-cloth, id. Hdt.: generally, fine linen, Soph., Thuc.
a muslin garment, Luc.
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
6 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
σινδὼν δʼ ἐκ βύσσου ποικιλωτάτη διὰ πασῶν ἐπῄει ἀπὸ τοῦ κιονοκράνου κατιοῦσα μέχρι τῆς βάσεως πολλὴ κεχυμένη, περιφράττουσα ἅπαν κύκλῳ τὸ χωρίον, ὡς μηδὲν δοκεῖν τείχους διαφέρειν.
τ Νεκτεραῦτι καὶ Κολλούθῳ κιθῶνας β δραχμῶν φ. Ἐπεὶφ χήνεια κρέα δραχμῶν φ. Νικηράτωι σινδόνα α δραχμῶν Μεσορὴ κ Ὥρῳ Ψενοβάστιος λινυφάντῃ κιθῶνας β δραχμῶν Αυπ Β Α τκ
καὶ ὁ ἐμὸς γαμβρὸς Σαραπίων. ἀλλʼ ὅμως πρὸς τῷ συμβάντι μοι καλῶς ποιήσεις ἀγοράσας σινδόνα μέχρι δραχμῶν ὀγδοήκοντα , καὶ ἐὰν πλέον, εἰς τὴν κηδείαν τοῦ εὐμοίρου· σὺ οὖν
ἐν πλοίῳ ἰδίῳ, τοῦ ναύλου δοθέντος ὑπʼ ἐμοῦ πλήρης. ἔστιν δὲ σημεῖον τῆς ταφῆς· σινδών ἐστιν ἐκτὸς ἔχων χρῖμα ῥόδινον, ἐπιγεγραμμένον ἐπὶ τῆς κοιλίας τὸ ὄνομα αὐτῆς. ἐρρῶσθαί σε,
καθαρός is an adjective meaning 'clean' or 'pure,' used in various contexts including physical cleanliness, ceremonial purity, and moral integrity. It appears in the New Testament in verses like Matthew 23:26 and Acts 18:6, where it describes both tangible items and ethical states. The term is related to the Hebrew word for purity and is often contrasted with concepts of defilement.
THE difference between these words is hard to express, even while one may instinctively feel it. They are continually found in company with one another (Plato, Phileb. 52d; Eusebius, Prep. Evan. xv. 15. 4), and words associated with the one are in constant association with the other. EiAcxpevns occurs only twice in the N. T. (Phil. i. 10; 2 Pet. iii. 1); once also in the Apocrypha (Wisd. vii. 25) ; εἰλικρινεια three times (1 Cor. v. 8; 2 Cor. i. 12: ii. 17). Its etymology, like that of ‘sincere,’ which is its best English rendering, is doubtful, uncertainty in this matter causing also uncertainty in the breathing. Some, as Stallbaum (Plato, Phedo, 66 a, note), connect with ἔλος, ἴλη (εἴλειν, εἴλεῖν), that which is cleansed by much rolling and shaking to and fro in the sieve; ‘ volubili agitatione secretum atque adeocribro purgatum.’? Another more familiar and more beautiful etymology…
Read the full entry →καθαρός, -d, -dv; [akin to Lat. castus, in-cestus, Eng. chaste, chasten; Curtius § 26; Vanitek p. 177]; fr. Hom. down; Sept. mostly for WW ; clean, pure, (free from the admixture or adhesion of any thing that soils, adulterates, corrupts) ; a. physically : Mt. xxiii. 26; xxvii. 59; Heb. x. 22 (23); Rev. xv. 6; xix. 8, 14, and Ree. in xxii. 1; χρυσίον, purified by fire, Rev. xxi. 18, 21; ina similitude, like a vine cleansed by pruning and so fitted to bear fruit, Jn. xv.3; ὁ NeAoup.. . - καθαρὸς ὅλος (where the idea which Christ expresses figuratively is as follows: ‘he whose inmost nature has been renovated does not need radical renewal, but only to be cleansed from every several fault into which he may fall through intercourse with the unrenewed world’), Jn. xiii. 10. b. in a levitical sense ; clean, i. 6. the use of which is not forbidden, imparts no uncleanness: πάντα καθαρά, Ro.…
Read the full entry →καθαρός. The word and its derivatives have a wide range of use, being applied physically to animals, land, grain, bread, milk, etc., e.g. Chrest. I. 89° (A.D. 149) κ]αὶ δοκιμάσας (μόσχον) ἐσφράγισα ὡς ἔστιν καθαρός, BGU IV. 1018° (iii/A.D.) παραδώσο (/.dow) τὰς ἀρούρας καθαρὰς ὡς παρέλαβον, P | Oxy VIII. 1124! (A.D. 26) πυρὸν νέο[ν] καθαρὸν ἄδολον, 0. IV. 736% (c. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν), BGU IV. 11098 (B.C. 5) θηλάζουσαν τῶι ἰδίῳ αὐτῆς γάλακτι καθαρῷ, and metaphorically to ‘‘freedom” from disadvantages of various kinds, as in 74. 10407! (ii/A.D.) καθαρ[ὰ]ν yap ἔχων τὴν ψυχὴν οὐδενὸς ἐπιστί. . . .]y τῶν διαβαλόντων, or in the epitaphs Aazbe/ 516! (c. A.D. 1) καθα[ρ]ὰν δὲ φυλάξας [σωφροσύνης ἀρετὴν τόν]δε λέλονχε τάφον, 653. (iii/A.D.) ὡς ἀνίῃ καθαρή, of a mind freed from care: cf. also P Lond 178'3 (A.D. 145) (= II. p. 207) τὸ δὲ χειρόγραφον τοῦτο δισσὸν γραφὲν καθαρὸν ἀπὸ…
Read the full entry →καθαρός (katharos) — clean.
κᾰθᾰρ-ός, ά, όν,
Doric dialect καθαρός [Refs 5th c.AD+], Aeolic dialect κόθ- [Refs 7th c.BC+]; compare ἀνακαθαίρω, κάθαρσις:
1. physically clean, spotless (not in [Refs 8th c.BC+]; of persons, cleanly, κ. περὶ ἐσθῆτα [Refs 4th c.BC+]
2. clear of admixture, clear, pure, especially of water, Βορυσθένης ῥέει καθαρὸς παρὰ θολεροῖσι [LXX+5th c.BC+]; κ. φάος, φέγγος, [Refs 5th c.BC+]; of white bread, Wilcken [LXX+3rd c.BC+]; ἄλευρον κ. [Refs]; χρυσίον, ἀργύριον -ώτατον, [Refs 5th c.BC+]winnowed, πυρὸς κ. ἄδολος [Refs 2nd c.BC+], etc.; of metals, etc., σίδηρος [Refs 5th c.AD+], etc.; ἀρωμάτων, καθαρῶν, λαχάνων, uncertain meaning in [Refs 4th c.AD+]; ἄκρατος καὶ κ. νοῦς [Refs 5th c.BC+]; of feelings, unmixed, μῖσος τῆς ἀλλοτρίας φύσεως [Refs 6th c.BC+]; serene, φρήν [Refs 5th…
καθαρός
katharos
of uncertain affinity; clean (literally or figuratively):--clean,
clear, pure.
καθαρός, ά, όν
Adj
clean, pure, unstained
καθαρός κα^θα^ρός, clear of dirt, clean, spotless, unsoiled, Od., Hdt., Eur.
clear, open, free, ἐν καθαρῷ (sc. τόπῳ) in a clear, open space, Il.; ἐν καθαρῷ βῆναι to leave the way clear, Soph.; διὰ καθαροῦ ῥέειν, of a river whose course is clear and open, Hdt.; τὸ ἐμποδὼν ἐγεγόνεε καθαρόν the hindrance was cleared away, id. Hdt.:—c. gen., γλῶσσα καθαρὴ τῶν σημηΐων clear of the marks, id. Hdt.
in moral sense, clear from shame or pollution, pure, καθαρῷ θανάτῳ Od.: esp. clear of guilt or defilement, clean, pure, Theogn., Aesch.; καθαρὸς χεῖρας Hdt.:—so, of persons purified after pollution, ἱκέτης προσῆλθες κ. Aesch.; of things, βωμοί, θύματα, δόμοι, μέλαθρα id. Aesch., Eur.:—c. gen. clear of or from a charge, κ. ἐγκλημάτων, ἀδικίας, κακῶν, etc., Horace's sceleris purus…
Read the full entry →Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical:
The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and…
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
28 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 26 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 128 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 ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ’ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλάνητές τε καὶ ἀπλανεῖς ἀρύτονται, καθ’ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς…
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον: Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν
δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει τοῖς
τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ