Matthew 5:36 — Word Study
N1904μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
BSAnormēte byen theho headkephalē [the upper part of the body] of yousu may you swearomnumi▸ [take an oath, make a promise] becausehoti notou you are abledunamai▸ [are not able, do not have the power] oneehis [one, unique] hairthrix [a growth on the head, a small part of the body] whiteleukos [pure, clean] to make [change, alter] orē [as an alternative] black.melas [dark, gloomy]
| Greek | English | Parsing |
|---|---|---|
| μήτε | nor | Conjunction, negative |
| ἐν | by | Preposition |
| τῇ | the | Article, dative, singular |
| κεφαλῇ | head | Noun, dative, singular |
| σου | of you | Personal pronoun, second person, genitive |
| ὀμόσῃς | may you swear | Verb, aorist, active |
| ὅτι | because | Conjunction |
| οὐ | not | Particle, negative |
| δύνασαι | you are able | Verb, present, no voice stated |
| μίαν | one | Adjective, accusative, singular |
| τρίχα | hair | Noun, accusative, singular |
| λευκὴν | white | Adjective, accusative, singular |
| ποιῆσαι | to make | |
| ἢ | or | Particle |
| μέλαιναν. | black. | Adjective, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nor should you swear by your head, for you cannot make a single hair white or black. |
| KJV | Neither shalt thou swear by thy head, because thou canst not make one hair white or black. |
| ASV | Neither shalt thou swear by thy head, for thou canst not make one hair white or black. |
| YLT | nor by thy head mayest thou swear, because thou art not able one hair to make white or black; |
| WEB | Neither shall you swear by your head, for you can’t make one hair white or black. |
| BBE | You may not take an oath by your head, because you are not able to make one hair white or black. |
Where they part company is ὀμόσῃς — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause that provides the reason for the main action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbὀμνύω
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 5:36
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 — Teaching on Oathsgenerated
Matthew 5:36 is part of Jesus' broader teaching on the nature of oaths and the importance of truthfulness. He emphasizes that swearing by one's head is meaningless, as we lack the power to change even the color of our hair. This teaching reflects a call to integrity and honesty in our words, aligning with the moral principles found throughout the Sermon on the Mount.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 23:16–21 | Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ |
| 2 | Matthew 6:27 | Who of you by worrying can add a single hour to his life? |
| 3 | Luke 12:25 | Who of you by worrying can add a single hour to his life? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — ὀμόσῃς, omnumigenerated
The verb ὀμνύω, meaning 'to swear' or 'to take an oath', is used here in the subjunctive mood, indicating a hypothetical action. It emphasizes the act of making a solemn promise, which is often seen in legal or serious contexts.
This form suggests a second-person singular action, specifically addressing the listener, which in this case is the audience of Jesus. The teaching implies that swearing by one's head is not only inappropriate but also futile, as it highlights human limitations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Nor should you swear by your head, for you cannot make a single hair white or black.' This is closely mirrored in the KJV and ASV, both of which maintain the structure and meaning of the original.
However, some translations differ slightly in phrasing. The BBE uses 'You may not take an oath by your head,' while the YLT states, 'nor by thy head mayest thou swear.' These variations reflect different approaches to the same underlying meaning.
Sentence Structuregenerated
The main verb of the verse is ὀμόσῃς, may you swear, which governs the rest of the sentence. The structure includes a prepositional phrase indicating what one should not swear by, followed by a clause explaining the reason for this prohibition.
The phrase 'for you cannot make a single hair white or black' serves as a subordinate clause that provides the rationale for the main action. This structure emphasizes the futility of swearing by something we cannot control.
Septuagint Backgroundgenerated
The Greek word κεφαλῇ (kephalē), meaning 'head', appears in the Septuagint as a translation for the Hebrew רֹאשׁ (rosh), which also means 'head'. This choice emphasizes the authority and significance of the person being sworn by in the context of the verse.
The term ὀμόσῃς (omnumi), meaning 'may you swear', corresponds to the Hebrew שָׁבַע (shaba), which carries the connotation of making a solemn promise. This reflects the seriousness of swearing by something as personal as one's own head.
In plain words — the whole versegenerated
Matthew 5:36 teaches that people should not swear by their heads because they have no power to change even the color of a single hair. This highlights the importance of honesty in speech rather than relying on oaths.
Frequently Asked Questionsgenerated
To swear by your head means to make a serious promise or oath using your own head as a reference point, implying a commitment to truthfulness.
Jesus uses this statement to illustrate human limitations; we cannot control or change fundamental aspects of ourselves, such as the color of our hair.
This teaching emphasizes the value of integrity and honesty in communication, suggesting that oaths should not be necessary if one is truthful.
It aligns with the Sermon on the Mount's focus on inner righteousness and the importance of being truthful in all aspects of life.
Reflection Questionsgenerated
- In what areas of my life do I rely on oaths instead of simply being honest?
- How can I cultivate a habit of integrity in my speech?
- What does it mean for me to acknowledge my limitations in control over my life?
- How can I encourage others to value honesty over empty promises?
The early church on this verse — how the Fathers read it
The early church Fathers provide insights into this teaching, discussing the implications of swearing and the authority of God in contrast to human limitations.
These words of the Lord whereby he forbids us to swear by these different elements invite a double explanation.First, he wanted to draw us away from the use of oaths and the customs of human error,Early Church Fathers on Matthew 5 →
God alone swears by Himself as He is not subject to anyone or anything. Since we do not have authority over ourselves, how can we swear by our own head? It is the property of another.Early Church Fathers on Matthew 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 5:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shalt thou swear by thy head,.... This also was a common form of swearing among the Jews: take a few instances.
Read John Gill on Matthew 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither shalt thou swear by thy head, because thou canst not make one hair white or black. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
Read Robert Jamieson on Matthew 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 34-36. Doth our Saviour here oppose himself to the law of God, which saith, 10:20, Thou shalt fear the Lord thy God, and swear by his name? Doth he condemn Abraham, who sware his servant by the Lord God of heaven and earth? . Doth he destroy such a useful means for the end of strife? . None of all these. We must consider that our Saviour is here opposing himself to the corruptions of that age brought in by the Pharisees, who had taught people that swearing was nothing, if they did not forswear themselves; or at least swearing by the heaven, by the earth, by Jerusalem, by their head, or in suchlike forms, was no sin, if they forbore the name of God; that they were only obliged to swear…
Read Matthew Poole on Matthew 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. Ver. 36. Neither shalt thou swear by thy head] That is, by thy health, which is the life of our lives, say some: by thy life, say others, which is a sweet blessing; for a living dog is better than a dead lion; yea, though full of crosses, yet why is living man sorrowful? q.d. it is a mercy that amidst all his crosses he is yet alive. "Joseph is yet alive, I have enough," saith Jacob. They told him of his honour, he speaks of his life. Life is better than honour, and is not therefore to be laid to pawn upon every light occasion, as they that so often use, As I live, and As true as I live: whereof…
Read John Trapp on Matthew 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) By thy head.—This is apparently chosen as an extreme instance of a common oath in which men found no reference to God. Yet here, too, nothing but an implied reference to Him fits it to be an oath at all. He made us, and not we ourselves, and the hairs of our head are not only numbered, but are subject in all their changes to His laws, and not to our volition.
Read Charles John Ellicott on Matthew 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. Neither shalt thou swear by thy head] For these plain reasons: 1st. God commands thee not to do it. 2dly. Thou hast nothing which is thy own, and thou shouldst not pledge another's property. 3dly. It never did, and never can, answer any good purpose. And 4thly. Being a breach of the law of God, it is the way to everlasting misery.
Read AdamClarke on Matthew 5 →CambridgeThe Cambridge Bible for Schools and Colleges36. by thy head] A common form of oath in the ancient world: cp. “Per caput hoc juro per quod pater ante solebat.” Verg. Æn.
Read Cambridge on Matthew 5 →Albert Barnes1798–1870Barnes' Notes on the BibleNeither shalt thou swear by thy head - This was a common oath. The Gentiles also used this oath. To swear by the head was the same as to swear by the life; or to say, I will forfeit my life if what I say is not true.
Read Albert Barnes on Matthew 5 →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
Nor should you swear by your head, for you cannot make a single hair white or black.
Neither shall you swear by your head, for you can’t make one hair white or black.
Nor should you swear by your head, for you cannot make a single hair white or black.
Do not take an oath by your head, because you are not able to make one hair white or black.
Tyndale line
Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
Neither shalt thou swear by thy head, for thou canst not make one hair white or black.
Neither shalt thou swear by thy head, for thou canst not make one hair white or black.
Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
Neither shalt thou sweare by thine head, because thou canst not make one heare white or blacke.
Strictly literal
Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
nor by thy head mayest thou swear, because thou art not able one hair to make white or black;
nor may you swear by your head, because you are not able to make one hair white or black;
Neither swear by your head, for you cannot make one hair white or black.
From the Latin
Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
Simplified
Don't even swear by your head, because you're not able to make a single hair white or black.
You may not take an oath by your head, because you are not able to make one hair white or black.
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.
neque per caput tuum juraveris, quia non potes unum capillum album facere, aut nigrum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܦܠܐ ܒܪܫܟ ܬܐܡܐ ܕܠܐ ܡܫܟܚ ܐܢܬ ܠܡܥܒܕ ܒܗ ܡܢܬܐ ܚܕܐ ܕܣܥܪܐ ܐܘܟܡܬܐ ܐܘ ܚܘܪܬܐ
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.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
The standard critical text of the New Testament.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
The previous edition, still widely cited.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
The Society of Biblical Literature edition, freely licensed.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
The edition that turned scholarship toward the earliest manuscripts.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
An independent critical text built from the oldest witnesses then known.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν.
A recent critical edition following documentary evidence closely.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν — ἢ μέλαιναν.
The reading of the majority of surviving manuscripts.
μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν — ἢ μέλαιναν.
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 |
|---|---|---|
| ποιῆσαι to make | 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 5:36
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.
μήτε is a negative particle meaning 'neither' or 'nor,' often used in pairs (e.g., μήτε...μήτε). It appears in various New Testament passages, including Matthew 5:34-36 and Acts 23:8. The word is formed from μή and the enclitic τέ, and it differs from οὔτε in its usage.
μήτε, (μή and the enclitic τέ), [fr. Hom. down], a copulative conjunction of negation, neither, nor, (differing fr. οὔτε as μή does fr. ov. It differs fr. μηδέ in that μηδέ separates different things, but μήτε those which are of the same kind or which are parts of one whole; cf. W. § 55, 6; [Β. 8 149,13 b.]): pyre... μήτε, neither... nor, Lk. vii. 33 [T py... μηδέ]; ix. 3 (five times); Acts xxiii 12, 21; xxvii. 20; Heb. vii. 3 ; (but in Eph. iv. 27 for μὴ .-- μήτε we must with L T Tr WH substitute py... μηδέ). py... pyre... μήτε, Mt. v. 34-36 (four times); 1 Tim.i. 7; Jas. v.12; Rev. vii.3; ἵνα py... pyre... μήτε, Rev. vii. 1; pydé..- pyre... μήτε, 2 ΤῊ. ἢ. 2 LT Tr WH; μὴ εἶναι ἀνάστασιν, μηδὲ ἄγγελον (for that is something other than ἀνάστασις). μήτε πνεῦμα (because angels belong to the genus πνεύματα), Acts xxiii. 8 RG; ef. W. 493 (459) ; [B. 367 (314)…
Read the full entry →μήτε (mēte) — neither.
μήτε,
and not, mostly doubled, μήτε.. μήτε.. neither.. nor.., [Refs 8th c.BC+]; μήτε.., μήτ᾽ οὖν.. [Refs 8th c.BC+]; μήτε.., μηδέ, see at {μηδέ}; μήτε..,{τε}.. both not.., and.., [Refs 8th c.BC+]; also μήτε.., δέ.. [Refs 5th c.BC+]; μή.., μήτε.. [Refs 5th c.BC+]
2. μήτε is perhaps sometimes omitted in the former of two clauses, ἑκόντα μήτ᾽ ἄκοντα [Refs 5th c.BC+]
μήτε
mete
from 3361 and 5037; not too, i.e. (in continued negation) neither or
nor; also, not even:--neither, (n-)or, so as much.
see GREEK for 3361
see GREEK for 5037
μήτε
Neg.cj.
nor, neither, not even
μήτε mēte 34x
neither; μήτε ... μήτε, or μὴ ... μήτε, or μηδὲ ... μητέ, neither ... nor, Mt. 5:34, 35, 36; Acts 23:8; 2 Thess. 2:2; in NT also equivalent to μηδέ, not even, not so much as, Mk. 3:20
μήτε and not, mostly doubled, μήτε . . μήτε . . , neither . . nor, Hom., etc.
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
34 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 34 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
χαίρει γὰρ τὰ μέν τινα τεναγώδει καὶ οὐ πάνυ βαθείᾳ θαλάττῃ, τὰ δ’ ὑποδρόμοις καὶ λιμέσι μήτ’ ἐπὶ γῆν ἀνέρπειν μήτε πόρρω γῆς ἐπινήχεσθαι δυνάμενα, τὰ δὲ κατὰ μέσον καὶ βαθὺ πέλαγος διαιτώμενα τὰς προκεχυμένας ἄκρας ἢ νήσους ἢ πέτρας ἐκτρέπεται·
Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς…
ὁ γὰρ ποθῶν σωθῆναι βλέπει οὐκ εἰς τὸν ἄνθρωπον, ἀλλ̓ εἰς τὸν ἐν αὐτῷ κατοικοῦντα καὶ λαλοῦντα, ἐπ’ αὐτῷ ἐκπλησσόμενος, ἐπὶ τῷ μηδέποτε μήτε τοῦ λέγοντος τὰ ῥήματα ἀκηκοέναι ἐκ τοῦ στόματος μήτε αὐτός ποτε ἐπιτεθυμηκέναι ἀκούειν.
μηνὶ Τῦβι ἐννεακαιδεκάτῃ διὰ τοῦ αὐτοῦ γραφείου καὶ μὴ ἐνκαλεῖν μηδὲ ἐπελεύσεσθαι τοὺς ὁμολογοῦντας μήτε περὶ τούτου μήτε περὶ οὐδενὸς ἁπλῶς πράγματος ἐνγράπτου καὶ ἀγράφου. ὑπογραφεὺς τῶν ὁμολογούντων Σάτυρος
Σαμβᾶ καθʼ ὁμολογίαν χρήσεως, ἣν ἔθετο αὐτῷ διὰ τοῦ αὐτοῦ γραφείου, καὶ μὴ ἐπελεύσεσθαι μήτε αὐτοὺς Πτολεμαῖον καὶ Διδυμάριον μήτε αὐτῷ μηδὲ τοὺς παρʼ αὐτῶν ἐπὶ τὸν Παουῆτιν μηδὲ
Φαῶφι δεκάτης, ἣν καὶ ἀναδέδωκεν αὐτοῖς εἰς ἀθέτησιν καὶ ἀκύρωσιν, καὶ μηδὲν τὸν ὁμολογοῦντα μήτε τοὺς παρʼ αὐτοῦ ἐνκαλεῖν τοῖς περὶ τὸν Στοτοῆτιν περὶ μηδενὸς ἁπλῶς πράγματος ἐνγράπτου ἢ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κεφαλή (kephalē) means 'head' and can refer to the literal head of a person or animal, as well as metaphorically to denote authority or superiority, such as in the context of a husband or Christ. It appears in various New Testament verses, including Matthew 5:36 and 1 Corinthians 11:3. The term also encompasses meanings related to the top or extremity of objects, like a corner-stone.
κεφαλή, -ῆς, ἡ,
[in LXX nearly always for רֹאשׁ;]
the head: Mt 5:36, Mk 6:24, Re 1:14 9:7, al. mult.; fig., ἄνθρακες ἐπὶ τὴν κ., Ro 12:20(LXX); αἷμα, Ac 18:6; metaph., of a husband, c. gen., I Co 11:3, Eph 5:23; of Christ, I Co 11:3, Eph 4:15 5:23, Col 1:18 2:10, 19; of things, κ. γωνίας, Mt…
Read the full entry →κεφαλή, -ῆς, ἡ, Sept. for wN 1; the head, both of men: Mt. v. 36; Mk. vi. 24; Lk. vii. 38, 44 [Rec.], 46; Jn. xiii. 9; Acts xviii. 18; 1 Co. xi. 4; Rev. i. 14; iv. 4, and often; and of animals: Rev. ix. 7, 17, 19, etc.; on the phrases κλίνειν THY κ-» ἐπαίρειν THY K., See κλίνω, 1 and ἐπαίρω; on the saying in Ro. xii. 20, see under ἄνθραξ. Since the loss of the head destroys the life, κεφαλή is used in phrases relating to capital and extreme punishments: 80 in τὸ αἷμα ὑμῶν ἐπὶ τὴν k. ὑμῶν (see αἷμα, 2 a. p. 15°), Acts xviii. 6, and similar phrases in class. Grk.; see Passow 8. v. p. 1717*; Pape s. v.3; [L. and S.s. ν. 1. 3 and 4]. Metaph. anything supreme, chief, prominent; of persons, master, lord: τινός, of a husband in relation to his wife, 1 Co. xi. 3; Eph. v. 23; of Christ, the lord of the husband, 1 Co. xi. 3 [ef. B. 124. 54. (109)]; of the church, Eph. iv. 15; v. 23; Col. ii. 19…
Read the full entry →κεφαλή. For the literal sense of κεφαλή it is sufficient to quote PSI V. 455" (A.D. 178) ἐφῖδον τοῦτον... ἔχοντα ἐπὶ τῆς κεφαλῆς τραύματα τρία, and P Lond 478 (ii/A.p.) (=I. p- 81) κεφαλὴν κομόωσαν ἐθείραις. Cf. also P Par 5741*28 (iii/A.D.) (= Selections, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘an invocation to be uttered over the head (of the possessed one),” and the Christian amulet BGU III. 954° (vi/A.D.) (= Selections, p. 133) κλίνω τὴν κεφαλήν [μο]υ κα «τ: ἐνώπιόν σου. With Ac 18° we may compare BGU IV. 1024'"-17 (end of iv/A.D.) ἐκδέξι το[ίνυν] τὴην (Δ. τὴν) ἕως κεφ[αλῆ]ς τ[ι]Ἱμωρίαν, and to McNeile’s rendering of Mt 214 κεφαλὴν γωνίας, ‘‘the furthest extremity (not ‘the top’) of the corner,” a certain support is given by P Flor I. 508% (A.D. 268) ἐπ᾽ ἀπηλιωτικῆ[ς Ke]padis πρώτης μερίδος, apparently = ‘‘at the eastern extremity of the first division.’” In P Oxy II. 273!8…
Read the full entry →κεφαλή (kephalē) — head.
κεφᾰλή, ἡ,
head of man or beast, [Refs 8th c.BC+]; κεφαλῇ.. μείζονες taller in stature, [Refs 8th c.BC+]; so μείων.. κεφαλήν[Refs 3rd c.BC+]
__a κατὰ κεφαλῆς, Epic dialect κὰκ κεφαλῆς, down over the head, κόνιν.. χεύατο κὰκ κεφαλῆς [Refs 8th c.BC+]
__b κατὰ κεφαλήν, Epic dialect κὰκ κεφαλήν on the head, Ἐρύλαον.. βάλε πέτρῳ μέσσην κὰκ κεφαλήν [Refs 8th c.BC+]: in Prose, from above, [Refs 5th c.BC+]: c.genitive, above, κ. κ. τινῶν γενέσθαι [Refs]; τὸ κ. κ. ὕδωρ, of rain water, [Refs 4th c.BC+] (-ῆς): in Architecture texts, upright, [Refs]; also, per head, each person (compare below 1.2), [LXX+4th c.BC+]
κεφαλή
kephale
from the primary kapto (in the sense of seizing); the head (as the
part most readily taken hold of), literally or figuratively:--head.
κεφαλή, ῆς, ἡ
n.f.
the head
κεφαλή kephalē 75x
the head, Mt. 5:36; 6:17; the head, top; κεφαλὴ γωνίας, the head of the corner, the chief corner-stone, Mt. 21:42; Lk. 20:17; met. the head, superior, chief, principal, one to whom others are subordinate, 1 Cor. 11:3; Eph. 1:22
κεφαλή the head of man or beast, Hom., etc.; κατὰ κεφαλῆς, epic κὰκ κεφαλῆς, over the head, id. Hom.; κὰκ κεφαλήν on the head, Il.:— ἐς πόδας ἐκ κεφαλῆς from head to foot, id. Il.:— ἐπὶ κεφαλήν head foremost, head downwards, headlong, Hdt., Plat., etc.
the head, put for the whole person, Hom.; ἶσον ἐμῇ κεφαλῇ like myself, Il.; φίλη κ., Lat. carum caput, id. Il.: in bad sense, ὦ κακαὶ κεφαλαί Hdt.; ὦ μιαρὰ κ. Ar.
the head, i. e. the life, παρθέμενοι κεφαλάς setting their heads on the cast, Od.:—in imprecations, ἐς κεφαλὴν τρέποιτ᾽ ἐμοί on my head be it! Ar., etc.
generally, κ. σκορόδου a head of garlic, id. Ar.: the top or brim of a vessel, Theocr.: the coping of a wall, Xen.:—in pl. the head or source of a river…
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
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
76 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 75 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 196 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.
δι’ ἣν αἰτίαν οἱ μὲν ἄλλοι φιλόσοφοι τὸν ἀριθμὸν τοῦτον ἐξομοιοῦσι τῇ ἀμήτορι Νίκῃ καὶ Παρθένῳ, ἣν ἐκ τῆς τοῦ Διὸς κεφαλῆς ἀναφανῆναι λόγος ἔχει, οἱ δὲ Πυθαγόρειοι τῷ ἡγεμόνι τῶν συμπάντων·
ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν Ἄδαμον καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους…
λέγει δὲ πάλιν ὁ προφήτης: Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας.
ἡμέρας ἐπὶ τὸν ἅπαντα χρόνον καὶ τὰ ἄλλα ποιήσω καθότι προγέγραπται. ἔγραψεν ὑπὲρ αὐτοῦ Κεφαλᾶς Στοτοήτιος διὰ τὸ μὴ εἰδέναι αὐτὸν γράμματα. Στοτοῆτις Σαταβοῦτος μητρὸς Θαήσιος ἠγόρακα καθὼς πρόκειται.
Πτολεμαῖος Φίλωνος, ἀπὸ ὑπερετῶν Χαιρήμων Καλλιστράτου, γίνονται γ Νέου Σεβαστοῦ Νεμεσίων Πτολεμαίου, Πεβῶς Ἁρυώτου, Κεφάλων ὁμοίως, γίνονται γ, γίνονται η, τὸ ἥμισυ δ
α ὀβολὸν Ἡρακλῆς ὁμοίως Λεύκου … ἡμιωβέλιον χαλκοῦς 2 α ὀβολὸν Ἰσχυρίων Πανετβύιος … Κεφάλων Πανετβύιος
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ὀμνύω (i.e., *omnyō*) means to swear or take an oath. It appears in various contexts in the New Testament, including Matthew 26:74 and Hebrews 6:16. The word is built from the root related to swearing and can be used with different grammatical constructions, such as followed by a person or thing sworn by. Notably, some lexicons mention different forms and usages, indicating a rich historical and grammatical background.
ὀμνύω
(so Hdt. and some Att. writers) and ὄμνυμι (so generally in Att. prose and always in Trag.; Mk 14:71, -ύναι),
[in LXX chiefly for שׁבע ni.;]
ὀμνύω (Mt. xxiii. 30 54. ; xxvi. 74; Heb. vi. 16; Jas. v. 12; [W. 347) and ὄμνυμι (ὀμνύναι, Mk. xiv. 71 GLT Tr WH [ef. B. 45 (39)]) form their tenses fr. OM0Q; hence 1 aor. ὥμοσα; Sept. for paw}; to swear; to affirm, promise, threaten, with an oath: absol., foll. by direct discourse, Mt. xxvi. 74; Mk. xiv. 71; Heb. vii. 21; foll. by εἰ, Heb. iii. 11; iv.3; 5686 εἰν 1.5. ὀμν. ὅρκον (often so in Grk. writ. fr. Hom. down [W. 226 (212) ]) πρός τινα, to one (Hom. Od. 14, 331; 19, 288), Lk. 1. 73; ὀμνύειν with dat. of the person to whom one promises or threatens something with an oath: foll. by direct disc. Mk. vi. 23; by an inf. [W. 331 (311) ], Heb. iii. 18; with ὅρκῳ added, Acts ii. 30 [W. 603 (561)]; τινί τι, Acts vii. 17 [Ree. i.e. gen. by attraction; ef. B.§ 143, 8; W.§ 24,1]. that by which one swears is indicated by an acc., τινά or τί (so in class. Grk. fr. Hom. down [ef. W. § 32, 1b.…
Read the full entry →ὄμνυμι (omnumi) — to swear.
ὄμνῡμι,
[Refs 5th c.BC+]; imperative ὄμνῠθι [Refs 8th c.BC+]; 3rd.pers. singular ὀμνύτω [Refs]; 3rd.pers. plural ὀμνύντων. Foed. cited in [Refs 5th c.BC+]: imperfect ὤμνυν [Refs 5th c.BC+]: also (from present ὀμνύω) 3rd.pers. singular imperative ὀμνῠέτω [Refs 8th c.BC+]; participle ὀμνύουσα [Refs 4th c.BC+]: imperfect ὤμνῠον [Refs 8th c.BC+] (for present indicative the Trag. and [Refs 5th c.BC+] which also occurs in Comedy texts, [Refs 5th c.BC+]: future ὀμοῦμαι, εῖ, εῖται, [Refs 8th c.BC+]; Doric dialect 1st pers. plural ὀμιώμεθα [Refs 5th c.BC+]; later future ὀμόσω [Refs 1st c.AD+]: aorist ὤμοσα [Refs 8th c.BC+]; Epic dialect ὤμοσσα [Refs 8th c.BC+]: perfect ὀμώμοκα [Refs 5th c.BC+]: pluperfect ὠμωμόκειν [Refs 5th c.BC+]:—middle, [Refs 2nd c.AD+], aorist participle ὀμοσάμενος [Refs 3rd c.BC+]:—passive, future ὀμοσθήσομαι [Refs 5th c.BC+]…
Read the full entry →ὀμνύω
omnuo
but obsolete omo, for which
another prolonged form
omoo om-o'-o is used in certain tenses;
to swear, i.e. take (or declare on) oath:--swear.
ὀμνύω
v.
I swear, take an oath
Verb-AAS-2S — Verb · aorist · active · subjunctive · second person · singularaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: second Number: Singular
26 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 94 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.
ὁρᾷς γὰρ ὅτι οὐ καθ’ ἑτέρου ὀμνύει θεός, οὐδὲν γὰρ αὐτοῦ κρεῖττον, ἀλλὰ καθ’ ἑαυτοῦ, ὅς ἐστι πάντων ἄριστος.
ὁ τρίτος δὲ ἐπὶ μηδενὶ φαύλῳ τὸν θεὸν ὀμνύναι·
Ἰδού, τάδε λέγει κύριος ὁ θεός: Εἰσέλθατε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τῷ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.
Πατοῦτος Ἑρμοκράτους ἀρχιφυλακίτου προβαλέσθαι μοι τοὺς περὶ τὸν Θοτορταῖον συνλαβόντα γῆν ἀπὸ τῶν ὁρίων ὀμόσαι ἐπὶ τοῦ Κρονείου τὰ ὅρια εἶναι ταύτης τῆς γῆς ἕως τοῦ ιϛ ἔτους ἐπὶ
μηνὸς … … ς ἄλλο δὲ προσγένημα … … … τοῦ προκειμένου πλήθους … Ὀμνύω βασιλέα Πτολεμαῖον … τὸν ἐγ βασιλέως Πτολεμαίου καὶ … … καὶ τοὺς τούτων προγόνους
Δίδυμος Λογγίνου, Ἀμάθιτι Σωκμήνεως καὶ Πεκύσει Ἥρωνος καὶ τοῖς λοιποῖς πρεσβυτέροις κώμης Φιλαδελφίας· ὀμνύω τὴν τῶν κυρίων Αὐτοκρατόρων Σεουήρου καὶ Ἀντωνίνου καὶ Γέτα τύχην ἐμοῦ μὴ εἶναι τὰ
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
δύναμαι, transliterated as dunamai, means 'to be able' or 'to have power.' It can refer to personal ability, permission, or opportunity. In the New Testament, it appears in various contexts, such as in Matthew 6:24 and Mark 2:7. The lexicons indicate that it can be used with an infinitive or an accusative, but there is some variation in the forms and usages noted in different sources.
δύναμαι, depon.,
[in LXX chiefly for יָכֹל ;]
to be able, have power, whether by personal ability, permission, or opportunity: c. inf. (M, Pr., 205; WM, § 44, 3) pres., Mt 6:24, Mk 2:7, Jo 3:2, I Co 10:21, al.; c. inf. aor., Mt 3:9, Mk 1:45, Jo 3:3, 4 Ro 8:39, al.; c. acc., to be able to do something: Mk 9:22, Lk 12:26; II Co 13:8; absol., to be able, capable, powerful: Read the full entry →
δύναμαι, depon. verb, pres. indic. 2 pers. sing. δύνασαι and, acc. to a rarer form occasional in the poets and fr. Polyb. on to be met with in prose writ. also (cf. Lob. ad Phryn. p. 359; [ WH. App. p.168; W.§ 18, 2b.; Veitch 8. v.]), δύνῃ (Mk. ix. 22 sq. L T Tr WH; [Lk. xvi. 2 T WH Tr txt. ]; Rey. ii. 2); impf. ἐδυνάμην and Attic ἠδυνάμην, between which forms the Mss. and editions are almost everywhere divided, [in Mk. vi. 19; xiv. 5; Lk. Vili. 19; xix. 3; Jn. ix. 33; xii. 39 all edd. read 78., so RG in Mt. xxvi. 9; Lk. i. 22; Jn. xi. 37; Rev. xiv. 3; on the other hand, in Mt. xxii. 46; Lk. i. 22; Jn. xi. 37; Rey. xiv. 3, L T Tr WH all read ἐδ., so T WH in Mt. xxvi. 9; RGin Mt. xxii. 46. Cf. WH. App. p. 162; W. § 12, 1b.; B. 83 (29) ]; fut. δυνήσομαι ; 1 aor. ἠδυνήθην and (in Mk. vii. 24 T WH, after codd. 8B only; in Mt. xvii. 16 cod. B) ἠδυνάσθην (cf. [WH τι. 5. and p. 169]; Kiihner §…
Read the full entry →δύναμαι. The following exx. of this common verb may be cited— P Par 471° (c. B.C. 153) (= Selections, p. 22) ἐνβέβληκαν (sc. οἱ θεοὶ) ὑμᾶς εἰς ὕλην μεγάλην Kal οὗ δυνάμεθα ἀποθανεῖν, ““they have cast us into a great forest, where we may possibly die,” P Oxy IV. 743% (B.c. 2) οὐκ ἠδυνάσθην συντυχεῖν ᾿Α., “1 was unable to meet A.,” 26. 7γ4413 (B.c. 1) [ΞΞ Selections, p. 33) πῶς δύναμαί σε ἐπιλαθεῖν ; ‘how can I forget you?”, P Lond 144™ (?i/a.p.) (ΞΞ 11. p. 253) ἵνα δυνηθῇ τὸ παιδάριόν μου ἐλθεῖν mpd[s ple, P Oxy LIT. 47218 (4 A.D. 130) οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ᾽ ἀρχὴν γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is impossible for that to have been stolen which neither ever existed at all nor could exist” (Edd.). It takes an ace. ve? (as in Lk 1255) in P Ryl IL. 7758 (A.p. 192) οὐ yap δύναμαι κοσμητείαν. In P Leid {50 (ii/B.c.) ἔφη δύνασθαι τὰ ἔργα πάντα ἐπιτελέσιν ἐν ἡλι (?—was ὀλίγαις…
Read the full entry →δύναμαι (dunamai) — be able.
δύνᾰμαι [ῠ],
2nd pers. singular δύνασαι [Refs 8th c.BC+]; Aeolic dialect and Doric dialect δύνᾳ [Refs 7th c.BC+]; δύνῃ is subjunctive, [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural δυνέαται [Refs 5th c.BC+]; subjunctive δύνωμαι, Ionic dialect 2nd pers. singular δύνηαι [Refs 8th c.BC+]: imperfect 2nd pers. singular ἐδύνω [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural ἐδυνέατο [Refs 5th c.BC+]: future δυνήσομαι [Refs 8th c.BC+]; Doric dialect δυνᾱσοῦμαι [Refs 4th c.BC+]: aorist ἐδυνησάμην [Refs 8th c.BC+], Epic dialect δυν- [Refs]; subjunctive δυνήσωνται [Refs 7th c.BC+], never in good Attic dialect, falsa lectio in [Refs 4th c.BC+]passive forms, Epic dialect, Ionic dialect, Lyric poetry, ἐδυνάσθην or δυνάσθην [Refs 8th c.BC+]; Trag. and Attic dialect Prose ἐδυνήθην [Refs 5th c.BC+]: perfect δεδύνημαι [Refs 4th c.BC+] —The double…
Read the full entry →δύναμαι
dunamai
of uncertain affinity; to be able or possible:--be able, can (do, +
-not), could, may, might, be possible, be of power.
δύναμαι
v.
I am powerful, am able
δύναμαι decl. in pres. and imperf. like ἵσταμαι Dep.
to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, id. Od.; οἱ δυνάμενοι men of power, Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
to be able, i. e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, id. Thuc.; ὡς δύναμαι μάλιστα as much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
to pass for, i. e.
Verb-PNI-2S — Verb · present · no voice stated · indicative · second person · singularpresent no voice stated indicative — an action in progress.
V-PNI-2S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: second Number: Singular
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
207 occurrences in the New Testament, rendered 33 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 209 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 159 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
Σάρρα δὲ γεννηθέντα τὸν Ἰσμαῆλον ἐκ τῆς δούλης αὐτῆς Ἀγάρης τὸ μὲν πρῶτον ἔστεργεν οὐδὲν ἀπολείπουσα τῆς πρὸς ἴδιον υἱὸν εὐνοίας, ἐτρέφετο γὰρ ἐπὶ τῇ τῆς ἡγεμονίας διαδοχῇ, τεκοῦσα δʼ αὐτὴ τὸν Ἴσακον οὐκ ἠξίου παρατρέφεσθαι τούτῳ τὸν Ἰσμαῆλον ὄντα…
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
τε ἐπιμελόμενος ἵνα ὑγιαίνηις καὶ ἡμῖν γράφων ἐάν τί σοι βούληι γίνεσθαι ὧν ἡμεῖς δυνάμεθα. καλῶς δʼ ἂν ποιήσαις ἀγοράσας ἡμῖν ἵνα ὡς ἂν παραγενώμεθα ἔχωμεν μέλιτος τοῦ βελτίστου
φόρωι τοῦ λζ ἔτους, συνφωνήσας Ἡρακλείδης μετὰ Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ
τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι γυναῖκας ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
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
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 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 336 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 444 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
θρίξ is a feminine noun meaning 'hair,' primarily referring to the hair of the head but also applicable to animal hair. It appears in various New Testament verses, including Matthew and Luke. The word has a rich usage in classical literature, denoting not just human hair but also sheep's wool and pig's bristles. There is no significant disagreement among lexicons regarding its meaning.
θρίξ, τριχός, dat. plur. θριξί, ἡ, [fr. Hom. down], the hair; a. the hair of the head: Mt. v. 36; Lk. vii. 44; xxi. 18; Jn. xi. 2; xii. 3; Acts xxvii. 34; 1 Pet. iii. 3 [Lehm.om.]; Rev. i. 14; with τῆς κεφαλῆς added (Hom. Od. 18, 399. 431), Mt. x. 830; Lk. vii. 38; xii. 7. b. the hair of animals: Rev. ix. 8; évdedup. τρίχας καμήλου, with a garment made of camel’s hair, Mk. i. 6, ef. Mt. iii. 4; ἐν... τριχῶν καμηλείων πλέγμασιν περιεπάτησαν, Clem. Alex. strom. 4 p. 221 ed. Sylb.
θρίξ. With Mk 15 we may compare the reference to τρίχες εἰς τοὺς σάκκους in P Petr 11. 33(2)(1)® (as completed 7d. IIT. p- 333). The word is naturally common in the personal descriptions of parties to a will or deed, e.g. P Petr ING 95 (B.C. 236) οὐλὴ μετώπωι ὑπὸ τρίχα : cf. 2. 1215 and 1418 (both B.c. 234), P Lond 882" (B.c. 101) (= III. p. 13), 26. 1425 (A.D. 95) (ΞΞ 11. p. 203). In P Fay 587 (A.D. 155-6) we have the receipt for a tax κοπί(ῆς) kal τριχ(ὸς) καὶ χιροναξίου, ‘fon cutting and hair and trade.” The same tax is referred to in P Grenf 11. 604 (A.p. 193-4) and BGU II. 6172 (A.D. 215), and asin both these cases the payers of the tax were weavers, Wilcken thinks that the words κοπή and θρίξ had to do with the terminology of their trade (see the editors’ introd. to P Fay 58). Miche? 11708 (i/A. p.)’ ErradpsSiro[s] ᾿Εἰπαφροδίτου ὑπὲρ τοῦ παιδίου ᾿Επαφροδίτου τὴν παιδικὴν τρίχα…
Read the full entry →θρίξ (thrix) — hair.
θρίξ, ἡ,
genitive τρῐχός, dative plural θριξί (τρίχεσιν [Refs 1st c.AD+]: - hair, [Refs 8th c.BC+] only in plural, ὀρθαὶ τρίχες ἔσταν ἐνὶ.. μέλεσσι [Refs 8th c.BC+]; mostly, hair of the head,[Refs 8th c.BC+]; sheep's wool, [Refs 8th c.BC+]; pig's bristles, [Refs 8th c.BC+]; τρίχες ἄκραι οὐραῖαι, of a horse's tail, [Refs 8th c.BC+]; ἀνάστασις τῶν τριχῶν, of a lark's crest, [Refs 2nd c.AD+]
II. later in singular collectively, [Refs 5th c.BC+]; τριχὸς πλόκαμος, βόστρυχος, [LXX+4th c.BC+]; Ἐπαφρόδιτον.. τὴν παιδικὴν τρίχα Ὑγίᾳ (i.e. ἀνέθηκεν) [Refs 1st c.AD+]; of a horse's mane, [Refs 5th c.BC+]; of dogs, [Refs 5th c.BC+]
θρίξ
thrix
genitive case trichos, etc.; of uncertain derivation; hair:--hair.
Compare 2864.
see GREEK for 2864
θρίξ, τριχός, ἡ
n.f.
a hair
θρίξ the hair of the head, used by Hom. only in pl.; attic also in sg.; Hom., etc.:—also sheep's wool, Il.; pig's bristles, Hom.; οὐραῖαι τρίχες the hair of a horse's tail, Il.
a single hair, proverb., θρὶξ ἀνὰ μέσσον only a hair's breadth between, Theocr.; ἄξιον τριχός, i. e. good for nothing, Ar.
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
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
15 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 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 27 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 ἐν ἡμῖν δέ ἐστιν ἐοικότα φυτοῖς, ὄνυχές τε καὶ τρίχες·
Οἱ δὲ χαίροντες οἷς τε ἑώρων καὶ οἷς ἤκουον τοῦ στρατηγοῦ τῆς κατὰ δύναμιν αὐτῶν σπουδῆς οὐκ ἀπελείποντο, ἀλλʼ εἰσέφερον ἄργυρόν τε καὶ χρυσὸν καὶ χαλκὸν ξύλα τε τῆς καλλίστης ὕλης καὶ μηδὲν ὑπὸ τῆς σήψεως παθεῖν δυνάμενα, αἰγείους τε τρίχας καὶ…
ἰδὼν ταῦτα κείμενα καὶ μηδένα ὄντα ἐν τῷ τόπῳ ἔκθαμβος ἐγενόμην, καὶ ὡσεὶ τρόμος με ἔλαβεν καὶ αἱ τρίχες μου ὀρθαί: καὶ ὡσεὶ φρίκη μοι προσῆλθεν μόνου μου ὄντος.
μερίδος τοῦ Ἀρσινοίτου νομοῦ. ὁμολογεῖ Ἁρπαγάθης … ὡς ἐτῶν εἴκοσι πέντε, οὐλὴ ὑπὸ … τρίχα … Τανεφρύμει Ἁρπαγάθου ὡς ἐτῶν … -κοντα ὀκτώ, οὐλὴ χειρὶ ἀριστερᾷ, μετὰ κυρίου τοῦ
οὐλὴ καρπῷ δεξιῷ, τοῦ ἄλλου Εἰσχυρίων Πάτρωνος ὡς ἐτῶν κε οὐλὴ μετώπῳ μέσῳ ὑπὸ τρίχα. Χεῶς Ἁρμιύσις ὁμολογῶ πεπρακέναι Μιεῦτι Πομσάεις τὴν ὑπάρχουσάν μοι μητρικὴν ἱερὰν γῆν ἀρούρας τρεῖς
ἑαυτῆς υἱοῦ Τεσενούφιος τοῦ Τεσενούφιος, ὡς ἐτῶν … … οὐλὴ μετώπωι ἐξ ἀριστερῶν ὑπὸ τρίχα, καὶ τῶι ἑτέρωι αὐτῆς υἱῶι Τεσενούφι πέμπτῳ ὡς ἐτῶν τεσσαράκοντα οὐλὴ γόνατι δεξιῶι, τοῖς
The Greek word λευκός (i.e., *leukos*) means 'white' or 'bright,' derived from the root for 'light.' It covers a range of meanings from the literal color of objects like clothing and grain to metaphorical uses indicating clarity or purity. In the New Testament, it appears in contexts describing the dazzling garments of angels and the purity of souls.
λευκός, τή, -όν, (λεύσσω to see, behold, look at; akin ta Lat. luceo, Germ. leuchten; cf. Curtius p. 113 and § 87; [Vanizek p. 8177), Sept. for 139; 1. light, bright, brilliant: τὰ ἱμάτια . . . λευκὰ ὡς τὸ φῶς, Mt. xvii. 2; esp. bright or brilliant from whiteness, (dazzling) white: spoken of the garments of angels, and of those exalted to the splendor of the heavenly state, Mk. xvi.5; Lk. ix. 29; Actsi.10; Rev. iii.5; iv.4; vi. 11; vii. 9,13; xix. 14, (shining or white garments were worn on festive and state occasions, Eccles. ix. 8; οἵ. Heindorf on Hor. sat. 2, 2,61); with ὡσεὶ or ὡς ὁ χιών added: Mk. ix. 3 RL; Mt. xxviii. 3, (ἵπποι λευκότεροι χιόνος, Hom. Il. 10, 437); ἐν λευκοῖς sc. ἱματίοις (added in Rev. iii. 5; iv. 4), Jn. xx.12; Rev. iii. 4; ef. W. 591 (550); [B. 82 (72)]; used of white garmentsas the sign of innocence and purity of soul, Rev. iii. 18; of the heavenly throne…
Read the full entry →λευκός. In a list of soldiers, P Amh II. 625 (11.8.6.} three persons called Apollonius are distinguished as μέλας, ‘‘the dark,’’ λευκός, ‘‘ the fair,” and oKevod(dpos), “‘ the baggagecarrier,” respectively. For the more general meaning of λευκός, ‘‘white,’’ cf. such passages as P Ryl II. 146'° (A.D. 39) ἐρίων σταθμία δέκα λευκῶν, ‘* 10 measures of white wool,” P Giss I. 21° (time of Trajan) τὸ συνθεσείδιον τὸ λευκόν, ‘the white dress”—a loose wrap often worn at meals, P Oxy III. 53178 (ii/A.D.) τὰ ἱμάτια τὰ λευκά, and P Hamb I. 38% (a.p. 182) λευκὸν ἐν ὀφθαλμῷ ἀριστερῴ. In P Oxy III. 471™* (ii/a.D.) the charge is brought against | ἁγνὸν ἐν] ἐσθῆτι λευκ[ῆι.
λευκός (leukos) — white.
λευκός, ή, όν,
light, bright, clear (opposed to μέλας in all senses), αἴγλη [Refs 8th c.BC+]; λευκὸν (variant{λαμπρόν}).. ἠέλιος ὥς [Refs 8th c.BC+]; of metallic surfaces, λέβης [Refs 8th c.BC+]; λ. γαλήνη a glassy calm, [Refs 8th c.BC+]; of water, clear, limpid, [Refs 8th c.BC+]
2. metaphorically, clear, distinct, of the voice, [Refs 4th c.BC+]: in literary sense, clear, λ. στίχος [Refs 1st c.AD+], when a rogue was detected, [Refs] adverb -κῶς, πάντα φαίνειν, of Hermes, [Refs 1st c.AD+]: comparative -ότερον, διαλεχθῆναι [Refs 3rd c.AD+]
II. of colour, white, frequently in [Refs 8th c.BC+], varying from the pure white of snow ([ἵπποι] -ότεροι χιόνος [Refs 8th c.BC+] to the grey of dust (λευκοὶ ἐγένοντο κονισάλῳ [Refs]; λ. ἅρμα, ={λεύκιππον}, [Refs…
λευκός
leukos
from luke ("light"); white:--white.
λευκός, ή, όν
Adj
white, bright
λευκός λευκός, ή, όν from Root ΛΥΚ light, bright, brilliant, of sun light, Hom., Soph.; and of metallic surfaces, λέβης Il.; also, λ. γαλήνη a glassy calm, Od.; of water, generally, bright, limpid, Hom., Eur.
metaph. clear, plain, distinct, of authors, Anth.
of colour, white, Hom., etc.; λ. ἅρμα ῀ λεύκιππον, Eur.
of the skin, white, fair, Hom., Trag.; with a notion of bare, πούς Eur., cf. λευκόπους:—later, as a mark of effeminacy, blanched, white, pale, Ar., Xen.:— λευκαὶ φρένες in Pind. may be pale with envy, envious.
λ. χρυσός, pale gold, i. e. gold alloyed with silver (prob. the same as ἤλεκτρον), opp. to χρυσὸς ἄπεφθος, Hdt.
λευκὸν ἦμαρ νυκτὸς ἐκ μελαγχίμου a bright day after a night of mourning, Aesch.
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
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
25 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 25 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 26 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.
πῶς ἡμῶν ὁ νοῦς καταλαμβάνει, ὅτι τουτὶ λευκὸν ἢ μέλαν ἐστίν, εἰ μὴ βοηθῷ χρησάμενος ὁράσει;
ὁρῶν γὰρ αὐτῷ τὸν θεὸν πρὸς ὅτι θελήσειε συλλαμβανόμενον ὑπισχνεῖτο τῶν τεχθησομένων αὐτῷ παρέξειν ἔσθʼ ὅτε μὲν ὅτι καὶ γένοιτο λευκόν, ποτὲ δʼ αὖ τὰ μέλανα τῶν γεννωμένων.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
ἀριστερῶι ὑπτίωι, τῆι ἑαυτῆς Φιλοξένας ἀδελφῆι Εὐδαιμονίδι ὡς ἐτῶν κβ μέσηι μελίχρωι μακροπροσώπωι εὐθύρινι λευκὸν ὀφθαλμοῦ δεξιοῦ … μετὰ κυρίου … ὡς ἐτῶν … οὐλὴ μετώπωι ἐκ δεξιῶν, παρακεχωρηκέναι
Ἀρτεμίδωρος νεώτερος Ἀρτεμιδώρου Χαιρήμονι Σαταβοῦτος χαίρειν. ὁμολογῶ πεπρακέναι σοι ὄνον θήλειαν λευκὴν ταύτην τοιαύτην ἀναπόρριφον καὶ ἀπέχω τὴν συνπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους ἀργυρίου δραχμὰς ἑξήκοντα,
Πανεφρέμμει Ἀπύγχεως ὡς ἐτῶν λ οὐλὴ μετώπῳ ἐκ δεξιῶν, πεπρακέναι αὐτῷ ὄνον θήλειαν τελείαν λευκὴν μυόχρουν ἀναπόριφον. ἀπέχει τιμὴν ἀργυρίου δραχμὰς ἑκατὸν ἓξ · καὶ βεβαιοῖ ὑπογραφεὺς τοῦ ἠγορακότος
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →579 occurrences in the New Testament, rendered 194 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 566 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 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 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 343 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 457 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word μέλας (i.e., *melas*) means 'black' and can also refer to 'dark' or 'murky.' It appears in various contexts, including as a descriptor in Revelation 6:5 and 12, and as a term for ink in 2 Corinthians 3:3, 2 John 12, and 3 John 13. The lexicons do not show significant disagreement on its meanings.
μέλας, -atva, -av, gen. -avos, -aivns, -avos, [fr. Hom. down], Sept. several times for 1nw, black: Rev. vi. 5, 12; opp. to λευκός. Mt. v.36. Neut. τὸ μέλαν, subst. black ink (Plat. Phaedr. p. 276 c.; Dem. p. 313,11; Plut. mor. p. 841 e.; al.): 2 Co. iii. 3; 2 Jn. 12; 3 Jn. 13; [ef. Gardthausen, Palaeographie, Buch i. Kap. 4; Edersheim, Jesus the Messiah, ii. 270 sq.; B. Ὁ. s. v. Writing, sub fin.]
μέλας is used in the neut. ‘‘ink,’’ as in 2 Cor 35, 2 112, 3 Jn’, in P Grenf IT. 388 (B.c. 81) μ[ῆλαν στατηροῦ ὀκτώ, P Oxy II. 326 Td Bpoxlov τοῦ peacws: ‘*the ink-pot,” and P Leid X*- Uf (jii/iv A.D.) (= II. p. 229 f.) where a recipe for making ink is found—rtphpas τὸ ἴδιον (/. τὸ tov?), καὶ τὸ θεῖον, καὶ τὴν στυπτηρίαν λείαν, εὖ μάλα μεῖξας ἐπιμελῶς τρίβε, καὶ χρῶ ὡς μέλανι γραφικῷ, “‘trita rubiginem (2), et sulphur, et alumen contusum, et probe mixta diligenter terito, et utitor proutiatramento scriptorio ” (Ed.), see s.v. μετά (1f.). For other applications of the adj. cf. P Meyer 7° (A.D. 130) κυάμο(υ) peAavo(s), “black beans,” P Oxy XIV. 163123 (A.p. 280) éAat[@]v μελαινῶν, ‘*black olives,” P Par 5742247 (iii/A.D.) (= Se/ectzons, p- 114) παραδίδωμί σε εἰς τὸ μέλαν χάος ἐν Tats ἀπωλίαις, and Aaibe/ 2745 μέλας θάνατος. Μέλας is used as a distinguishing epithet in P Amh II. 625…
Read the full entry →μέλας (melas) — black.
μέλᾱς
(μέλᾰς [Refs 3rd c.BC+]; genitive μέλᾰνος, μελαίνης, μέλᾰνος, etc.; Epic dialect dative μείλανι (for the sake of meter) [Refs 8th c.BC+]: Aeolic dialect nominative μέλαις, from *μέλανς, [Refs 7th c.BC+]:—black, dark: in [Refs 8th c.BC+] generally, dark in colour, οἶνος [Refs 8th c.BC+]; μέλαν αἷμα, κῦμα, [Refs 8th c.BC+], from its being pitched over, [Refs 8th c.BC+]; of men, dark, swarthy, μέλανας δὲ ἀνδρικοὺς ἰδεῖν [Refs 5th c.BC+]; τὰ μ. black marks about the ears of dogs, [Refs 5th c.BC+]
II. dark, murky, ἕσπερος [Refs 8th c.BC+]
III. metaphorically, black, dark, θάνατος [Refs 8th c.BC+]; ὀδύναι [Refs]; μ. τύχα, ἀρά, [Refs 4th c.BC+]; Ἅιδης [Refs 5th c.BC+]; ἡμέραι μέλαιναι, = Latin dies atri, [Refs 1st…
μέλας
melas
apparently a primary word; black:--black.
μέλας, αινα, αν
Adj
black
μέλας melas 6x
black, Mt. 5:36; Rev. 6:5, 12, the form μέλαν means ink, 2 Cor. 3:3; 2 Jn. 12; 3 Jn. 13
μέλας cf. τάλας, the only word like it in form black, swart, Hom., etc.; μέλαν ὕδωρ of water drawn from a deep well (cf. μελάνυδρος), Od.
black, dark, murky, ἕσπερος, νύξ Hom., etc.
metaph. black, dark, θάνατος, Κήρ, the origin of the metaphor being seen in such phrases as μέλαν νέφος θανάτοιο, Hom.
dark, obscure, Anth.
comp. μελάντερος, η, ον, blacker, very black, Il.; cf. ἠΰτε.
μέλαν, v. sub voc.
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
See COLORS.
Black
Properly the absence of all colour. In Prov. 7:9 the Hebrew word means, as in the margin of the Revised Version, “the pupil of the eye.” It is translated “apple” of the eye in Deut. 32:10; Ps. 17:8; Prov. 7:2. It is a different word which is rendered “black” in Lev. 13:31,37; Cant. 1:5; 5:11; and Zech. 6:2, 6. It is uncertain what the “black marble” of Esther 1:6 was which formed a part of the mosaic pavement.
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
ὧν τὸ μὲν ἐπεφήμισε σκότος, ἐπειδὴ μέλας ὁ ἀὴρ τῇ φύσει, τὴν δ’ ἄβυσσον, πολύβυθον γὰρ τό γε κενὸν καὶ ἀχανές·
Τῷ δʼ ἐκ τῆς Οὐρία γυναικὸς γενομένῳ παιδὶ Δαυίδῃ νόσον ἐνσκήπτει χαλεπὴν τὸ θεῖον, ἐφʼ ᾗ δυσφορῶν ὁ βασιλεὺς τροφὴν μὲν ἐφʼ ἡμέρας ἑπτὰ καίτοι γε ἀναγκαζόντων τῶν οἰκείων οὐ προσηνέγκατο, μέλαιναν δὲ περιθέμενος ἐσθῆτα πεσὼν ἐπὶ σάκκου κατὰ γῆς…
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
οὔσης ἐν τῷ μεγάλῳ γυμνασίῳ δίδομεν τοὺς ὑπογεγραμμένους ὄντας εὐπόρους καὶ ἐπιτηδείους. εἰσὶ δέ· Μέλας Πτολεμαίου τοῦ Πτολεμαίου Ἀλεξανδρεὺς ἔχων πόρον τάλαντον α Λογγεῖνος ὁ καὶ Σερῆνος Θεαγένους Ἀλεξανδρεὺς
νομοῦ. ὁμολογεῖ Αὐρήλιος Κοπρῆς Πτολεμαίου μητρὸς Ταήσεως ἀπὸ κώμης Καρανίδος ὡς ἐτῶν λ φακὸς μέλας μήλῳ δεξιῷ Αὐρηλίᾳ Σαραπιάδι Κοπρῆ μητρὸς Ἡρακλοῦτος ἀπὸ ἀμφόδου Μοήρεως χωρὶς κυρίου χρηματιζούσῃ τέκνων
καὶ Ὃλ μητρὸς Μ …λα ὡς ἐτῶν λα οὐλὴ ὀφρύι … καὶ Μέλας … α σενα … ὡς ἐτῶν ν οὐλὴ ἀντικνημίῳ ἀριστερῷ καὶ Ἰσίδωρος Πτολεμαίου μητρὸς