Matthew 7:13 — Word Study
N1904Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
BSAdo entereiserchomai▸ [go in by, pass through] throughdia theho narrowstenos [tight, restricted] gate,pulē [entrance, doorway] Forhoti wide [is]platus△ [broad, spacious] theho gatepulē [entrance, doorway] andkai broadeuruchōros△ [spacious, expansive] theho wayhodos [road, path] whichho is leadingapagō▸ [takes, guides] toeis <the>ho destruction,apōleia [perdition, ruin] andkai manypolus [a large number, numerous] areeimi▸ thoseho enteringeiserchomai▸ [go in, come in] throughdia it.autos [that way, by it]
| Greek | English | Parsing |
|---|---|---|
| Εἰσέλθατε | do enter | Verb, second aorist, active |
| διὰ | through | Preposition |
| τῆς | the | Article, genitive, singular |
| στενῆς | narrow | Adjective, genitive, singular |
| πύλης, | gate, | Noun, genitive, singular |
| ὅτι | For | Conjunction |
| πλατεῖα | wide [is] | Adjective, nominative, singular |
| ἡ | the | Article, nominative, singular |
| πύλη | gate | Noun, nominative, singular |
| καὶ | and | Conjunction |
| εὐρύχωρος | broad | Adjective, nominative, singular |
| ἡ | the | Article, nominative, singular |
| ὁδὸς | way | Noun, nominative, singular |
| ἡ | which | Article, nominative, singular |
| ἀπάγουσα | is leading | Verb, present, active |
| εἰς | to | Preposition |
| τὴν | <the> | Article, accusative, singular |
| ἀπώλειαν, | destruction, | Noun, accusative, singular |
| καὶ | and | Conjunction |
| πολλοί | many | Adjective, nominative, plural |
| εἰσιν | are | Verb, present, active |
| οἱ | those | Article, nominative, plural |
| εἰσερχόμενοι | entering | Verb, present, no voice stated |
| δι᾽ | through | Preposition |
| αὐτῆς. | it. | Personal pronoun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. |
| KJV | ¶ Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: |
| ASV | Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. |
| YLT | 'Go ye in through the strait gate, because wide [is] the gate, and broad the way that is leading to the destruction, and many are those going in through it; |
| WEB | “Enter in by the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter in by it. |
| BBE | Go in by the narrow door; for wide is the door and open is the way which goes to destruction, and great numbers go in by it. |
Where they part company is Εἰσέλθατε — see How Translations Differ.
The sentence consists of a main clause followed by several subordinate clauses that provide reasons and descriptions, creating a logical flow of thought.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectπλατύς
verbεἰσέρχομαι
The sentence as the grammar sees it Open the tree ›
2 of 25 occur nowhere else in the New Testament — words chosen on purpose.
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 7:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Sermon on the Mountgenerated
Matthew 7:13 is part of Jesus' Sermon on the Mount, where He teaches about the choices people face in life. He emphasizes the importance of entering through the narrow gate, which symbolizes the difficult path of righteousness, as opposed to the wide gate that leads to destruction. This teaching encourages listeners to consider the consequences of their choices and the nature of true discipleship, as seen in the surrounding verses that discuss the Golden Rule and the narrow way to life in Matthew 7:12 and Matthew 7:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 3:2–8 | and saying, “Repent, for the kingdom of heaven is near.” |
| 2 | Matthew 18:2–3 | Jesus invited a little child to stand among them. |
| 3 | Matthew 23:13 | Woe to you, scribes and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let in those who wish to enter. |
| 4 | Proverbs 9:6 | Leave your folly behind, and you will live; walk in the way of understanding.” |
| 5 | Isaiah 55:7 | Let the wicked man forsake his own way and the unrighteous man his own thoughts; let him return to the LORD, that He may have compassion, and to our God, for He will freely pardon. |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — στενῆς, stenosgenerated
The Greek word στενός (*stenos*) is an adjective meaning 'narrow' or 'tight.' It describes a restricted space and is used metaphorically in this verse to illustrate the challenging path of following Jesus. It appears in contexts that emphasize difficulty or limitation, such as in Luke 13:24.
In this verse, it highlights the contrast between the narrow path of righteousness and the broader, easier path that leads to destruction. The choice to follow the narrow way requires commitment and perseverance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has narrow for στενῆς, which is echoed in the KJV and ASV.
Where translations differ, it is primarily over the rendering of Εἰσέλθατε. The KJV uses Enter ye in, while the BSB opts for Enter. The word for wide is rendered as broad in several versions, while others use wide.
Sentence Structuregenerated
The main verb is Εἰσέλθατε, Enter, which governs the entire verse. This imperative is followed by a prepositional phrase, indicating the means of entry, and two clauses that describe the contrasting gates and paths.
The structure emphasizes the imperative nature of the command to enter, while the subsequent clauses elaborate on the characteristics of the gates and paths, creating a clear distinction between the two choices.
Septuagint Backgroundgenerated
στενός has a counterpart in the Septuagint, where it translates the Hebrew word for narrow, such as in Psalm 118:5. This connection reinforces the idea of a difficult path in biblical tradition.
πύλη appears in the Septuagint, referring to gates in various contexts, often symbolizing access or entry points, similar to its use in this verse.
In plain words — the whole versegenerated
Matthew 7:13 tells us that Jesus instructs His followers to enter through the narrow gate. This gate is contrasted with a wide gate that leads to destruction, emphasizing that many people choose the easier path. The narrow gate represents a more challenging but rewarding way of life.
Frequently Asked Questionsgenerated
The narrow gate symbolizes the difficult path of following Jesus and living according to His teachings, which leads to eternal life.
Jesus contrasts the two gates to illustrate the choices people face: the narrow gate requires effort and commitment, while the wide gate represents an easier but ultimately destructive path.
Entering through the narrow gate involves accepting Jesus' teachings, living a life of obedience, and making choices that align with God's will.
This indicates that a large number of people choose the easier path of sin and worldly living, which leads to destruction, rather than the challenging path of righteousness.
Reflection Questionsgenerated
- What are some challenges I face in choosing the narrow path in my own life?
- How can I encourage others to seek the narrow gate?
- In what ways can I remain steadfast in my commitment to follow Jesus despite the difficulties?
- What practical steps can I take to discern the paths I choose daily?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the challenges of living a righteous life and the importance of choosing the narrow path.
Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate. (ord.) Though love be wide, yet it leads men from the earth through difficult and steep ways.Early Church Fathers on Matthew 7 →
But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read bow broad is the road to evil,Early Church Fathers on Matthew 7 →
More easily, it may be, through the "strait gate" of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness.Early Church Fathers on Matthew 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 7:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEnter ye in at the strait gate,.... By the "strait gate" is meant Christ himself; who elsewhere calls himself "the door", John 10:7 as he is into the church below, and into all the ordinances and
Read John Gill on Matthew 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEnter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Enter ye in at the strait gate - as if hardly wide
Read Robert Jamieson on Matthew 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Ver. 13. Enter ye in at the strait gate] Our Saviour having hitherto pointed out the right way of well doing, and showed how to steer a straight course to the haven of happiness; now gives warning of certain dangerous rocks (against the which divers have dashed, to their utter destruction, and are therefore) carefully to be declined. Of these, the first he nameth is, the following of a multitude to do evil, the joining hand in hand with the rude rabble that are running apace toward the pit of perdition, which is but a little before them; the…
Read John Trapp on Matthew 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Enter ye in at the strait gate.—The figure was possibly suggested by some town actually in sight. Safed, the “city set on a hill,” or some other, with the narrow pathway leading to the yet narrower gate, the “needle’s eye” of the city, through which the traveller entered. Such, at any rate, was the picture which the words presented. A like image had been used before, with a singular coincidence of language, in the allegory known as the Tablet of Cebes, the Disciple of Socrates: “Seest thou not a certain small door, and a pathway before the door, in no way crowded, but few, very few, go in thereat? This is the way that leadeth to true discipline” (c. 16). The meaning of the parable here…
Read Charles John Ellicott on Matthew 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Enter ye in at the strait gate] Our Saviour seems to allude here to the distinction between the public and private ways mentioned by the Jewish lawyers. The public roads were allowed to be sixteen cubits broad, the private ways only four. The words in the original are very emphatic: Enter in (to the kingdom of heaven) through THIS strait gate, διατηςστενηςπυλης, i.e. of doing to every one as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to. For wide is the gate] And very broad, ευρυχωρος, from ευρυς, broad, and χωρος, a place, a spacious roomy place, that leadeth forward, απαγουσα, into THAT destruction, ειςτηναπωλειαν, meaning…
Read AdamClarke on Matthew 7 →CambridgeThe Cambridge Bible for Schools and Colleges(c) The narrow entrance to the Kingdom, 13, 14 These verses are linked to the preceding by the thought of prayer, for it is by prayer chiefly that the narrow entrance must be gained.
Read Cambridge on Matthew 7 →Albert Barnes1798–1870Barnes' Notes on the BibleEnter ye in at the strait gate - Christ here compares the way to life to an entrance through a gate. The words “straight” and “strait” have very different meanings.
Read Albert Barnes on Matthew 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible(3.) Enter the strait gate, avoiding false guides, Matthew 7:13-20.13. Enter… strait gate… wide the gate — Strait and narrow here are the exact opposites of wide and broad.
Read Daniel Denison Whedon on Matthew 7 →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
Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it.
“Enter in by the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter in by it.
Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it.
“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.
Tyndale line
¶ Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby.
Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby.
Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there are who go in by it.
Enter in at the streight gate: for it is the wide gate, and broade way that leadeth to destruction: and many there be which goe in thereat,
Strictly literal
Enter in through the narrow gate, for wide the gate and broad the way that leads to destruction, and many are they who enter in through it.
'Go ye in through the strait gate, because wide [is] the gate, and broad the way that is leading to the destruction, and many are those going in through it;
Go in through the narrow gate, because wide [is] the gate and broad the way that is leading to the destruction, and many are those going in through it;
Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and there are many people who go through it.
From the Latin
Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.
Simplified
Enter by the narrow entrance. For the entrance is wide, and the way is broad that leads to destruction, and many travel that way.
Go in by the narrow door; for wide is the door and open is the way which goes to destruction, and great numbers go in by it.
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.
Intrate per angustam portam : quia lata porta, et spatiosa via est, quæ ducit ad perditionem, et multi sunt qui intrant per eam.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܥܘܠܘ ܒܬܪܥܐ ܐܠܝܨܐ ܕܦܬܐ ܗܘ ܬܪܥܐ ܘܐܪܘܝܚܐ ܐܘܪܚܐ ܐܝܕܐ ܕܡܘܒܠܐ ܠܐܒܕܢܐ ܘܣܓܝܐܐ ܐܢܘܢ ܐܝܠܝܢ ܕܐܙܠܝܢ ܒܗ
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.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
The standard critical text of the New Testament.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
The previous edition, still widely cited.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
The Society of Biblical Literature edition, freely licensed.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα — — καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
The edition that turned scholarship toward the earliest manuscripts.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
An independent critical text built from the oldest witnesses then known.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
A recent critical edition following documentary evidence closely.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
The reading of the majority of surviving manuscripts.
Εἰσέλθατε διὰ τῆς στενῆς πύλης, ὅτι πλατεῖα ἡ πύλη καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι᾽ αὐτῆς.
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 |
|---|---|---|
| ἡ the | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| πύλη gate | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 7:13
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word εἰσέρχομαι (*eiserchomai*) means to enter, either literally or figuratively. It is composed of the prefix εἰς (into) and the root ἔρχομαι (to come). This term is used in various contexts in the New Testament, including entering a house (Matthew 8:5) or the kingdom of God (Matthew 7:13). It can also refer to entering into states of being or experiences, such as hope or temptation.
εἰσ-έρχομαι,
[in LXX chiefly for בּוֹא ;]
to go in or into, enter: Mt 9:25, Lk 7:45, al.; seq. εἰς, Mt 10:12, Mk 2:1, al.; seq. διά (πύλης, θύρας, etc.), Mt 7:13, Jo 10:1, al.; ὑπὸ τ. στέγην, Mt 8:8; c. adv.: ὅπου, Mk 14:14, He 6:20; ὧδε, Mt 22:12; ἔσω, Mt 26:58; seq. πρός, c acc. pers., Mk…
Read the full entry →εἰσ-έρχομαι ; fut. εἰσελεύσομαι ; 2 aor. εἰσῆλθον, 2 pers. plur. εἰσήλθατε (Lk. xi. 52, but Rec. -@ere), impy. εἰσέλθατε (Mt. vii. 13 but R ἃ -θετε, [3d pers. sing. -θάτω Mk. xiii. 15, R G -θέτω]) ; see ἀπέρχομαι, init. ; pi. εἰσελήλυθα, 3 pers. plur. εἰσελήλυθαν (Jas. v. 4, for RG εἰσεληλύθασιν, see γίνομαι, init.); Sept. mostly for 8)3; to go or come into or in; to enter; 1. prop., of men and of animals: foll. by eis with specification of the place (cf. Win. De verb. comp. ete. Pt. ii. p. 12 sq-), as into a house, into a city, Mt. viii. 5; x. 12; Mk. ii. 1; xi. 11; Acts xxiii. 16, 33, and often. without specification of place, —when mention of it has already been made, as Mt. ix. 25; [Mk. vii. 25 Tdf.]; Lk. vii. 45; xiv. 23; xv. 28 ef. 25; xxiv.3; Actsi. 13; v. 7,10; x. 25; 1 Co. xiv. 23 sq. ; or it can be easily supplied from the context, as Lk. xiii. 24; xvii. 7; εἰς is also added…
Read the full entry →εἰσέρχομαι. With the use of εἰσέρχομαι in Lk 177 we may compare P Eleph 138 (B.c. 223-2) οὔπω εἰσελήλυθεν ἐξ ἀγροῦ. For other examples of this common verb, cf. P Ryl 11. 151° (A.D. 40) εἰσελθὼν εἰς τὴν ὑ[πάρ]χοί(υσαν) ἐν τῇ κώμῃ οἰκ[ίαν, P Oxy ID. 237% 17 (a.p. 186) τὸν μείζονα ἀγῶνα e[i]oeXevoerat, ‘he shall enter upon the more serious lawδι (Edd.), and P Tebt 11. 4188 (iii/A.D.) καλῶς ποιήσεις, ἀδελφέ, [ἐϊὰν εἰσέρχῃ ἐνεγκὼν μετὰ σεαυτοῦ τὴν γυναῖκά μου, ἔγραψα [γ]ὰρ αὐτῇ σὺν σοὶ εἰσελθεῖν, “you will do well, brother, to come up and bring my wife with you, for I have written to her to come with you’’ (Edd.). See also P Leid W¥-4! (ii/iii A.D.) Κύριε... . εἴσελθε καὶ ἐπάκουσόν por. On the use of the mid. εἰσέλθοιτο for the active in Phrygian sepulchral inscrr. see W. M. Ramsay Exp T xxvi. p.…
Read the full entry →εἰσέρχομαι (eiserchomai) — to enter.
εἰσέρχομαι,
future -ειεύσομαι: aorist -ήλῠθον, -ῆλθον: in Attic dialect, future is supplied by εἴσειμι, and imperfect by εἰσῄειν:— go in or into, enter, in [Refs 8th c.BC+]; ἄλσος, δόμους, [Refs 5th c.BC+]; εἰσῆλθ᾽ ἑκατόμβας invaded the hecatombs, [Refs 8th c.BC+]: but in Prose mostly with Preps., ἐς οἴκημα [Refs 5th c.BC+]; ἐς. ἐς τὰς σπονδάς come into the treaty, [Refs]; εἰς τὸν πόλεμον variant in [Refs 5th c.BC+]; εἰ. εἰς τοὺς ἐφήβους enter the ranks of the Ephebi, [Refs]; also εἰ. πρός τινα enter his house, visit him, [Refs]; of a doctor, pay a visit, [Refs 5th c.BC+]: absolutely, of money, etc., come in, προσόδους εἰσελθούσας [Refs]
Read the full entry →εἰσέρχομαι
eiserchomai
from 1519 and 2064; to enter (literally or figuratively):--X arise,
come (in, into), enter in(-to), go in (through).
see GREEK for 1519
see GREEK for 2064
εἰσέρχομαι
v.
I go in, come in, enter
εἰσέρχομαι eiserchomai 194x
to go or come in, enter, Mt. 7:13; 8:5, 8; spc. to enter by force, break in, Mk. 3:27; Acts 20:29; met. with εἰς κόσμον, to begin to exist, come into existence, Rom. 5:12; 2 Jn. 7; or, to make one’s appearance on earth, Heb. 10:5; to enter into or take possession of, Lk. 22:3; Jn. 13:27; to enter into, enjoy, partake of, Mt. 19:23, 24; to enter into any one’s labor, be his successor, Read the full entry →
εἰσέρχομαι fut. -ελεύσομαι aor2 -ήλυ^θον, -ῆλθον but attic fut. is supplied by εἴσειμι and imperf. by εἰσῄειν Dep.:— to go in or into, enter, c. acc., Il., etc.; in Prose, εἰς. εἰς . . , Xen., etc.; εἰς. εἰς τὰς σπονδάς to come into the treaty, Thuc.; εἰς. εἰς τοὺς ἐφήβους to enter the Ephebi, Xen.: of money, to come in, id. Xen.
of the chorus or of actors, to come upon the stage, to enter, Plat., Xen.:— to enter the lists, Soph.
as attic law-term, of the accuser, to come into court, Plat., Dem.
metaph., [μένος] ἄνδρας ἐσέρχεται courage enters into the men, Il.; Κροῖσον γέλως εἰσῆλθεalso c. dat., δέος εἰς. τινι Plat.:—also to come into one's mind, Hdt.; so, impers., εἰσῆλθε αὐτόν, c. inf., it comes into one's head that . . , id.…
Verb-2AAM-2P — Verb · second aorist · active · imperative · second person · pluralsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Plural
194 occurrences in the New Testament, rendered 67 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 192 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 333 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διὸ καὶ Μωυσῆς φησιν ὅτι „οὐκ ἐάσει τὸν ὀλοθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι“ (Exod.
καὶ οἱ μὲν μηδὲ θύσαντες, οἱ δὲ ἡμιέργους τὰς θυσίας καταλιπόντες, πολλοὶ δʼ οὐδʼ ἀρχὴν εἰσελθεῖν εἰς τὸ ἱερὸν δυνηθέντες ἀπίασιν ὑπακούειν τοῖς Μωυσέος προστάγμασι μᾶλλον ἢ ποιεῖν τὰ κατὰ βούλησιν τὴν ἑαυτῶν προτιμῶντες, καὶ τὸν ἐλέγξοντα περὶ…
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.
τῆς Θεμίστου μερίδος. Ἡραῒς γυνὴ Ἡρακλᾶτος τοῦ Π … … τῶν ἀπὸ τῆς κώμης εἰσελθοῦσα εἰς τὴν ὑπάρχουσαν ἐν τῇ κώμῃ οἰκίαν καὶ συλλαβοῦσα τὴν θυγατέρα μου ἔδωκεν πληγὰς
r Θαυβᾶς Πομπηίωι τῶι πατρὶ χαίρειν. καλῶς ποιήσεις λαβὼν τὴν ἐπιστολήν μου ἐξαυτῆς εἰσελθὼν διὰ τὸ τὴν ταλαίπωρον θυγατέρα σου Ἑρεννίαν τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι
μερίδος στρατηγοῦ … … ος τὸ ὑπογεγραμμένον ε … ως ἐξ ἡμῶν ἄνδρες ι εἰσελθόντες εἰς τὸν κράτιστον πρὸς τῷ ἰδίῳ λόγῳ ἠξίουν ἐξετασθῆναι πότερον πραταὶ αἱ τάξεις εἰσὶν
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 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 667 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 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive 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
στενός is an adjective meaning 'narrow' or 'strait.' It appears in various contexts, both literal and metaphorical, such as describing confined spaces or limited options. The New Testament references include Ματθαῖος 7:13, 14 and Λουκᾶς 13:24. The lexicons do not show significant disagreement on its meaning.
στενός, -7, -dv, fr. Aeschyl. and Hdt. down, Sept. for WS, narrow, strait: πύλη, Mt. vii. 13, [14 (here L Tr br. πύλη)]; Lk. xiii. 24.
στενός (stenos) — narrow.
στενός,
Ionic dialect στεινός, ή, όν, Aeolic dialect στένος [Refs 7th c.BC+]:— narrow, opposed to εὐρύς, πλατύς, [Refs 5th c.BC+]; ψαλίς [Refs 5th c.BC+]; πόρος[Refs 5th c.BC+]; ἐν στενῷ, Ionic dialect στεινῷ, in a narrow space, [Refs 5th c.BC+]. ; ποιεῖν τὸν δῆμον εὐρὺν καὶ σ. [Refs 5th c.BC+]; πόροι, φλέβες, [Refs 5th c.BC+]; κεφαλή, πόδες, [Refs 5th c.BC+]
2. substantive, τὰ σ. the narrows, straits, of a pass, [Refs 5th c.BC+]; of a sea, [Refs 5th c.BC+]; of the straits of Gibraltar, [Refs 1st c.BC+]; so τὸ σ. the strait [Refs 5th c.BC+]; also ἡ στενή a narrow strip of land, [Refs 5th c.BC+]; τὰ σ. passes, defiles, [Refs 5th c.BC+]
στενός
stenos
probably from the base of 2476; narrow (from obstacles standing close
about):--strait.
see GREEK for 2476
στενός, ή, όν
Adj
narrow
στενός στενός, ionic στεινός, ή, όν
στένω narrow, strait, Hdt., Eur., etc.; ἐν στενῷ, ionic στεινῷ, in a narrow compass, Hdt., Aesch.
as Subst., τὰ στενά the straits, of a pass, Hdt.; of a sea, Thuc.; also, ἡ στενή a narrow strip of land, id. Thuc.
metaph. narrow, close, confined, ἀπειληθῆναι ἐς στεινόν to be driven into a corner, Hdt.; εἰς στ. καταστῆναι Dem.
scanty, little, petty, Plat.—From old ionic forms στεινότερος, -ότατος, come irr. attic στενότερος, -ότατος: but reg. στενώτερος also occurs.
Adj-GSF — Adjective · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
A-GSF Part of Speech: Adjective Case: Genitive Number: Singular Gender: Feminine
3 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 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
Counted over the 11 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.
μῆκος μὲν ἔχει πηχυαῖον ὀλίγῳ λεῖπον, στενὴ δʼ ἐστὶ σύριγξ αὐλοῦ βραχεῖ παχυτέρα, παρέχουσα δὲ εὖρος ἀρκοῦν ἐπὶ τῷ στόματι πρὸς ὑποδοχὴν πνεύματος εἰς κώδωνα ταῖς σάλπιγξι παραπλησίως τελοῦντα·
διʼ ἧς εἴσοδος καὶ ἔξοδος, βορρᾶ πρότερον Σεραπᾶ, ἀπηλιώτου Κορνηλίου καὶ ἄλλων, λιβὸς ῥύμη στενή, τῆς δʼ ἐν τῷ γ γράμματι πλινθίῳ η νότου Χαιρημονίδος καὶ ἄλλων, βορρᾶ Ἀγαθοῦ
ρον, μελίχρους, ὑπόχλωρος, σπανοπώγων τὸ καθʼ ὅλον τρίχας μὴ ἔχων ἐπὶ τοῦ πώγωνος, λεῖος, στενὸς ἐκ τῶν γνάθων, ἐπίρριν … τέχνην γέρδιος, περιπα … … ως σαλακᾶτος ὀξείᾳ φωνῇ
καὶ θεραπεῦσαι ἐν ἅπασιν τοὺς ἐνδοξοτάτους προστάτας Μηνᾶν καὶ Ἀπίωνα. ἀλλʼ ἐπειδὴ ὁ ναύκληρος στενός ἐστι μάλιστα τοῦ ἐνδοξοτάτου καὶ πανευφήμου Ἡφαίστου ἀντιλαβόντος τῶν ἀρχῶν, ἀνανκαῖον ἡγούμην γράψαι καὶ
The Greek word πύλη (i.e., *pylē*) means 'gate' and is often used to refer to the gates of a city or a larger entrance, as opposed to a house-door. It appears in various contexts in the New Testament, including metaphorical uses related to access or entrance, such as the 'gates of Hades.' The word is derived from a primary root and is frequently found in both singular and plural forms.
πύλη, -ns, 7, [perh. fem. of πόλος (cf. Eng. pole i. 6. axis) fr. r. wéA-@ to turn (Curtius p. 715)], fr. Hom. down; Sept. very often for yw, occasionally for 7, sometimes for M3; a gate (of the larger sort, in the wall either of a city ora palace; Thom. Mag. [p. 292, 4] πύλαι ἐπὶ τείχους - θύραι ἐπὶ οἰκίας) : of a town, Lk. vii. 12; Acts ix. 24; xvi. 13 LT Tr WH; Heb. xiii. 12; of the temple, Acts iii. 10; in the wall of a prison, Acte xil. 10; πύλαι Gdov, the gates of Hades (likened to a vast prison; hence the ‘ keys’ of Hades, Rev. i. 18), Mt. xvi. 18 (on which see κατισχύω) ; Sap. xvi. 18; 8 Mace. v. 51, and often by prof. writ.; see Grimm on 3 Mace. v.51. ἰπ fig. disc. i. q. access or entrance into any state: Mt. vii. 13°, 13
πύλη. P Oxy VI. 892° (A.p. 338) βορρινὴν πύλην τῆς πόλεως, “north gate of the city.’’ For πύλη followed by the name of a village in custom-house receipts cf. P Fay 681 (a.p. 158) τετέλίεσται) δι(ὰ) πύλ(ης) Διονυ(σιάδος) ἐρηίμοφυλακίας), and see GH p. 195 ff. For the irregular dat. plur. in 3 Kingd 221° A, see Psaltes Gr. p. 174.
πύλη (pulē) — gate.
πύλη [ῠ], ἡ,
properly one wing of a pair of double gates, ὀλίγον τι παρακλίναντες τὴν ἑτέρην π. [Refs 5th c.BC+]: mostly in plural, gates of a town (whereas θύρα = house-door), Σκαιαὶ π. [Refs 8th c.BC+]; ἄνεσάν τε π. καὶ ἀπῶσαν ὀχῆας[Refs 5th c.BC+]: plural of several gates, [Refs 4th c.BC+]; ἐν πύλαις in or at the gates, [Refs]; ἐπὶ ταῖς πύλαισιν, οὗ τὸ τάριχος ὤνιον [Refs 5th c.BC+]
2. in Trag. sometimes of the house-door, δωμάτων πύλαι [Refs 4th c.BC+]; γυναικείους π. gate or door leading to the women's apartments,[Refs 5th c.BC+]: also in singular,[Refs]; of the door of a tent, [Refs]
3. πύλαι Ἀΐδαο the gates of the nether world, periphrasticfor hell, [NT+8th c.BC+]
πύλη
pule
apparently a primary word; a gate, i.e. the leaf or wing of a folding
entrance (literally or figuratively):--gate.
πύλη, ης, ἡ
n.f.
a door, gate
πύλη pylē 10x
a gate, Mt. 7:13, 14; Lk. 7:12; Acts 12:10; πύλαι ᾅδου, the gates of hades, the nether world and its powers, the powers of destruction, dissolution, Mt. 16:18
πύλη πψ́λη, ἡ, one wing of a pair of double gates, Hdt.: mostly in pl. the gates of a town, opp. to θύρα (a house-door), Il., attic
in Trag., sometimes, of the house-door.
Ἀΐδαο πύλαι, periphr. for the nether world, hell, Hom., Aesch., etc.
generally, an entrance, of the liver, π. καὶ δοχαὶ χολῆς the orifice and receptacle of gall, Eur.
an entrance into a country through mountains, a mountain-pass, Hdt.: esp. Πύλαι, ῶν, αἱ, the common name for Θερμοπύλαι, the pass round the mountains from Thessaly to Locris, considered the gates of Greece, id. Hdt.; so, of the pass from Syria into Cilicia, Xen., etc.
also of narrow straits, by which one enters a broad sea, ἐπ᾽ αὐταῖς λίμνης π., of the Thracian Bosporus, Aesch.; ἐν πύλαις, of the Euripus, Eur.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
10 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 10 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 180 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„ἐὰν γάρ τινι“ φησίν „υἱὸς ᾖ ἀπειθὴς καὶ ἐρεθιστὴς οὐχ ὑπακούων φωνῆς πατρὸς καὶ μητρός, καὶ παιδεύωσιν αὐτὸν καὶ μὴ εἰσακούῃ αὐτῶν, συλλαβόντες αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ ἐξάξουσιν εἰς τὴν γερουσίαν τῆς πόλεως αὐτοῦ καὶ ἐπὶ τὴν πύλην τοῦ τόπου…
τῆς δὲ τετάρτης πλευρᾶς, πεντήκοντα γὰρ οὖσα πήχεων ἡ ἑτέρα μέτωπον τοῦ παντὸς ἦν, εἴκοσι μὲν πήχεις ἀνεῴγεσαν κατὰ πύλας, ἐν αἷς ἀνὰ δύο κάμακες εἱστήκεσαν κατὰ μίμησιν πυλώνων.
καὶ πάλιν λέγει ὁ προφήτης: Ἐγὼ πορεύσομαι ἔμπροσθέν σου καὶ ὄρη ὁμαλιῶ καὶ πύλας χαλκᾶς συντρίψω καὶ μοχλοὺς σιδηροῦς συγκλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους, ἵνα γνῶσιν ὅτι ἐγὼ κύριος ὁ θεός.
τετελώνηται διὰ πύλης Βακχιάδος λιμένος Μέμφεως Νιννᾶς ἐξάγων φοίνικος ὄνον ἕνα ἀρτάβας τέσσαρας . ἔτους ἐνάτου Τραιανοῦ
r τετελώνηται διὰ πύλης Φιλαδελφίας ἑκατοστὸν Οὐνώφριος ἐξάγων ὄνον φοίνικος ἀρτάβας δύο β. ἔτους ιδ Αὐτοκράτορος Καίσαρος Τραιανοῦ
Στοτοήτεως Πανομιέως ἱερέως ἀπὸ κώμης Σοκνοπαίου Νήσου τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοίτου νομοῦ Ἀραβοτοξότου πύλης τῆς αὐτῆς Σοκνοπαίου Νήσου. … … … ν κατηγορ … … ἀλλὰ ὁρῶν τὸν
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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 πλατύς (*platys*) means 'broad' or 'wide.' It is used as an adjective and can also refer to a street or public square, as seen in several New Testament verses like Matthew 7:13. The word is derived from a root meaning 'to spread out' and has various applications in literature, including descriptions of physical dimensions and metaphorical uses.
πλατύς, -εἴα, -ὐ, [cf. Lat. planus, latus ; Curtius § 867 b; Vaniéek p. 552], fr. Hom. down, Sept. several times for am), broad : Mt. vii. 13.
πλατύς, “broad.” In P Par 10!% (B.c. 145) a reward is offered for a fugitive slave who is described as μεγέθει βραχύς, πλατὺς ἀπὸ τῶν Spwv. Cf. P Fay 11527 (A.D. IOI) a strap στερῆν (1 στερεὸν) kal πλατύ, “strong and broad,” P Flor III. 333% (ii/A.D.) μέχρι πλατείας πύλης, and P Ryl II. 169!° (A.D. 196-7) πλατέων ἄρτων, ‘flat loaves.” In P Lond 880? (B.c. 113) (= III. p. 9) we should read, according to P Strass II. 8523 note, πλατεῖα ὁδὸς τῶν θεῶν : cf. Mt 74%. This prepares us for the use of πλατεῖα as a subst. with or without any special name of the ‘‘street” attached, e.g. P Oxy I. 5145 (A.D. 173) ” or ‘* public square
πλατύς (platus) — street.
πλᾰτύς, εῖα, ύ,
Ionic dialect feminine πλατέα [Refs 5th c.BC+]:—wide, broad, τελαμών [Refs 8th c.BC+]; αἰπόλια πλατέ᾽ αἰγῶν broad herds, i.e. large or spread over a wide space,[Refs 8th c.BC+]; τὴν ὁδὸν τὴν π. [Refs 5th c.BC+]; similarly, π. ὁδὸς τῶν θεῶν [Refs 5th c.BC+]
2. flat, level, χῶρος π. καὶ πολλός [Refs 5th c.BC+]; κάρυα τὰ π., i.e. chestnuts, [Refs 5th c.BC+]; σελάχη, ἰχθύες, [Refs 5th c.BC+]
3. of a man, broad-shouldered, οὐ γὰρ οἱ πλατεῖς, οὐδ᾽ εὐρύνωτοι [Refs 5th c.BC+]
4. of seasons, far advanced, ἔαρ Procl.ad [Refs 8th c.BC+]
5. metaphorically, π. ὅρκος a broad strong oath, [Refs 5th c.BC+]; κατάγελως π. flat (i.e. downright) mockery, [Refs 5th c.BC+]; π. φλήναφος Amelius cited…
πλατύς
platus
from 4111; spread out "flat" ("plot"), i.e. broad:--wide.
see GREEK for 4111
πλατύς, εῖα, ύ
Adj
broad
πλατύς platys 1x
broad, wide, Mt. 7:13*
πλατύς πλα^τύς, εῖα, ύ, ionic fem. πλατέα: — wide, broad, Il.; αἰπόλια πλατέ᾽ αἰγῶν broad herds, i. e. large or widespread, Hom.; π. πρόσοδοι Pind.
flat, level, Hdt., Plat.; κάρυα τὰ πλατέα, i. e. chestnuts, Xen.
of a man, broad-shouldered, Soph.
metaph., πλατὺς κατάγελως flat (i. e. downright) mockery, Ar.: neut. as adv., flatly, merely, id. Ar.
πλατεῖα (sc. ὁδός), a street, Lat. platea, Xen.:—(sub. χείρ), the flat of the hand, Ar.
salt, brackish, Hdt.
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
10 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.
Counted over the 31 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ψαλίδες δὲ ἐμπεποίηνται συνεχεῖς καταγωγαὶ τοῖς ναυτίλοις, τὸ δὲ πρὸ αὐτῶν ἀπόβασις πλατεῖα κύκλῳ περιεστεφάνωκεν τὸν πάντα λιμένα, περίπατος τοῖς ἐθέλουσιν ἥδιστος.
τῶν δημοσίων λαογραφίας ἢ καὶ δαπανῶν ἐξεῖναι τῷ Κρονίωνι ἐνεχυράζειν αὐτοὺς ἔν τε τῆι πλατείᾳ καὶ ἐν ταῖς οἰκίαις καὶ παραδιδόναι αὐτοὺς ἢ σώματα αὐτῶν· ἐφʼ ὧι δὲ οἱ
ἢ καὶ τῶν προσενκληθησομένων αὐτοῖς ἐξεῖναι τῷ αὐτῷ Ἀπύνχι ἐνεχυράζειν αὐτοὺς ἔν τε τῇ πλατείᾳ καὶ ἐν ταῖς οἰκίαις καὶ ἐν τῷ ἀγρῶι καὶ παραδιδόναι αὐτοὺς καθὼς πρόκιται.
παστοφορίων ἐντὸς περιβόλου ἱεροῦ, ὧν γείτονες τῆς μὲν … … … οἰκίας νότου δημοσία πλατεῖα βορρᾶ Γαλλίωνος οἰκία ἀπηλιώτου Βελλῆτος Κάστορος … λιβὸς ῥύμη βασιλική, καὶ τῆς πατρικῆς οἰκίας
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative 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
The Greek word πύλη (i.e., *pylē*) means 'gate' and is often used to refer to the gates of a city or a larger entrance, as opposed to a house-door. It appears in various contexts in the New Testament, including metaphorical uses related to access or entrance, such as the 'gates of Hades.' The word is derived from a primary root and is frequently found in both singular and plural forms.
πύλη, -ns, 7, [perh. fem. of πόλος (cf. Eng. pole i. 6. axis) fr. r. wéA-@ to turn (Curtius p. 715)], fr. Hom. down; Sept. very often for yw, occasionally for 7, sometimes for M3; a gate (of the larger sort, in the wall either of a city ora palace; Thom. Mag. [p. 292, 4] πύλαι ἐπὶ τείχους - θύραι ἐπὶ οἰκίας) : of a town, Lk. vii. 12; Acts ix. 24; xvi. 13 LT Tr WH; Heb. xiii. 12; of the temple, Acts iii. 10; in the wall of a prison, Acte xil. 10; πύλαι Gdov, the gates of Hades (likened to a vast prison; hence the ‘ keys’ of Hades, Rev. i. 18), Mt. xvi. 18 (on which see κατισχύω) ; Sap. xvi. 18; 8 Mace. v. 51, and often by prof. writ.; see Grimm on 3 Mace. v.51. ἰπ fig. disc. i. q. access or entrance into any state: Mt. vii. 13°, 13
πύλη. P Oxy VI. 892° (A.p. 338) βορρινὴν πύλην τῆς πόλεως, “north gate of the city.’’ For πύλη followed by the name of a village in custom-house receipts cf. P Fay 681 (a.p. 158) τετέλίεσται) δι(ὰ) πύλ(ης) Διονυ(σιάδος) ἐρηίμοφυλακίας), and see GH p. 195 ff. For the irregular dat. plur. in 3 Kingd 221° A, see Psaltes Gr. p. 174.
πύλη (pulē) — gate.
πύλη [ῠ], ἡ,
properly one wing of a pair of double gates, ὀλίγον τι παρακλίναντες τὴν ἑτέρην π. [Refs 5th c.BC+]: mostly in plural, gates of a town (whereas θύρα = house-door), Σκαιαὶ π. [Refs 8th c.BC+]; ἄνεσάν τε π. καὶ ἀπῶσαν ὀχῆας[Refs 5th c.BC+]: plural of several gates, [Refs 4th c.BC+]; ἐν πύλαις in or at the gates, [Refs]; ἐπὶ ταῖς πύλαισιν, οὗ τὸ τάριχος ὤνιον [Refs 5th c.BC+]
2. in Trag. sometimes of the house-door, δωμάτων πύλαι [Refs 4th c.BC+]; γυναικείους π. gate or door leading to the women's apartments,[Refs 5th c.BC+]: also in singular,[Refs]; of the door of a tent, [Refs]
3. πύλαι Ἀΐδαο the gates of the nether world, periphrasticfor hell, [NT+8th c.BC+]
πύλη
pule
apparently a primary word; a gate, i.e. the leaf or wing of a folding
entrance (literally or figuratively):--gate.
πύλη, ης, ἡ
n.f.
a door, gate
πύλη pylē 10x
a gate, Mt. 7:13, 14; Lk. 7:12; Acts 12:10; πύλαι ᾅδου, the gates of hades, the nether world and its powers, the powers of destruction, dissolution, Mt. 16:18
πύλη πψ́λη, ἡ, one wing of a pair of double gates, Hdt.: mostly in pl. the gates of a town, opp. to θύρα (a house-door), Il., attic
in Trag., sometimes, of the house-door.
Ἀΐδαο πύλαι, periphr. for the nether world, hell, Hom., Aesch., etc.
generally, an entrance, of the liver, π. καὶ δοχαὶ χολῆς the orifice and receptacle of gall, Eur.
an entrance into a country through mountains, a mountain-pass, Hdt.: esp. Πύλαι, ῶν, αἱ, the common name for Θερμοπύλαι, the pass round the mountains from Thessaly to Locris, considered the gates of Greece, id. Hdt.; so, of the pass from Syria into Cilicia, Xen., etc.
also of narrow straits, by which one enters a broad sea, ἐπ᾽ αὐταῖς λίμνης π., of the Thracian Bosporus, Aesch.; ἐν πύλαις, of the Euripus, Eur.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
10 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 10 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 180 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„ἐὰν γάρ τινι“ φησίν „υἱὸς ᾖ ἀπειθὴς καὶ ἐρεθιστὴς οὐχ ὑπακούων φωνῆς πατρὸς καὶ μητρός, καὶ παιδεύωσιν αὐτὸν καὶ μὴ εἰσακούῃ αὐτῶν, συλλαβόντες αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ ἐξάξουσιν εἰς τὴν γερουσίαν τῆς πόλεως αὐτοῦ καὶ ἐπὶ τὴν πύλην τοῦ τόπου…
τῆς δὲ τετάρτης πλευρᾶς, πεντήκοντα γὰρ οὖσα πήχεων ἡ ἑτέρα μέτωπον τοῦ παντὸς ἦν, εἴκοσι μὲν πήχεις ἀνεῴγεσαν κατὰ πύλας, ἐν αἷς ἀνὰ δύο κάμακες εἱστήκεσαν κατὰ μίμησιν πυλώνων.
καὶ πάλιν λέγει ὁ προφήτης: Ἐγὼ πορεύσομαι ἔμπροσθέν σου καὶ ὄρη ὁμαλιῶ καὶ πύλας χαλκᾶς συντρίψω καὶ μοχλοὺς σιδηροῦς συγκλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους, ἵνα γνῶσιν ὅτι ἐγὼ κύριος ὁ θεός.
τετελώνηται διὰ πύλης Βακχιάδος λιμένος Μέμφεως Νιννᾶς ἐξάγων φοίνικος ὄνον ἕνα ἀρτάβας τέσσαρας . ἔτους ἐνάτου Τραιανοῦ
r τετελώνηται διὰ πύλης Φιλαδελφίας ἑκατοστὸν Οὐνώφριος ἐξάγων ὄνον φοίνικος ἀρτάβας δύο β. ἔτους ιδ Αὐτοκράτορος Καίσαρος Τραιανοῦ
Στοτοήτεως Πανομιέως ἱερέως ἀπὸ κώμης Σοκνοπαίου Νήσου τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοίτου νομοῦ Ἀραβοτοξότου πύλης τῆς αὐτῆς Σοκνοπαίου Νήσου. … … … ν κατηγορ … … ἀλλὰ ὁρῶν τὸν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word εὐρύχωρος (euruchoros) is formed from εὐρύς (broad) and χώρα (space), meaning spacious or broad. It appears in the New Testament in Matthew 7:13, where it describes a wide space. Various lexicons agree on its meaning, with no significant disagreements noted.
εὐρύ-χωρος, -ον
(< εὐρύς, broad + χώρα),
[in LXX for רָחַב ni., and cognate forms (Is 30:23, al.), exc. II Ch 18:9 (גֹּרֶן ;]
spacious, broad: Mt 7:13.†
εὐρύ-χωρος, -ον, (εὐρύς broad, and χώρα), spacious, broad: Mt. vii. 13. (Sept.; Aristot. h. anim. 10, 5 [p. 637", 32]; Diod. 19, 84; Joseph. antt. 1, 18, 2; [8, 5, 3; ec. Ap: 1, 18, 2]-)
εὐρύχωρος εἰς τὴν ἑπτάζωνον, μέτρει ἀποκάτωθεν, καὶ εὑρήσεις. With Lk 67, 1154 D, we may compare the use of εὑρίσκω in P Par 457 (B.C. 153) προσέχων μὴ εὕρῃ τι κατὰ σοῦ imiv. In Sy// 535°" (ii/B.c.) τοῦ δὲ εὑρόντος ἀργυρίου λογισάμενοι ἐπὶ δραχμεῖ τὸν τόκον, it is = “ fetch” (by sale), andin ῬΒΤ ῚΝ. 403)" (iii/B.c.) τοῦ εὑρίσκοντος Kal ἔτι ἐλάττονός σοι ὑπάρξει, it is used of the “current” price (see the editors’ notes). For the form εὑρήκειμεν see P Eleph 13° (B.C. 223-2), and for εὕροσαν, as often in LXX, see BGU IV. 120118 (A.D. 2) εὕροσαν τὸν στροφέα τοῦ ἑνὸς μέρους [τ]ῆς θύρας ἠρμένον χ[ερφείν. The verb occurs in the Christian prayer P Oxy VI. 9258 (v/vi A.D.) (= Selections, p. 131) φανέρωσον . . εἰ . εὑρίσκω σε σὺν ἐμοὶ πράττοντα (kal) εὐμενῆν, “reveal whether I shall find Thee aiding me and gracious,” and in the new Logion, P Oxy IV. 65427, ἡ βαστίλεια τῶν οὐρανῶν] ἐντὸς ὑμῶν…
Read the full entry →εὐρύχωρος (euruchōros) — broad.
εὐρῠχωρ-ος, ον,
roomy, wide, [Refs 4th c.BC+]; τὰ εὐ. wide spaces, Aen.[Refs 3rd c.BC+]
εὐρύχωρος
euruchoros
from eurus (wide) and 5561; spacious:--broad.
see GREEK for 5561
εὐρύχωρος, ον
Adj
broad, spacious
εὐρύχωρος eurychōros 1x
spacious; broad, wide, Mt. 7:13*
εὐρύχωρος εὐρύ-χωρος, ον χώρα roomy, wide, Arist.
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
brod (rochabh, "width"; rechobh, "a broadway," "street," "court"; eurchoros, "spacious"): Occurs frequently as a term of dimension (Ex 27:1; 1Ki 6:6; Eze 40:6,43 the Revised Version (British and American), "handbreadth long") and as indicative of strength (Ne 3:8; Jer 51:58). The centers of communal life are called the "broad places," often rendered "streets" (Jer 5:1; So 3:2; Na 2:4). A court before the temple: "the broad place on the east" (the King James Version…
1 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.
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative 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
The Greek word ὁδός (i.e., *hodos*) means 'way,' 'path,' or 'road.' It can refer to a physical route or a metaphorical course of conduct, as seen in various New Testament contexts. The term is frequently used to describe journeys and ways of thinking or acting, including the Christian faith. Notably, it appears in verses like Matthew 2:12 and John 14:6.
ὁδός, -οῦ, ἡ,
[in LXX chiefly (very freq.) for דֶּרֶךְ;]
a way, path, road: Mt 2:12, Mk 10:46, Lk 3:5, al.; κατὰ τὴν ὁ., Lk 10:4, al.; παρὰ τὴν ὁ., Mt 13:4, al.; c. gen. pers, (subj.), τὴν ὁ. ἑτοιμάζειν (fig.), Mt 3:3, Mk 1:3, al.; c. gen. term. (obj.), ἐθνῶν, Mt 10:5; τ. ἁγίων (fig.), He 9:8; acc., ὁδόν, with force of prep. (like Heb. דֶּרֶךְ; Bl., § 34, 8; 35, 5), ὁ. θαλάσσης, Read the full entry →
ὁδός, -οὔ, ἡ, [appar. fr. τ. EA to go (Lat. adire, accedere), allied w. Lat. solum; Curtius § 281]; Sept. numberless times for )7, less frequently for N18; [fr. Hom. down]; a way; 1. prop. a. ἃ travelled way, road: Mt. ii. 12; vii. 18 sq.; xiii. 4,19; Mk. iv. 4, 15; x. 46; Lk. viii. 5, 12; x. 513 xviii. 35; xix. 86; Acts viii. 26; ix. 17; Jas. ii. 25, ete.; κατὰ τὴν ὁδόν (as ye pass along 060s the way [see xara, II. 1 a.]) by the way, on the way, Lk. x. 4; Acts viii. 36; xxv. 3; xxvi. 13; σαββάτου odds, [A. V. a sabbath-day’s journey] the distance that one is allowed to travel on the sabbath, Acts i. 12 (see σάββατον, 1 ἃ.). ἡ ὁδός with a gen. of the object, the way leading to a place (the Hebr. 7 also is construed with a gen., cf. Gesenius, Lehrgeb. p. 676 [Gr. §112, 2; ef. W.§ 30, 27}: ἐθνῶν, Mt. x. 5; τῶν ἁγίων into the holy place, Heb. ix. 8, cf. x. 20, where the grace of God is…
Read the full entry →ὁδός in its ordinary sense of ‘‘ way,” ‘‘road,’’ is seen in such passages as P Petr I. 211} (B.c. 237) ὁδὸς δημοσία, 20. 237 (ili/B.c.) (p. [66]) ἀπὸ τῆς βασιλικῆς ὁδοῦ, P Lond τοῦ] (ili/B.c.) (= L. p. 61) τά τε σκεύη μου ἐξέρριψεν εἰς τὴν ὁδόν, P Fay 111° (A.D. 95-6) ἀπὸ τοῦ σκυλμοῦ τῆς ὧ(-Ξ δ)δοῦ, ‘‘owing to the fatigue of the journey” (Edd.), and P Oxy VII. 1068%° (iii/A.pD.) καθ᾽ ὁδόν, ‘‘on the road” (cf. Lk 104, a/.). For the metaphorical usage we may cite P Lond 8977 (a.p. 84) (= III. p. 207) in which a man writes that, in view of the treatment received on his last visit, he will not return to the Arsinoite nome, unless his correspondent can find some ‘‘way” of preventing a repetition of the injury—édy δὲ μὴ ἦσα (/. ἦσθα) εὑρηκώς τινα ὁδὸν γράψον μοι κτλ. In the note on P Strass II. 8555 (B.C. 113) it is suggested that the true reading of P Lond 8803 (B.c. 119) (= III. p. 9) is…
Read the full entry →ὁδός (hodos) — road.
ὁδός, ἡ
(οὐδός once in [Refs 8th c.BC+]:
I. of Place, way, road, [Refs 8th c.BC+]; ὁ. ἱερά, to Eleusis, [Refs 3rd c.BC+]; ποταμοῦ ὁ. course, channel of a river, [Refs 5th c.BC+]: with expression of the direction, ὁδὸς ἐς.. [Refs 8th c.BC+]; τὴν εὐθὺς Ἄργους.. ὁ. leading straight to Argos, [Refs 5th c.BC+]; τῆς ἀληθείας ὁ. the way to truth, [Refs]
I.2. with Preps., πρὸ ὁδοῦ further on the way, forwards, [Refs 8th c.BC+]; later, ={προὔργου}, profitable, useful, πρὸ ὁ. εἶναι πρός τι to be helpful towards.., [Refs 4th c.BC+]by the way, [Refs 5th c.BC+]; κατὰ τὴν ὁ. along the road, [Refs 5th c.BC+]; ἐκ τῆς ὁ. on his road, [Refs 5th c.BC+] 'the man in the street', [Refs 5th c.BC+]; ἐν ὁδῷ on a road, [Refs 5th c.BC+]; ὁδοῦ πάρεργον by the way, cursorily, [Refs 1st…
ὁδός
hodos
apparently a primary word; a road; by implication, a progress (the
route, act or distance); figuratively, a mode or means:--journey,
(high-)way.
ὁδός, οῦ, ἡ
n.f.
a way, road, journey
ὁδός hodos 101x
a way, road, Mt. 2:12; 7:13, 14; 8:28; 22:9, 10; means of access, approach, entrance, Jn. 14:6; Heb. 9:8; direction, quarter, region, Mt. 4:15; 10:5 the act of journeying, a journey, way, course, Mt. 10:10; Mk. 2:23; 1 Thess. 3:11; a journey, as regards extent, Acts 1:12; met. a way, systematic course of pursuit, Lk. 1:79; Acts 2:28…
Read the full entry →Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
102 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 101 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 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.
καὶ τέχναις καὶ ἐπιστήμαις πολυσχιδεῖς ἀνατέμνων ὁδοὺς λεωφόρους ἁπάσας διὰ γῆς ἔρχεται καὶ θαλάττης τὰ ἐν ἑκατέρᾳ φύσει διερευνώμενος·
τούτων ἀκροασάμενος ἔχαιρέ τε τοῖς γεγονόσι καὶ τοῖς εἰρημένοις τὸν θεὸν οὕτως ὁρῶν αὐτῷ τῆς ὁδοῦ σαφῶς συλλαμβάνοντα, καὶ προκομίσας ὁρμίσκον τε καί τινας κόσμους, οὓς εὐπρεπὲς φορεῖν παρθένοις, ἀνεδίδου τῇ κόρῃ τῆς ἐπὶ τῷ πιεῖν χάριτος ἀμοιβὴν…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος,
καὶ ἃς ἔχεις ἐν ἑτέρᾳ σφραγῖδι ἱερᾶς γῆς ἀρούρας δύο οὔσας πρὸς τῇ δημοσίᾳ ὁδῷ ὧν τὰ δημόσια πάντα σιτικά τε καὶ ἀργυρικὰ ἀποδώσω ἐκ τοῦ ἰδίου, μενόντων καθαρῶν
τὰς τροφὰς τῶν καμήλων δραχμὰς υ. ἐὰν δὲ πταίσῃ τι ἐξ αὐτῶν κατὰ τὴν ὁδὸν, οἴσομεν ὑμῖν τὴν σφραγῖδα καὶ οὐδὲν ζητηθήσεται πρὸς ἡμᾶς. ἔτους λα Μάρκου Αὐρηλίου Κομμόδου
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀπάγω (i.e., *apago*) means to lead away or carry off. It is built from the prefix ἀπ- and the root ἄγω. This term covers a range of meanings, including leading someone to trial or execution, as seen in several New Testament verses like Matthew 26:57 and Acts 12:19. It can also refer to the direction of a way, as in Matthew 7:13-14.
ἀπ-άγω,
[in LXX for נהג, הלךְ hi., etc.;]
to lead away: Lk 13:15, Ac 23:17 24:7 (R, mg.), I Co 12:2; esp. of leading to trial (so as law term in Attic), prison and death (MM, VGT, s.v.): Mt 26:57 27:2, 31, Mk 14:44, 53 15:16, Lk 21:12 22:66 23:26, Ac 12:19; of the direction of a way: Mt 7:13, 14 (cf. συν-απ-άγω).†
ἀπ-άγω; [impf. ἀπῆγον (Lk. xxiii. 26 Tr mre. WH mrg.)]; 2 aor. ἀπήγαγον; Pass., [pres. ἀπάγομαι]; 1 aor. annxOnv; [fr. Hom. down]; to lead away: Lk. xiii. 15 (se. ἀπὸ τῆς φάτνης); Acts xxiii. 10 (Lehm. [ed. min.]); 17 (se. hence); xxiv. 7 [RG] (away, ἐκ τῶν χειρῶν ἡμῶν) ; 1 Co. xii. 2 (led astray πρὸς τὰ εἴδωλα). Used esp. of those led off to trial, prison, punishment: Mt. xxvi. 57; xxvii. 2,31; Mk. xiv. 44,53; χν. 16; Lk. xxi.12 (T Tr WH); [xxii. 66 T Tr WH]; xxiii. 26; Jn. xviii. 13 RG [ἤγαγον LT Tr WH]; xix. 16 Rec.; Acts xii. 19; (so also in Grk. writ.). Used of a way leading to a certain end: Mt. vii. 13, 14 (eis τὴν ἀπώλειαν. εἰς τὴν ζωήν). [Comp. : συν-απάγω.]
ἀπάγω. The verb is found four times in P Oxy I. 33 (late ii/a.D.), of one being ‘‘led off” to death, which may perhaps determine the meaning in Ac 1279: the guards were not merely ‘‘imprisoned,” but ‘led away to death” (RV mg). Lk 2355, with the Vulgate duci and the gloss ἀποκτανθῆναι in D*, are probably decisive for this (the Attic) meaning. On the other hand, it should be noted that ἀ, is the ordinary word for ‘‘arresting” (cf. Gen 3972 τοὺς ἀπηγμένους -- ‘‘ the prisoners”) as P Petr III. 36 (a) verso® ἀδίκως amnypévov and 76.27 ἀκριβείας ἕνεκεν ἀπήχθην : so P Lille γ15 (iii/B.c.) οὗτος δὲ ἀπήγαγέν pe els τὸ αὖθι δεσμωτήριον, P Petr II. 10 (2)!2 συνέταξεν ὁ ὑπηρέτης ἀπαγαγεῖν pe, ‘the apparitor gave directions to arrest me” (Ed.), and OG/S go™ (the Rosetta stone, B.C. 196) τοὺς ἐν ταῖς φυλακαῖς ἀπηγμένους . ἀπέλυσε τῶν ἐνκεκλ(η)μένων. Cf. also P Oxy II. 237 1:18 (a.p. 186), where…
Read the full entry →ἀπάγω (apagō) — to lead away.
ἀπάγω [ᾰγ],
lead away, carry off, ἀπάγουσι βόας καὶ ἴφια μῆλα[Refs 8th c.BC+]; προσάγειν.., ἀπάγειν, bring near.., hold far off, [Refs 4th c.BC+]; ἀ. ἀχλὺν ἀπ᾽ ὀφθαλμῶν remove it, [Refs 4th c.BC+]; οὐκ ἀπάξετε ταῦτ; stop this fooling! [Refs 4th c.AD+]:—middle, take away for or with oneself, παρθένον[Refs 5th c.BC+]; or that which is one's own, [Refs 5th c.BC+]:—passive, ἐς ὀξὺ ἀπηγμένας brought to a point, tapering off, [Refs 5th c.BC+]
2. lead away, draw off troops, τῆς στρατιῆς τὸ πολλόν[Refs 5th c.BC+]
2. b elliptically, retire, withdraw, [Refs 5th c.BC+]
3. abduct, [Refs 4th c.BC+]:—passive, πρὸς ὕβριν -εσθαι[Refs]
II. bring back, bring home, [Refs 8th c.BC+]
ἀπάγω
apago
from 575 and 71; to take off (in various senses):--bring, carry away,
lead (away), put to death, take away.
see GREEK for 575
see GREEK for 71
ἀπάγω
v.
I lead, carry, take away
ἀπάγω apagō 15x
to lead away, Mt. 26:57; to conduct, Mt. 7:13, 14; pass. to be led off to execution, Acts 12:19; met. to be led astray, seduced, 1 Cor. 12:1
ἀπάγω to lead away, carry off, Od., Trag.:— Mid. to take away for or with oneself, Hdt., Trag.:— Pass., ἐς ὀξὺ ἀπηγμένος brought to a point, tapering off, Hdt.
intr. (sub. ἑαυτόν) to retire, withdraw, march away, id. Hdt., Xen.; cf. ἄπαγε.
to bring back, bring home, Hom., attic
to return what one owes, render, pay, τὸν φόρον Ar., Thuc.
to arrest and carry off, παρά τινα Hdt.:—esp. as attic lawterm, to bring before a magistrate and accuse, Dem.:— then, to carry off to prison, Plat., etc.
to lead away from the subject, id. Plat., etc.
Verb-PAP-NSF — Verb · present · active · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PAP-NSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Feminine
17 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 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 20 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.
ἐὰν δὲ πόρρω τὸν λόγον ἀπὸ νοῦ καὶ αἰσθήσεως ἀπαγαγὼν πατέρα μὲν τὸν γεννήσαντα τὸν κόσμον, μητέρα δὲ τὴν σοφίαν, δι’ ἧς ἀπετελέσθη τὸ πᾶν, τιμῆς ἀξιώσῃς, αὐτὸς εὖ πείσῃ·
ὡς δʼ οὐδὲν τῆς σπουδῆς τῆς ἐπὶ τὴν ξένην ἐνεδίδοσαν, ἀλλὰ ἐνέκειντο ταύτην παραλαβεῖν ἀξιοῦντες, ὁ μὲν ἱκέτευε μηδὲν τολμᾶν παράνομον, οἱ δʼ ἁρπασάμενοι καὶ προσθέμενοι μᾶλλον τῷ βιαίῳ τῆς ἡδονῆς ἀπήγαγον πρὸς αὑτοὺς τὴν γυναῖκα καὶ διʼ ὅλης νυκτὸς…
ἰδόντες δὲ οἱ ἓξ ἄνδρες τοὺς λίθους τοὺς ἀπρεπεῖς ἐν τῇ οἰκοδομῇ ἐκέλευσαν αὐτοὺς ἀρθῆναι καὶ ἀπαχθῆναι κάτω εἰς τὸν ἴδιον τόπον, ὅθεν ἠνέχθησαν.
μῆνας ε ὑπὲρ ὧν ἔχουσι βασιλικῶν σκηπτόμενοι καὶ ὃν τρόπον παρελογίσαντο Δριμύλον τοῦ γραφῆναι ἀπαχθῆναι ἡμᾶς. ἔγραψεν Κλέωνι τῶι ἀρχιφυλακίτηι Τάνεως καὶ παρεδόθη μεν τοῖς φυλακίταις εἰς ἀπαγωγὴν ἔχοντ
γεγενημένου οιον … καὶ … πρὸς τὴν σὴν … … προκει … ους ὅθεν ἀπαχθῆναι καὶ εἰς φυλακὴν κατακλεῖσθαι … διὰ τοῦ σοι κατασταθέντος γράμματος φαινομεν … … ἐσκυλκὼς
οἱ περὶ αὐτὸν ἐπιλαβόμενοι Παιν τὸν υἱὸν τοῦ πρεσβυτέρου μοῦ ἀδελφοῦ ἐπὶ τῆς ἅλω ἀπήγαγον ἐνταῦθα ἐν τῆι φυλακῆι ἐν τῶι α … … τοῖς ἀν … σοι αὐτοῖς
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀπώλεια (apoleia) is derived from ἀπόλλυμι and encompasses meanings such as destruction, loss, and waste. It is used in the New Testament to refer to both physical and spiritual ruin, including the loss of eternal life, or perdition. Key verses include Matthew 7:13 and 2 Peter 2:1, where it contrasts with salvation.
ἀπώλεια, -ας, ἡ
(< ἀπόλλυμι),
[in LXX (Cremer, 797) for אבד, אֵיד, etc.;]
ἀπώλεια, -as, 9, (fr. ἀπόλλυμι, q- V-); 1. actively, a destroying, utter destruction: as, of vessels, Ro. ix. 22; τοῦ μύρου, waste, Mk. xiv. 4 (in Mt. xxvi. 8 without a gen.), (in Polyb. 6, 59, 5 consumption, opp. to τήρησις); the putting of a man to death, Acts xxv. 16 Rec.; by meton. a destructive thing or opinion: in plur. 2 Pet. ii. 2 Rec. ; but the correct reading ἀσελγείαις was long ago adopted here. 2. passively, a perishing, ruin, destruction; a. in general: τὸ ἀργύριόν σου σύν σοι εἴη εἰς ἀπ. let thy money perish with thee, Acts viii. 20; βυθίζειν τινὰ εἰς ὄλεθρον x. ἀπώλειαν, with the inelzde@ 9352. of apa misery, 1 Tim. vi. 9; αἱρέσεις ἀπωλείας destructive opinions, 2 Pet. ii. 1; ἐπάγειν ἑαυτοῖς ἀπώλειαν, ibid. cf. vs. 3. b. in particular, the destruction which consists in the loss of eternal life, eternal misery, perdition, the lot of those excluded from the kingdom of God…
Read the full entry →ἀπώλεια. The weaker sense of a. is illustrated by P Tebt II. 276% acquired certain possessions ἐξωδιασμὸν αὐτῶν [ποιήσ]εται καὶ ἀπώλειαν, ‘will spend and lose them” (Edd.). Similarly in a series of nursing-contracts of the time of Augustus in BGU IV. we find the phrase ἐκτίνειν τὴν ἑκάστου ἀξίαν πλὴν συμφανοῦς ἀπωλείας, e.g. 1058") (= Chres¢. II. 170), 1106, a/. For the stronger meaning which we associate with NT usage, cf. the close of an ancient Coptic spell from the iii/A.D. Paris magical papyrus 224° (= Se/ections, p. 114) ἔξελθε δαῖμον, ἔπεί σε δεσμεύω δεσμοῖς ἀδαμαντίνοις ἀλύτοις, καὶ παραδίδωμί σε εἰς τὸ μέλαν χάος ἐν ταῖς ἀπωλίαις, ‘give you over to black chaos in utter…
Read the full entry →ἀπώλεια (apōleia) — destruction.
ἀπώλεια, ἡ,
destruction, [Refs 4th c.BC+]
II. loss, [Refs]; opposed to τήρησις, [Refs 2nd c.BC+]; τῶν χρόνων ἀ.[Refs 2nd c.AD+]
II.2. perdition, [NT]
II.3. thing lost, [LXX]
ἀπώλεια
apoleia
from a presumed derivative of 622; ruin or loss (physical, spiritual
or eternal):--damnable(-nation), destruction, die, perdition, X
perish, pernicious ways, waste.
see GREEK for 622
ἀπώλεια, ας, ἡ
n.f.
destruction, ruin, loss
ἀπώλεια ἀπόλλυμι destruction, NTest.
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
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
19 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 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 64 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.
οὐκ εἰκότως οὖν Μωυσῆς ἐπὶ τῇ τῶν ἀναβατῶν ᾄδων ἀπωλείᾳ τοῖς ἱππεῦσιν εὔχεται σωτηρίαν παντελῆ;
κακοδαιμονεστέρους γὰρ ἐκείνων ἔσεσθαι καὶ χείρω κακίαν καταδικασθέντας, εἰ μὴ πρὸς τὸ παντελὲς εἶεν σεσωσμένοι, τηρηθεῖεν δʼ ἑτέρῳ κατακλυσμῷ, τοῦ μὲν πρώτου τὸν φόβον καὶ τὴν ἱστορίαν μαθόντες τοῦ δευτέρου δὲ τὴν ἀπώλειαν.
ἐπειδὴ ἐκάλουν καὶ οὐχ ὑπηκούσατε, καὶ ἐξέτεινον λόγους καὶ οὐ προσείχετε, ἀλλὰ ἀκύρους ἐποιεῖτε τὰς ἐμὰς βουλάς, τοῖς δὲ ἐμοῖς ἐλέγχοις ἠπειθήσατε: τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δὲ ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος καὶ ὡς…
πιστευθῇ τῶν ὑπαρχόντων τοῦ παιδίου ὅταν ἀπαιτῆται ἢ ἐκτίνειν τὴν ἑκάστου ἀξίαν πλὴν συνφανοῦς ἀπωλείας, ἧς καὶ φανερᾶς γενηθείσης ἀπολελύσθω καὶ μὴ ἐγλείψειν τὴν τροφείαν ἐντὸς τοῦ χρόνου, ἐὰν
αρσευπαιvestiges … … λθ … … ιον ανα … τησαι … … πλὴν συμφανοῦς ἀπωλείας καὶ μὴ ἐκλιπεῖν τὴν τροφείαν ἐντὸς τοῦ χρόνου … τουπ
καὶ τὴν ἄλλην ὑπηρεσίαν ἀμέμπτως καὶ ἀνεγκλήτως, σῶα παραδιδοῦσαν ὅσα ἐὰν παραλάβῃ πλὴν συμφανοῦς ἀπωλείας καὶ βιαίου απαρ … … … … … τοῦ Ἰσιδώρου
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
378 occurrences in the New Testament, rendered 20 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 354 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 335 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word εἰσέρχομαι (*eiserchomai*) means to enter, either literally or figuratively. It is composed of the prefix εἰς (into) and the root ἔρχομαι (to come). This term is used in various contexts in the New Testament, including entering a house (Matthew 8:5) or the kingdom of God (Matthew 7:13). It can also refer to entering into states of being or experiences, such as hope or temptation.
εἰσ-έρχομαι,
[in LXX chiefly for בּוֹא ;]
to go in or into, enter: Mt 9:25, Lk 7:45, al.; seq. εἰς, Mt 10:12, Mk 2:1, al.; seq. διά (πύλης, θύρας, etc.), Mt 7:13, Jo 10:1, al.; ὑπὸ τ. στέγην, Mt 8:8; c. adv.: ὅπου, Mk 14:14, He 6:20; ὧδε, Mt 22:12; ἔσω, Mt 26:58; seq. πρός, c acc. pers., Mk…
Read the full entry →εἰσ-έρχομαι ; fut. εἰσελεύσομαι ; 2 aor. εἰσῆλθον, 2 pers. plur. εἰσήλθατε (Lk. xi. 52, but Rec. -@ere), impy. εἰσέλθατε (Mt. vii. 13 but R ἃ -θετε, [3d pers. sing. -θάτω Mk. xiii. 15, R G -θέτω]) ; see ἀπέρχομαι, init. ; pi. εἰσελήλυθα, 3 pers. plur. εἰσελήλυθαν (Jas. v. 4, for RG εἰσεληλύθασιν, see γίνομαι, init.); Sept. mostly for 8)3; to go or come into or in; to enter; 1. prop., of men and of animals: foll. by eis with specification of the place (cf. Win. De verb. comp. ete. Pt. ii. p. 12 sq-), as into a house, into a city, Mt. viii. 5; x. 12; Mk. ii. 1; xi. 11; Acts xxiii. 16, 33, and often. without specification of place, —when mention of it has already been made, as Mt. ix. 25; [Mk. vii. 25 Tdf.]; Lk. vii. 45; xiv. 23; xv. 28 ef. 25; xxiv.3; Actsi. 13; v. 7,10; x. 25; 1 Co. xiv. 23 sq. ; or it can be easily supplied from the context, as Lk. xiii. 24; xvii. 7; εἰς is also added…
Read the full entry →εἰσέρχομαι. With the use of εἰσέρχομαι in Lk 177 we may compare P Eleph 138 (B.c. 223-2) οὔπω εἰσελήλυθεν ἐξ ἀγροῦ. For other examples of this common verb, cf. P Ryl 11. 151° (A.D. 40) εἰσελθὼν εἰς τὴν ὑ[πάρ]χοί(υσαν) ἐν τῇ κώμῃ οἰκ[ίαν, P Oxy ID. 237% 17 (a.p. 186) τὸν μείζονα ἀγῶνα e[i]oeXevoerat, ‘he shall enter upon the more serious lawδι (Edd.), and P Tebt 11. 4188 (iii/A.D.) καλῶς ποιήσεις, ἀδελφέ, [ἐϊὰν εἰσέρχῃ ἐνεγκὼν μετὰ σεαυτοῦ τὴν γυναῖκά μου, ἔγραψα [γ]ὰρ αὐτῇ σὺν σοὶ εἰσελθεῖν, “you will do well, brother, to come up and bring my wife with you, for I have written to her to come with you’’ (Edd.). See also P Leid W¥-4! (ii/iii A.D.) Κύριε... . εἴσελθε καὶ ἐπάκουσόν por. On the use of the mid. εἰσέλθοιτο for the active in Phrygian sepulchral inscrr. see W. M. Ramsay Exp T xxvi. p.…
Read the full entry →εἰσέρχομαι (eiserchomai) — to enter.
εἰσέρχομαι,
future -ειεύσομαι: aorist -ήλῠθον, -ῆλθον: in Attic dialect, future is supplied by εἴσειμι, and imperfect by εἰσῄειν:— go in or into, enter, in [Refs 8th c.BC+]; ἄλσος, δόμους, [Refs 5th c.BC+]; εἰσῆλθ᾽ ἑκατόμβας invaded the hecatombs, [Refs 8th c.BC+]: but in Prose mostly with Preps., ἐς οἴκημα [Refs 5th c.BC+]; ἐς. ἐς τὰς σπονδάς come into the treaty, [Refs]; εἰς τὸν πόλεμον variant in [Refs 5th c.BC+]; εἰ. εἰς τοὺς ἐφήβους enter the ranks of the Ephebi, [Refs]; also εἰ. πρός τινα enter his house, visit him, [Refs]; of a doctor, pay a visit, [Refs 5th c.BC+]: absolutely, of money, etc., come in, προσόδους εἰσελθούσας [Refs]
Read the full entry →εἰσέρχομαι
eiserchomai
from 1519 and 2064; to enter (literally or figuratively):--X arise,
come (in, into), enter in(-to), go in (through).
see GREEK for 1519
see GREEK for 2064
εἰσέρχομαι
v.
I go in, come in, enter
εἰσέρχομαι eiserchomai 194x
to go or come in, enter, Mt. 7:13; 8:5, 8; spc. to enter by force, break in, Mk. 3:27; Acts 20:29; met. with εἰς κόσμον, to begin to exist, come into existence, Rom. 5:12; 2 Jn. 7; or, to make one’s appearance on earth, Heb. 10:5; to enter into or take possession of, Lk. 22:3; Jn. 13:27; to enter into, enjoy, partake of, Mt. 19:23, 24; to enter into any one’s labor, be his successor, Read the full entry →
εἰσέρχομαι fut. -ελεύσομαι aor2 -ήλυ^θον, -ῆλθον but attic fut. is supplied by εἴσειμι and imperf. by εἰσῄειν Dep.:— to go in or into, enter, c. acc., Il., etc.; in Prose, εἰς. εἰς . . , Xen., etc.; εἰς. εἰς τὰς σπονδάς to come into the treaty, Thuc.; εἰς. εἰς τοὺς ἐφήβους to enter the Ephebi, Xen.: of money, to come in, id. Xen.
of the chorus or of actors, to come upon the stage, to enter, Plat., Xen.:— to enter the lists, Soph.
as attic law-term, of the accuser, to come into court, Plat., Dem.
metaph., [μένος] ἄνδρας ἐσέρχεται courage enters into the men, Il.; Κροῖσον γέλως εἰσῆλθεalso c. dat., δέος εἰς. τινι Plat.:—also to come into one's mind, Hdt.; so, impers., εἰσῆλθε αὐτόν, c. inf., it comes into one's head that . . , id.…
Verb-PNP-NPM — Verb · present · no voice stated · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PNP-NPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Plural Gender: Masculine
194 occurrences in the New Testament, rendered 67 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 192 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 333 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διὸ καὶ Μωυσῆς φησιν ὅτι „οὐκ ἐάσει τὸν ὀλοθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι“ (Exod.
καὶ οἱ μὲν μηδὲ θύσαντες, οἱ δὲ ἡμιέργους τὰς θυσίας καταλιπόντες, πολλοὶ δʼ οὐδʼ ἀρχὴν εἰσελθεῖν εἰς τὸ ἱερὸν δυνηθέντες ἀπίασιν ὑπακούειν τοῖς Μωυσέος προστάγμασι μᾶλλον ἢ ποιεῖν τὰ κατὰ βούλησιν τὴν ἑαυτῶν προτιμῶντες, καὶ τὸν ἐλέγξοντα περὶ…
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.
τῆς Θεμίστου μερίδος. Ἡραῒς γυνὴ Ἡρακλᾶτος τοῦ Π … … τῶν ἀπὸ τῆς κώμης εἰσελθοῦσα εἰς τὴν ὑπάρχουσαν ἐν τῇ κώμῃ οἰκίαν καὶ συλλαβοῦσα τὴν θυγατέρα μου ἔδωκεν πληγὰς
r Θαυβᾶς Πομπηίωι τῶι πατρὶ χαίρειν. καλῶς ποιήσεις λαβὼν τὴν ἐπιστολήν μου ἐξαυτῆς εἰσελθὼν διὰ τὸ τὴν ταλαίπωρον θυγατέρα σου Ἑρεννίαν τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι
μερίδος στρατηγοῦ … … ος τὸ ὑπογεγραμμένον ε … ως ἐξ ἡμῶν ἄνδρες ι εἰσελθόντες εἰς τὸν κράτιστον πρὸς τῷ ἰδίῳ λόγῳ ἠξίουν ἐξετασθῆναι πότερον πραταὶ αἱ τάξεις εἰσὶν
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
683 occurrences in the New Testament, rendered 21 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 667 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 663 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSF — Personal pronoun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
P-GSF Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Feminine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος