Matthew 7:7 — Word Study
N1904Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
BSAdo askaiteō▸ [make a request, seek an answer] andkai it will be givendidōmi▸ [bestowed, granted] to you;su do seekzēteō▸ [look for, try to find] andkai you will find;ehuriskō▸ [discover, meet] do knockkrouō▸ [rap, strike] andkai it will be openedanoigō▸ [a barrier, an entrance, made accessible] to you.su
| Greek | English | Parsing |
|---|---|---|
| Αἰτεῖτε, | do ask | Verb, present, active |
| καὶ | and | Conjunction |
| δοθήσεται | it will be given | Verb, future, passive |
| ὑμῖν· | to you; | Personal pronoun, second person, dative |
| ζητεῖτε, | do seek | Verb, present, active |
| καὶ | and | Conjunction |
| εὑρήσετε· | you will find; | Verb, future, active |
| κρούετε, | do knock | Verb, present, active |
| καὶ | and | Conjunction |
| ἀνοιγήσεται | it will be opened | Verb, future, passive |
| ὑμῖν. | to you. | Personal pronoun, second person, dative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. |
| KJV | ¶ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: |
| ASV | Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: |
| YLT | 'Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you; |
| WEB | “Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. |
| BBE | Make a request, and it will be answered; what you are searching for you will get; give the sign, and the door will be open to you: |
Where they part company is δοθήσεται — see How Translations Differ.
The verse consists of three main commands followed by their respective promises, creating a rhythmic and emphatic structure.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbαἰτέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Matthew 7:7
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 7:7 is part of Jesus' teaching on how to approach God in prayer. He encourages His followers to actively seek God’s help and guidance. This passage emphasizes the importance of persistence in prayer and the assurance that God hears and responds to those who earnestly seek Him, paralleling teachings found in Luke 11:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 7:11 | So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him! |
| 2 | Matthew 21:22 | If you believe, you will receive whatever you ask for in prayer.” |
| 3 | 1 Kings 3:5 | One night at Gibeon the LORD appeared to Solomon in a dream, and God said, “Ask, and I will give it to you!” |
| 4 | Psalm 10:17 | You have heard, O LORD, the desire of the humble; You will strengthen their hearts. You will incline Your ear, |
| 5 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
The Treasury of Scripture Knowledge — 36 references, hung on the phrase they belong to
The Key Word — αἰτέω, aiteōgenerated
The verb αἰτέω (aiteō) means to ask or request something. It is an active verb in the present tense, indicating an ongoing action. In this context, it is a command directed at the audience, urging them to make their requests known to God.
This word appears frequently in the New Testament, often in contexts where individuals are seeking assistance or guidance. The imperative form here emphasizes the necessity and urgency of approaching God with our needs.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.' This is consistent across many translations, including the KJV and ASV.
However, some translations differ slightly in their phrasing. For example, the BBE uses 'Make a request, and it will be answered,' while the WEB states, 'Ask, and it will be given you.' These variations reflect different approaches to conveying the same essential message.
Sentence Structuregenerated
The structure of this verse consists of three main clauses, each beginning with a verb in the imperative form: Αἰτεῖτε (ask), ζητεῖτε (seek), and κρούετε (knock). Each command is followed by a promise of what will happen as a result of the action.
The finite verbs govern their respective clauses, with the subjects implied as 'you' (the audience). This structure emphasizes the direct relationship between the actions commanded and the responses promised.
Septuagint Backgroundgenerated
αἰτέω is linked to the Hebrew word שָׁאַל (H7592), which also means to ask or inquire. This connection highlights the continuity of seeking God’s guidance from the Old Testament to the New.
δοθήσεται corresponds to נָתַן (H5414), meaning to give. This reinforces the idea that God is willing to grant requests made in faith.
In plain words — the whole versegenerated
Matthew 7:7 teaches that Jesus encourages us to ask God for what we need, to seek Him actively, and to knock on the door of His presence. He assures us that if we do these things, we will receive answers, find what we are looking for, and have doors opened to us.
Frequently Asked Questionsgenerated
These actions represent a progression in prayer: asking signifies making requests, seeking means searching for God's will, and knocking indicates persistence in pursuing a relationship with Him.
Jesus emphasizes these actions to encourage His followers to actively engage with God, highlighting that God is responsive to those who earnestly seek Him.
You can apply this teaching by regularly bringing your needs and desires to God in prayer, seeking His guidance in your decisions, and being persistent in your faith.
This verse assures us that God is willing to listen and respond to our prayers, encouraging us to approach Him with confidence.
Reflection Questionsgenerated
- What specific things do I need to ask God for in my life right now?
- How can I be more diligent in seeking God's presence and guidance?
- In what areas of my life do I need to knock on the doors of opportunity or change?
- How does knowing that God responds to my requests affect my prayer life?
The early church on this verse — how the Fathers read it
Several early church writers reflect on this teaching of Jesus, emphasizing the importance of faith and persistence in prayer.
We ask with faith, we seek with hope, we knock with love. You must first ask that you may have; after that seek that you may find; and lastly, observe what you have found that you may enter in.Early Church Fathers on Matthew 7 →
It is written, they say, "Seek, and ye shall find." Let us remember at what time the Lord said this.Early Church Fathers on Matthew 7 →
For it is clear that the next words also apply to the Jews: "Knock, and it shall be opened unto you." The Jews had formerly been in covenant with God; but being afterwards cast off on account of their sins, they began to be without God.Early Church Fathers on Matthew 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 7:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAsk and it shall be given you,.... This is to be understood of asking of God in prayer, for such things as are wanting; whether of a temporal nature, as food and raiment, which Christ, in the former
Read John Gill on Matthew 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAsk, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: Ask, and it shall be given you: seek, and ye shall find; knock, and it shall be opened unto you.
Read Robert Jamieson on Matthew 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: Ver. 7. Ask, and it shall be given you, &c.] Whereas it might be objected, -These are hard lessons, neither know we how to quit ourselves in the discharge of them; our Saviour answers, as Isaiah did before him, "Seek ye the Lord while he may be found, call ye upon him while he is near," Isaiah 55:6; and as St James adviseth after him, "If any man want wisdom, let him ask it of God." "Ask," saith he, "and it shall be given you." Run to the great Doctor of the Church, as Agur did to Ithiel and Ucal, Proverbs 30:1, and he will teach you; seek his face and favour, and ye shall surely find it…
Read John Trapp on Matthew 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Ask, and it shall be given.—The transition is again abrupt, and suggests the idea that some links are missing. The latent sequence of thought would seem to be this, “If the work of reforming others and ourselves,” men might say, “is so difficult, how shall we dare to enter on it? Where shall we find the courage and the wisdom which we need?” And the answer is, In prayer for those gifts. Here, once more, the words are absolute and unqualified, and yet are clearly limited by implied conditions. It is assumed (1) that we ask for good gifts—for “bread” and not for a “stone,” for a “fish” and not for a “serpent;” and (2) that we ask, as Christ has taught us, in His name and according to His…
Read Charles John Ellicott on Matthew 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Ask - seek - knock] These three words include the ideas of want, loss, and earnestness. Ask: turn, beggar at, the door of mercy; thou art destitute of all spiritual good, and it is God alone who can give it to thee; and thou hast no claim but what his mercy has given thee on itself. Seek: Thou hast lost thy God, thy paradise, thy soul. - Look about thee - leave no stone unturned there is no peace, no final salvation for thee till thou get thy soul restored to the favour and image of God. Knock: Be in earnest - be importunate: Eternity is at hand! and, if thou die in thy sins, where God is thou shalt never come. Ask with confidence and humility. Seek with care and application. Knock…
Read AdamClarke on Matthew 7 →CambridgeThe Cambridge Bible for Schools and Colleges7. Ask, and it shall be given] The connection is again difficult. The verse may be the answer to the disciples’ unspoken questions: (1) “How shall we discriminate?” or (2) “Who are fit to receive these divine truths?” The words of Christ teach, (1) that discernment will be given, among other “good things,” in answer to prayer; (2) that prayer in itself implies fitness, because it implies desire for such truths.
Read Cambridge on Matthew 7 →Albert Barnes1798–1870Barnes' Notes on the BibleAsk, and it shall be given you ... - There are here three different forms presented of seeking the things which we need from God - asking, ‘seeking, and knocking.
Read Albert Barnes on Matthew 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible(2.) Confide in God as a more than earthly father, 7-12.In coming into the kingdom ye must entertain faith in God’s paternity, (Matthew 7:7-12;) ye must pass through the strait gate of life, (Matthew
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
Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.
“Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.
“Ask and it will be given to you; seek and you will find; knock and the door will be opened for you.
Tyndale line
¶ Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
Ask, and it shall be given you; seek, and ye shall find; knock, and the door shall be opened to you:
Aske, and it shall be giuen you: seeke, and ye shall finde: knocke, and it shall be opened vnto you.
Strictly literal
Ask, and it shall be given to you. Seek, and ye shall find. Knock, and it shall be opened to you.
'Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you;
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you;
Ask, and it will be given to you. Seek, and you will find. Knock, and it will be opened to you.
From the Latin
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.
Simplified
Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you.
Make a request, and it will be answered; what you are searching for you will get; give the sign, and the door will be open to you:
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.
Petite, et dabitur vobis : quærite, et invenietis : pulsate, et aperietur vobis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܐܠܘ ܘܢܬܝܗܒ ܠܟܘܢ ܒܥܘ ܘܬܫܟܚܘܢ ܩܘܫܘ ܘܢܬܦܬܚ ܠܟܘܢ
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.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
The standard critical text of the New Testament.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
The previous edition, still widely cited.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
The Society of Biblical Literature edition, freely licensed.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
The edition that turned scholarship toward the earliest manuscripts.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
An independent critical text built from the oldest witnesses then known.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
A recent critical edition following documentary evidence closely.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
The reading of the majority of surviving manuscripts.
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 7:7
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.
αἰτέω (aiteō) means to ask or request, often with an accusative case for the thing requested or the person being asked. It appears in various contexts in the New Testament, such as in Matthew 7:7 and James 1:6. The word can also imply a demand or a petition, and it is noted that it has similarities with other terms like ἐρωτάω (erōtaō), though they are not entirely synonymous.
TueEse words are often rendered by our Translators as though they covered the same spaces of meaning, the one as the other; nor can we object to their rendering, in numerous instances, αἰτεῖν and ἐρωτᾶν alike by our English ‘to ask.’ Yet sometimes they have a little marred the perspicuity of their translation by not varying their word, where the original has shown them the way. For example, the obliteration at John xvi. 23 of the distinction between αἰτεῖν and ἐρωτᾶν might easily suggest a wrong interpretation of the verse,—as though its two clauses were in near connexion, and direct antithesis,—being indeed in none. In our Version we read: ‘In that day ye shall ask Me nothing [ἐμὲ οὐκ ἐρωτήσετε οὐδέν]. Verily, verily, I say unto you, Whatsoever ye shall ask [ὅσα dv αἰτήσητε) the Father in my name, He will give it you.” Now every one competent to judge is agreed, that “ ye shall ask” of…
Read the full entry →αἰτέω, -ῶ,
[in LXX chiefly for שׁאל;]
to ask, request: absol., Mt 7:7, Ja 1:6; c. acc. pers., Mt 5:42, Lk 6:30; c. acc. rei, seq. ἀπό, Mt 20:20, I Jo 5:15; id. seq. παρά, Ac 3:2, Ja 1:5; c. dupl. acc. Mt 7:9, Mk 6:22, Jo 16:23. Mid. (on the distinction bet. mid. and act., v. M, Pr., 160): absol., Mk 15:8, Jo 16:26, Ja 4:3; c. acc. rei, Mt 14:7, Mk…
Read the full entry →αἰτέω, -ῶ; fut. αἰτήσω:; 1 aor. ἤτησα: pf. ἤτηκα ; Mid., pres. αἰτοῦμαι ; impf. ἠτούμην ; fut. αἰτήσομαι ; 1 aor. ἡτησάμην ; [fr. Hom. down]; to ask; mid. to ask for one’s self, request for one’s self; absol.: Jas. i. 6; Mt. vii. 7; mid., Jas. iv. 3; Jn. xvi. 26; Mk. xv. 8; aireiσθαί τι, Jn. xv. 7; Mt. xiv. 7; Mk. vi. 24; x. 38; xi. 24; xv. 43; 1 Jn. v. 14 sq.; Lk. xxiii. 52; Acts xxv. 3, 15, ete. ; αἰτεῖν with ace. of the pers. to whom the request is made: Mt. v. 42; vi. 8; Lk. vi. 30; αἰτεῖσθαι with acc. of the pers. asked for— whether to be released, Mt. xxvii. 20; Mk. xv. 6 [here T WH Tr mre. παραιτ. q- v-]; Lk. xxiii. 25; or bestowed as a gift, Acts xiii. 21; αἰτεῖν τι ἀπό twos, Mt. xx. 20 L Tr txt. WH txt.; [Lk. xii. 20 Tr WH]; 1 Jn. v. 15 L T Tr WH; (so αἰτεῖσθαι in Plut. Galb. 20) [ef. B. 149 (130)]; ri παρά τινος, Acts iii. 2; Mt. xx. 20 R G T Tr mre. WH mrg.; Jas. i.5; 1 Jn.…
Read the full entry →αἰτέω. The ordinary meaning of this word ‘‘to make a request,” ““to ask for something” is borne out by the papyri, e.g. P Fay 109} (carly i/A.D.) αἴτησον Σάραν τὰς τοῦ (δραχμὰς) uB, ‘‘ask Saras for the twelve (silver) drachmae.” In ἐῤ. 121. (c, A.D. 100) it is construed with the accusative of the thing and παρά, τὸ δέρμα τοῦ μόσχου οὗ ἐθύ[σ]αμεν αἴτησον παρὰ τοῦ] κύρτου βυρσέως, “ask the hunchbacked tanner for the hide of the calf that we sacrificed ” (Edd.): cf. Ac 3%. See further σοῦ. ἐρωτάω, and for the distinction between active and middle Pvo/eg., p. 160f. If the middle connotes a greater degree of earnestness, it is natural that it should be more frequent than the active, as for example in the phrases αἰτούμενος λόγον SyA@ . . . (P Hamb I, 65 (A.D. 129), αἰτούμενος... ὀνόματα... δίϑομει (GU I. 91° a.p. 170-1), and see the list of passages in the index to Sy// (iii. p. 245). The…
Read the full entry →αἰτέω (aiteō) — to ask.
αἰτ-έω
(Aeolic dialect αἴτημι [Refs 5th c.BC+], Ionic dialect imperfect αἴτεον[Refs 5th c.BC+]future αἰτήσω: aorist ᾔτησα: perfect ᾔτηκα[NT]: pluperfect ᾐτήκει[Refs 2nd c.AD+]perfect passive ᾔτημαι, etc.:—ask, beg, absolutely, [Refs 8th c.BC+]
2. mostly with accusative of things, ask for, demand, [Refs 8th c.BC+]; ὁδὸν αἰ. ask leave to depart, [Refs 8th c.BC+]; αἰ. τινί τι to ask something for one,[Refs 5th c.BC+]: with accusative person et of things, ask a person for a thing, [Refs 8th c.BC+]; δίκας αἰ. τινὰ φόνου to demand satisfaction from one for.., [NT+6th c.BC+]
3. with accusative person et infinitive, ask one to do, [Refs 8th c.BC+]
4. with accusative only, beg of, [Refs 3rd c.AD+]
5. in Logic, postulate, assume, [Refs 4th c.BC+]
αἰτέω
aiteo
of uncertain derivation; to ask (in genitive case):--ask, beg, call
for, crave, desire, require. Compare 4441.
see GREEK for 4441
αἰτέω
v.
I ask, request, beg, petition
αἰτέω aiteō 70x
to ask, request; demand; desire, Acts 7:46
αἰτέω to ask, beg, Od., etc.
c. acc. rei, to ask for, crave, demand, Hom., etc.; ὁδὸν αἰτ. to beg one's departure, i. e. ask leave to depart, Od.:—c. acc. pers. et rei, to ask a person for a thing, Hom., etc.; δίκας αἰτ. τινὰ φόνου to demand satisfaction from one for murder, Hdt.
c. acc. pers. et inf. to ask one to do, Od., etc.
Mid. to ask for oneself, to claim, Aesch., etc.:—but often used just like Act.
Pass.:
of persons, to have a thing begged of one, Hdt., Thuc.
of things, to be asked, τὸ αἰτεόμενον Hdt., etc.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
70 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 70 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 23 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.
„εἰ“ γάρ φησιν „ἀποκριθεὶς εἴποι ὁ παῖς Ἠγάπηκα τὸν κύριόν μου καὶ τὴν γυναῖκά μου καὶ τὰ παιδία, οὐκ ἄπειμι ἐλεύθερος“, ἀχθεὶς πρὸς τὸ κριτήριον τοῦ θεοῦ καὶ δικαστοῦ τυχὼν αὐτοῦ βέβαιον σχήσει ὃ ᾐτήσατο, πρότερον τρυπηθεὶς τὸ οὖς ὀπητίῳ (Exod.
εὔχεται μὲν οὖν τῷ θεῷ Ῥεβέκκαν, ἣν τῷ παιδὶ Ἅβραμος μνηστευσόμενον ἐξαπέστειλεν, εἰ κατὰ νοῦν τὸν αὐτοῦ μέλλει ὁ γάμος οὗτος συντελεῖσθαι, ἐν ἐκείναις εὑρεθῆναι γνωρισθῆναι τε αὐτὴν τῶν μὲν ἄλλων αἰτοῦντι ποτὸν ἀρνουμένων ἐκείνης δὲ αὐτῷ…
Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε: αἴτησαι παῤ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.
μα δικέλλας ὅσας ἐὰν δύνῃ τῷ ἐλαιῶνι … … ν τῷ σῷ ὅδε εἰμὶ αἰτήσας … σε ἐκκόψαι ἑκατὸν καὶ δέκα … ς. … δύο ἐπιμεληθῆναι Ἀσκλᾶς … ἀποκαταστήσει
γενείωι ἐξ ἀριστερῶν ἐπάναγκον τὴν ὁμολογοῦσαν Ταευήμερον ἀποδώσειν τῶι Μάρκῳ Ἀνθεστίῳ Γεμέλλῳ ἐν αἷς ᾐτήσατο αὐτὸν εἰς συμπεριφορὰν τῆς ἀποδόσεως ἡμέραις πέντε ἀπὸ τῆς προκειμένης τὰς ὀφειλομένας τῇ τοῦ
γενείωι ἐξ ἀριστερῶν ἐπάναγκον τὴν ὁμολογοῦσαν Ταευήμερον ἀποδώσειν τῷ Μάρκωι Ἀνθεστίωι Γεμέλλωι ἐν αἷς ᾐτήσατο αὐτὸν εἰς συνπεριφορὰν τῆς ἀποδόσεως ἡμέραις πέντε ἀπὸ τῆς προκειμένης τὰς ὀφειλομένας τῇ τοῦ
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
δίδωμι, transliterated as didōmi, means 'to give' and is used in a wide range of contexts, including bestowing, granting, and delivering. It appears frequently in the New Testament, such as in Matthew 4:9 and John 3:16. The word is built from a primary verb and has various forms and constructions, indicating its flexibility in usage.
δίδωμι,
[in LXX chiefly for נתן (53 words in all) ;]
to give—in various senses, acc. to context—bestow, grant, supply, deliver, commit, yield: absol., Ac 20:35; c. acc. rei et dat. pers., Mt 4:9 5:31, Jo 1:12, al. mult.; c. dat. pers., seq. ἐκ, Mt 25:8; id. c. gen. part.. Re 2:17; c. acc. pers., Jo 3:16, Re 20:13, al.; δεξιάς, Ga 2:9; φίλημα, Lk 7:45; γνῶσιν, Lk 1:77; κρίσιν, Jo 5:22; of seed yielding fruit, Read the full entry →
δίδωμι (διδῶ, Rev. iii. 9 LT WH; [δίδω Tr, yet see WH. App. p. 167]), 3 pers. plur. διδόασι (Rev. xvii. 13 [not Rec.]), impv. δίδου (Mt. v. 42 RG); impf. 3 pers. sing. ἐδίδου, 3 pers. plur. ἐδίδουν (ἐδίδοσαν, Jn. xix. 3 LT Tr WH [see ἔχω); fut. δώσω; 1 aor. ἔδωκα [2 pers. sing. -xes, Jn. xvii. 7 Trmrg., 8 Trmrg.; cf. reff. s. v. κοπιάω)], subjunc. δώσῃ [and δώσωμεν] fr. an imaginary indic. form ἔδωσα, [ Mk. vi. 37 T Trmrg.]; Jn. xvii. 2 (Tr mrg. WH δώσει) ; Rev. viii. 3 (LT Tr WH δώσει; cf. Lob. ad Phryn. p. 720 sq.; B. 36 (31); W. 79 (76); [Veitch s. v. 618. fin., also Soph. Lex. s. v. and esp. Intr. p. 40; WH. App. p. 172]); pf. δέδωκα [on the interchange between the forms of the pf. and of the aor. in this verb ef. B. 199 (172)]; plpf. ἐδεδώκειν and without augm. [W. § 12, 9; B. 33 (29)] dedaxew, Mk. xiv. 44; and L txt. T Tr WH in Lk. xix. 15; 3 pers. plur. δεδώκεισαν, Jn. xi. 57; 2…
Read the full entry →δίδωμι structed by Kenyon, P Lond I. p. 2ff. For a specimen of their petitions see P Par 26 (B.C. 163-2), reproduced in Selections, p. 12 ff. It opens—Baordret Πτολεμαίῳ καὶ Βασιλίσσῃ Κλεοπάτρᾳ τῇ ἀδελφῇ, θεοῖς Φιλομήτορσι, χαίρειν. Θανὴς καὶ Taods δίδυμαι, αἱ λειτουργοῦσαι ἐν τῷ πρὸς Μέμφει μεγάλῳ Σαραπιείῳ κτὰ. From 20.15 Kal ἐκ τούτων καὶ τῶν προτοῦ γενηθεισῶν δ[ι]δύμων κομισαμένων τὰ ἑαυτῶν καθ᾽ ἡμέραν δέοντα, we learn that the Twins were there ex officio as twins, in connexion with some Dioscuric cultus: see Rendel Harris Soanerges, p. 272. From later documents it will be enough to quote P Oxy IIT. 533%® (ii/ili A.p.) εὔπατε Kal τοῖς διδύμοις ὅτι προνοήσζα]τε τοῦ κερματίου, “Ὑ16}1 the twins also to be careful about the small change” (Edd.). The frequency of Didymus as a proper name we compare the Latin Geminus and Gemellus (cf. for the latter the farmer whose correspondence at end…
Read the full entry →δίδωμι (didōmi) — to give.
δίδωμι,
[Refs 8th c.BC+] (late δίδω [Refs 3rd c.AD+]; late forms, 1st pers. plural διδόαμεν see reading in [Refs 1st c.AD+]; but thematic forms are frequently used, especially in Epic dialect and Ionic dialect, διδοῖς, διδοῖσθα, [Refs 8th c.BC+], διδοῖ [Refs 8th c.BC+], uncertain in Attic dialect, [Refs 6th c.BC+], Epic dialect δίδωθι [Refs 8th c.BC+]; infinitive διδόναι, also διδοῦν [Refs 6th c.BC+], Epic dialect διδοῦναι [Refs 8th c.BC+], Aeolic dialect δίδων [Refs 3rd c.BC+]; participle διδούς, Aeolic dialect δίδοις [Refs 7th c.BC+]imperfect ἐδίδουν -ους -ου, [Refs 8th c.BC+] (Epic dialect δίδου [Refs 8th c.BC+]; 3rd.pers. plural ἐδίδοσαν [Refs 8th c.BC+] codices (ἀπ-), also ἔδιδον probably in [Refs]; Epic dialect iterative δόσκον [Refs 8th c.BC+]: future δώσω [Refs], Epic dialect διδώσω [Refs 8th c.BC+]; infinitive δωσέμεναι [Refs 8th…
Read the full entry →δίδωμι
didomi
a prolonged form of a primary verb (which is used as an alternative in
most of the tenses); to give (used in a very wide application,
properly, or by implication, literally or figuratively; greatly
modified by the connection):--adventure, bestow, bring forth, commit,
deliver (up), give, grant, hinder, make, minister, number, offer, have
power, put, receive, set, shew, smite (+ with the hand), strike (+
with the palm of the hand), suffer, take, utter, yield.
δίδωμι
v.
I offer, give
δίδωμι didōmi 415x
pluperfect, ἐδεδώκειν, to give, bestow, present, Mt. 4:9; 6:11; Jn. 3:16; 17:2, et al. freq.; to give, cast, throw, Mt. 7:6; to supply, suggest, Mt. 10:19; Mk. 13:11; to distribute alms, Mt. 19:21; Lk. 11:41; to pay tribute, etc., Mt. 22:17; Mk. 12:14; Lk. 20:22; to be the author or source of a thing, Read the full entry →
δίδωμι Redupl. from Root ΔΟ, Lat. do, dare. Orig. sense, to give, τί τινι Hom., etc.; in pres. and imperf. to be ready to give, to offer, id. Hom.
of the gods, to grant, κῦδος, νίκην, and of evils, δ. ἄλγεα, ἄτας, κήδεα id. Hom.; later, εὖ διδόναι τινί to provide well for . . , Soph., Eur.
to offer to the gods, Hom., etc.
with an inf. added, δῶκε τεύχεα θεράποντι φορῆναι gave him the arms to carry, Il.; διδοῖ πιεῖν gives to drink, Hdt., etc.
Prose phrases, δ. ὅρκον, opp. to λαμβάνειν, to tender an oath; δ. χάριν, ῀ χαρίζεσθαι, as ὀργῆι χάριν δούς having indulged his anger, Soph.;— λόγον τινὶ δ. to give one leave to speak, Xen.; but, δ. λόγον ἑαυτῶι to deliberate, Hdt.
c. acc. pers. to give over, deliver up, Hom., etc.
Verb-FPI-3S — Verb · future · passive · indicative · third person · singularfuture passive indicative — an action still to come.
V-FPI-3S Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: third Number: Singular
414 occurrences in the New Testament, rendered 86 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 414 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 985 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.
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
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.
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
ζητέω means to seek or search for something, whether literally or figuratively. It can also imply a desire or striving after something, such as God or knowledge. The New Testament uses it in various contexts, including seeking the life of another (e.g., Mt 2:20) and seeking the kingdom of God (e.g., Mt 6:33). The entries show a range of meanings from inquiry to demand.
ζητέω, -ῶ,
[in LXX chiefly for בּקשׁ pi., also for דּרשׁ, etc.;]
to seek, seek for: Mt 7:7, 8, Lk 11:9, 10; c. acc. pers., Mk 1:37, Lk 2:48, Jo 6:24, al.; id. seq. ἐν, Ac 9:11; c. acc. rei, Mt 13:45, Lk 19:10; seq. ἐν, Lk 13:6, 7; ψυχήν, of plotting against one's life (Ex 4:19, al.), Mt 2:20, Read the full entry →
ζητέω, -d; impf. 3 pers. sing. ἐζήτει, plur. ἐζήτουν ; fut. Qyrngw; 1 aor. ἐζήτησα; Pass., pres. ζητοῦμαι: impf. 3 pers. sing. ἐζητεῖτο (Ileb. viii. 7); 1 fut. ζητηθήσομαι (Lk. xii. 48); [fr. Hom. on]; Sept. for w73, and much oftener for wpa; to seek, i. 6. 1. to seek in order to find; a. univ. and absol. : Mt. vii. 7sq.; Lk. xi. 9 sq. (see εὑρίσκω. 1 a.); τινά, Mk. i. 37; Lk. ii. [45 R Lmrg.], 48; [iv. 42 Ree.]; Jn. vi. 24; xviii. 4,7; Acts x. 19, and often; foll. by ἐν νυ. dat. of place, Acts ix. 11; w. ace. of the thing (μαργαρίτας), of buyers, Mt. xiii. 45; something lost, Mt. xvili.12; Lk. xix. 10; τὶ ἔν τινι, as fruit on a tree, Lk. xiii. 6 sq.; ἀνάπαυσιν, a place of rest, Mt. xii. 3; Lk. xi. 24; after the Hebr. (“3 wa3-ns wp3 [ef. W. 33 (32); 187) ψυχήν τινος, to seek, plot against, the life of one, Mt. ii. 20; Ro. xi. 3, (Ex. iv. 19, ete.); univ. τί ζητεῖς; what dost thou seek?…
Read the full entry →ζητέω ἦν ὁ θάνατος τῷ θ(ε)ῷ ἢ ζημία ὅπερ ἀδύνατον, which Harnack (Chron. ii. p. anderes fiir Gott als Strafe, was unmoglich ist,’’ adding in a note that the meaning may be, ‘‘ Ware Gott der, 181) renders, ‘‘so ware der Tod nichts welcher den Tod verhangt, so ware er ein strafender Gott, was unmoglich ist.” The subst. ζημίωμα is found in P Flor II. 1507 (Δ... 267) οὐχ ὀλίγον ζημίωμα εἰς τοῦτο γεινίόϊμενον ἡμῖν, BGU ΤΙ. 41013 (A.D. 276-7) τὰ περιγινόμενα λήμματα καὶ ζημίωμα [π]ρὸς σὲ ἤτω.
ζητέω (zēteō) — to seek.
ζητ-έω,
Doric dialect participle ζάτεισα [Refs 3rd c.BC+]imperfect ἐζήτουν, Epic dialect 3rd.pers. singular ζήτει [Refs 8th c.BC+]: aorist 1 ἐζήτησα [Refs 5th c.BC+]: perfect ἐζήτηκα [Refs 4th c.BC+] —middle, aorist 1 ἐζητησάμην (ἀν-) [Refs 3rd c.AD+]:—passive, future ζητηθήσομαι [Refs 2nd c.AD+]; but ζητήσομαι in passive sense,[Refs 2nd c.AD+]:—seek, seek for, ἐμὲ δ᾽ ἔξοχα πάντων ζήτει Il.[same place]; ζ. πημάτων ἀπαλλαγάς [Refs 5th c.BC+]; μὴ ζητῶν without seeking, [Refs 5th c.BC+]; τὸ ζητούμενον ἁλωτόν what is sought for may be found, [Refs 5th c.BC+]
2. mquire for, τὰ πινάκια καὶ τὰ γραμματεῖα [Refs 5th c.BC+]
ζητέω
zeteo
of uncertain affinity; to seek (literally or figuratively); specially,
(by Hebraism) to worship (God), or (in a bad sense) to plot (against
life):--be (go) about, desire, endeavour, enquire (for), require, (X
will) seek (after, for, means). Compare 4441.
see GREEK for 4441
ζητέω
v.
I seek, search for, desire
ζητέω zēteō 117x
to seek, look for, Mt. 18:12; Lk. 2:48, 49; to search after, Mt. 13:45; to be on the watch for, Mt. 26:16; to pursue, endeavor to obtain, Rom. 2:7; 1 Pet. 3:11; to desire, wish, want, Mt. 12:47; to seek, strive for, Mt. 6:33; to endeavor, Mt. 21:46; to require, demand, ask for, Mk. 8:11; Read the full entry →
ζητέω to seek, seek for, Il., Aesch., etc.; μὴ ζητῶν without seeking, Xen.; τὸ ζητούμενον ἁλωτόν what is sought for may be found, Soph.
to enquire for, Xen.: to ask about a thing, id. Xen.
to search after, search out, Soph., Thuc.
to search or inquire into, investigate, Plat., etc.; ζ. τὰ θεῖα Xen., etc.
to require, demand, παρὰ τοῦ στρατηγοῦ λόγον ζητοῦντες Dem.
to seek after, desire, ἀμήχανα Eur.
c. inf. to seek to do, Hdt., Aesch., etc.
to have to seek, feel the want of, Lat. desidero, Hdt.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
119 occurrences in the New Testament, rendered 33 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 117 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 132 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.
πέμπτῃ δ’ ὥριον ἄνδρα γάμου μεμνημένον εἶναι καὶ παίδων ζητεῖν ἐξοπίσω γενεήν·
Ἰάκωβος δὲ πᾶσαν αὐτῷ τὴν αἰτίαν διηγεῖτο λέγων Ἰσάκῳ γενέσθαι παῖδας διδύμους αὐτόν τε καὶ Ἡσαῦν, ὃν ἐπεὶ τῶν τοῦ πατρὸς εὐχῶν διήμαρτε σοφίᾳ τῆς μητρὸς εἰς αὐτὸν γενομένων, ἀποκτεῖναι ζητεῖν αὐτὸν ὡς ἀφῃρημένον τῆς παρὰ τοῦ θεοῦ βασιλείας καὶ…
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
αὐτοψίας ἣν ἐγὼ ἐπεῖδον, ἡ οἰκία τῇ Πτολέμᾳ προσήκει. περὶ γὰρ τῆς νομῆς οὐδὲν ζητεῖν δεόμεθα προσκυνεῖν ὀφείλοντες τὰς ἀναγνωσθείσας τοῦ θεοῦ Τραιανοῦ καὶ τοῦ κυρίου ἡμῶν Ἁδριανοῦ Καίσαρος
δὲ πταίσῃ τι ἐξ αὐτῶν κατὰ τὴν ὁδὸν, οἴσομεν ὑμῖν τὴν σφραγῖδα καὶ οὐδὲν ζητηθήσεται πρὸς ἡμᾶς. ἔτους λα Μάρκου Αὐρηλίου Κομμόδου Ἀντωνίνου Καίσαρος τοῦ κυρίου Θώθ κη
ἵνα ἀπὸ τῶν καλαμειῶν φέρωσιν κάλαμον εἰς τὸ ἐποίκιον· οἱ γὰρ πωλήσαντες ἡμῖν ἐνοχλοῦσιν ζητοῦντες … ιμελ … ἑαυτῶν τὰς καλαμείας. εὐθὺς οὖν αὐτὰ ἀποπέμψατε ἐκεῖ, ἵνα μὴ δοκῆτε
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 εὑρίσκω (i.e., *heuriskō*) means 'to find' and can refer to both literal and figurative discoveries. It encompasses a range of meanings from locating something after a search to acquiring knowledge or understanding. In the New Testament, it appears in various contexts, such as finding people or truths (e.g., Matthew 7:7). The entries do not show significant disagreement.
εὑρίσκω,
[in LXX chiefly for מצא, also for נשׂג hi., etc. ;]
to find, with or without previous search: absol., opp. to ζητέω, Mt 7:7, 8 Lk 11:9, 10; c. acc., Mt 2:8, Mk 1:37, Ac 13:22, II Ti 1:17, al.; pass., οὐχ εὑ., of disappearance, He 11:5, Re 16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, v. Mayor, ICC, in l.), II Pe 3:10, WH, R, mg. Metaph.…
Read the full entry →εὑρίσκω ; impf. εὕρισκον (Mk. xiv. 55 [RG ΤΊ; Lk. xix. 48 [RG‘I’]; Acts vii. 11 [exe. Tr WH]) and more rarely ηὕρισκον (cf. Kiihner § 343, i. 825 sq. [esp. Veitch s. v. fin. ] and reff. under evdoxéw) ; fut. εὑρήσω; pf. εὕρηκα; 1 aor. εὕρησα (which aor., unknown to the earlier Grks., occurs in Aesop. f. 131 [f. 41 ed. Furia, p. 333 ed. Cor.]; Maneth. 5, 137 and in Byzant. writ.; cf. Lob. ad Phryn. p. 721; W. 86 (82); [cf. B. 36 (31)]), Rev. xviii. 14 Ree. ; 2 aor. εὗρον, 1 pers. plur. in Alex. form | WH. App. Ρ. 164; B. 39 (34); W. § 13,1 (see ἀπέρχομαι) | εὕραμεν, Lk. xxiii. 2 T Tr WH, 3 pers. plur. εὗραν, Lk. viii. 35 Tr WH; Acts v. 10 Tr (in Sept. often εὕροσαν) ; Pass., pres. εὑρίσκομαι ; impf. 3 pers. sing. εὑρίσκετο, Heb. xi. 5 RG, ηὑρίσκετο 1, Τ Tr WH, (cf. Bleek and Delitzsch ad loe. [Veitch u. 5.7); 1 aor. εὑρέθην ; fut. εὑρεθήσομαι ; 2 aor. mid. εὑρόμην and later εὑράμην (Heb.…
Read the full entry →εὑρίσκω. P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις, “for I cannot find the entry in the books” (Edd.), P Tebt I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπόμνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man has left the country and is not to be found,” P Oxy IV. 743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it was discovered that he had neither received nor paid anything,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι. For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305 (ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν ἐκεῖσαι εὑρήκαμεν τὸν…
Read the full entry →εὑρίσκω (ehuriskō) — to find/meet.
εὑρίσκω,
imperfect ηὕρισκον or εὕρ- [Refs 5th c.BC+]: future εὑρήσω [Refs 5th c.BC+]: aorist 2 εὗρον [Refs 8th c.BC+]; 3rd.pers. plural εὕροσαν [LXX+1st c.AD+]; Epic dialect infinitive εὑρέμεναι [Refs 8th c.BC+]: later aorist 1 εὕρησα [Refs 4th c.AD+]; εὗρα variant in [NT+2nd c.AD+]: perfect εὕρηκα [Refs 5th c.BC+], perfect imperative 2nd pers. singular εὕρηκε [Refs 4th c.BC+]:—middle, future εὑρήσομαι [Refs 5th c.BC+]: aorist 2 εὑρόμην [Refs 8th c.BC+]: aorist 1 εὑράμην [NT+8th c.BC+]:—passive, future εὑρεθήσομαι [Refs 5th c.BC+]: aorist 1 ηὑρέθην or εὑρέθην [Refs 5th c.BC+], etc.: perfect ηὕρημαι or εὕρ- [Refs 8th c.BC+] has only aorist active and middle, except ἔθ᾽ εὑρίσκω (variant{ἐφευρίσκω}) [Refs 8th c.BC+]: the augment is seldom found in Papyri, ηὕρισκεν [Refs 3rd c.BC+]; never in those of [Refs 4th c.BC+]:—find, εὗρεν δ᾽…
Read the full entry →εὑρίσκω
heurisko
heuro hyoo'-ro, which
(together with another cognate form)
heureo hyoo-reh'-o is used for it in all the tenses
except the present and imperfect
to find (literally or figuratively):--find, get, obtain, perceive,
see.
εὑρίσκω
v.
I find
εὑρίσκω heuriskō 176x
to find, to meet with; Mt. 18:28; 20:6; to find out, to detect, discover, Lk. 23:2, 4, 14; to acquire, obtain, win, gain, Lk. 1:30; 9:12; to find mentally, to comprehend, recognize, Acts 17:27; Rom. 7:21; to find by experience, observe, gather, Rom. 7:18; to devise as feasible, Lk. 5:19; 19:48
εὑρίσκω to find, Hom., etc.:—c. part. to find that, Hdt.; and in Pass., ἢν εὑρεθῆις δίκαιος ὤν Soph.
c. inf., εὕρισκε πρῆγμά οἱ εἶναι found that the thing for him was, Hdt.
to find out, discover, Hom., etc.; cf. εὕρημα II:—so in Mid. to find out for oneself, Od.
to devise, invent, Aesch., etc.:—Mid., τὰ δ᾽ ἔργα τοὺς λόγους εὑρίσκεται deeds make themselves words, i. e. speak for themselves, Soph.
to find, get, gain, procure, Pind., Soph., etc.:—Mid. to get for oneself, bring on oneself, κακὸν εὕρετο Od.; αὐτὸς εὑρόμην πόνους Aesch.
of merchandise, to find a purchaser, to fetch, earn, πολλὸν χρυσίον εὑροῦσα having fetched a large sum, Hdt.; ἀποδίδοται τοῦ εὑρόντος sells for what it will fetch, Xen.
Verb-FAI-2P — Verb · future · active · indicative · second person · pluralfuture active indicative — an action still to come.
V-FAI-2P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: second Number: Plural
177 occurrences in the New Testament, rendered 56 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 176 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 253 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.
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
r … Ζήνωνι χαίρειν. περὶ ὧν μοι ἐνετείλω περί τε τοῦ γαυνάκου καὶ οὐχ εὑρήκαμεν, οὐδὲ γνάφαλλα ὡσαύτως. χαλκοῦς οὔ φησι ὁ δεῖνα λαβεῖν εἰς τὸ φόρετρον τοῦ ὀρόβου.
καθότι ἔγραψας, ἀπεστάλκαμεν κομίζοντα Ζωίλον ἐρίφους δεδαρμένους β, ὄρτυγας λδ, περιστεριδεῖς δὲ οὐκ ἠδυνάσθημεν εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη.
r Δημοκράτης Ζήνωνι χαίρειν. τὰ σκήνεια τῆς σκηνῆς εὕρηκα βεβρωμένα, ἑωράκην δὲ ἐν τοῖς Δημέου καὶ παρʼ Ἑλένωι ἰτέινα ὀρθὰ καὶ ἐπιτήδεια. καλῶς
The Greek word κρούω (i.e., krouō) means to strike or knock, particularly at a door. It appears in various contexts, including the New Testament, where it is used in verses like Matthew 7:7 and Revelation 3:20. The word can also refer to striking or clapping hands and has metaphorical uses related to testing or examining. There is no significant disagreement among the lexicons regarding its meanings.
κρούω. For this verb of ‘‘ knocking” at the door, as in Lk τ 355, Ac 1213, where the Purists would have preferred κόπτω (cf. Lob. Phryn. p. 177f.), see P Par 507 (B.c. 160) εἶδον Tirohepatov . . . Kpovfovta] θύραν. Other exx. of this usage in late Greek are given in Field Wo/es, p. 120. In the magic P Lond 46” (iv/a.p.) (=I. p. 67) we have— Kpove εἰς τὸ οὖς λέγων KTA. For the subst. Kpodpa see BGU IV. 11254, 31 (B.c. 13), and for the compd. ἐκκρούω in the sense of ** put off,” “‘evade,”’ cf. P Fay 109° (early i/a.D.) Σέλευκος γάρ μου αὐτοὺς ὧδε ἐκκ[έκ]ρουκε λέγων ὅτι συνέστακας ἑαυτῶι, ““ Seleucus has evaded paying the money by saying that you have made an arrangement with him (to pay instead) ” (Edd.).
κρούω (krouō) — to knock.
κρούω,
future -σω [Refs 5th c.BC+]: aorist [Refs 6th c.BC+]: perfect [Refs 5th c.BC+] —middle, aorist [Refs 5th c.BC+]:—passive, aorist [Refs 3rd c.BC+]: perfect κέκρουμαι (ἀπο-) [Refs 5th c.BC+]:—strike, smite, [Refs 5th c.BC+]; κρούσας δὲ πλευρὰ [τῶν ἵππων] [Refs 5th c.BC+]; also εἰς τὴν χεῖρα τοῖς δακτύλοις κ. with the fingers, [Refs 2nd c.AD+] tickles, [Refs 4th c.BC+]
2. strike one against another, strike together, κ. χεῖρας clap the hands, [Refs 6th c.BC+] [same place]: metaphorically, ἀλλήλων τοὺς λόγους τοῖς λόγοις ἐκρούομεν ἄν would have knocked their heads together, [Refs 5th c.BC+]
3. κ. πόδα (i.e. κ. τὴν γῆν τῷ ποδί), in dancing, [Refs 5th c.BC+] (Lyric poetry).
κρούω
krouo
apparently a primary verb; to rap:--knock.
κρούω
v.
I knock
κρούω krouō 9x
to knock at a door, Mt. 7:7, 8; Lk. 11:9, 10; 12:36; 13:25; Acts 12:13, 16; Rev. 3:20*
κρούω to strike, smite: to strike one against another, κρ. χεῖρας to clap hands, Eur.; κρ. τὰ ὅπλα πρὸς ἄλληλα Thuc., etc.:— κρ. τὸν πόδα (i. e. κρ. τὴν γῆν τῶι ποδί) in dancing, Eur.
κέραμον κρούειν to tap an earthen vessel, to try whether it rings sound: hence to examine, prove, Plat.
to strike a lyre with the plectron, id. Plat.
κρούειν τὴν θύραν to knock at the door on the outside, Xen., etc.
as a nautical term, in Mid., κρούεσθαι πρύμναν, like ἀνακρούεσθαι, to back a ship, Thuc.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
nok (krouo): The oriental house was fitted with heavy doors which were bolted and locked with wooden keys too large to be carried about, so that even a member of the household could not secure entrance until in response to his knock or call the door should be opened by someone within. At night the delay would be increased by the difficulty of arousing the inmates sleeping within the inner chambers. To persons familiar with such experiences, the words of Jesus concerning a higher entrance, "Knock, and it shall be opened unto you" (Mt 7:7; Lu 12:36), would have a unique force not easy for us to appreciate.
Russell Benjamin Miller
Knock
“Though Orientals are very jealous of their privacy, they never knock when about to enter your room, but walk in without warning or ceremony. It is nearly impossible to teach an Arab servant to knock at your door. They give warning at the outer gate either by calling or knocking. To stand and call is a very common and respectful mode. Thus Moses commanded the holder of a pledge to stand without and call to the owner to come forth (Deut. 24:10). This was to avoid the violent intrusion of cruel creditors. Peter stood knocking at the outer door (Acts 12:13, 16), and the three men sent to Joppa by Cornelius made inquiry and ‘stood before the gate’ (10:17, 18). The idea is that the guard over your privacy is to be placed at the entrance.”
9 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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
δίκαιον γὰρ καὶ νοητῶς καὶ αἰσθητῶς τοὺς εἰς τὸ θεῖον ὕμνους καὶ εὐδαιμονισμοὺς ἀνυπερθέτως ποιεῖσθαι καὶ τῶν ὀργάνων ἐμμελῶς κρούειν ἑκάτερον, τό τε νοῦ καὶ αἰσθήσεως, ἐπὶ τῇ τοῦ μόνου σωτῆρος εὐχαριστίᾳ καὶ τιμῇ.
καὶ οἱ στρατιῶται το … λέγουσιν ὅτι … … πᾶσα αὐτοῖς. πεποίηκα εἵνα κρούειν. λοιπὸν τί θέλις ποιῶμεν. ἐρρῶσθαι, κύριε.
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
ἀνοίγω (anoigo) means 'to open' and is derived from the components ἀνά and οἴγω. It covers a range of meanings, from physically opening doors or gates (Acts 5:19) to metaphorically opening opportunities or welcoming (Revelation 3:20). The verb appears frequently in the New Testament, often in contexts of spiritual or divine revelation.
ἀν-οίγω
(ἀνά, οἴγω = οἴγνυμι),
[in LXX chiefly for פָּתַח;]
to open;
ἀν-οίγω ; (dvd, οἴγω i. 6. οἴγνυμι) ; fut. ἀνοίξω; 1 aor. ἤνοιξα and (Jn. ix. 14 and as a var. elsewh. also) ἀνέῳξα (an earlier form) [and ἠνέῳξα WH in Jn. ix. 17, 32 (cf. Gen. viii. 6), so Tr (when corrected), but without iota subser.; see I, +]; 2 pf. avéwya (to be or stand open; cf. Bum. Ausf. Spr. ii. p. 250 sq.; (Rutherford, New Phryn. Ρ. 247; Veitch s. v.]; the Attic writ. give this force mostly to the pf. pass.); Pass., [pres. dvotyoua Mt. vii. 8LTrtxt. Wi mrg.; Lk. xi. 10 Tr mrg. WH mrg.]; pf. ptep. ἀνεῳγμένος and ἠνεῳγμένος, (ἠνοιγμένος Acts ix. 8 Tdf.); 1 aor. ἀνεῴχθην, ἠνεῴχθην. and ἠνοίχθην. inf. aveῳχθῆναι (with double augm. Lk. iii. 21); 2 aor. ἠνοίγην (the usual later form); 1 fut. ἀνοιχθήσομαι (Lk. xi. 9 Tdf., 10 LT); 2 fut. ἀνοιγήσομαι ; (on these forms, in the use of which both codd. and edd. differ much, ef. ( Tdf. Proleg. p. 121 sq.]; WH. App. pp. 161, 170; Bim.…
Read the full entry →ἀνοίγω. That ancient scribes were almost capable of sympathy with modern school-boys in writing the augmented forms of this intractable verb is shown by frequent misspellings in late papyri: thus PSI II. 1329 (iii/a.p.) ἀνῷχθαι. From Ptolemaic papyri we have the regular forms ἠνώιξαμεν P Petr IT. 37 τὸ ?, and ἀνεωιγμένον 20. 2". 5, also ἀνοῖξαι 6. III. Ῥ- 133The phrase of Mt 2" is nearly paralleled in Sy// 60132 (iii/B.C.) ἀνοιγόντων δὲ of ἐξετασταὶ κατ᾽ ἐνιαυτὴν (/. -τὸν) τὸν θησαυρόν : so 7. 6532" (the Andania ‘‘ Mysteries” inscr., in dialect—B.C. 91), 587°? (B.c. 329-8) τῶι τοὺς θησαυροὺς ἀνοίξαντι. That of Rev 59 etc. occurs in Sy? 7904? (i/a.D.) τὰς σφραγῖδας ἀνοιξάτω. Close to this is its use for the “opening ” of a will, as P Ryl II. 1099 (A.p. 235—a stilted document with δυεῖν and υἱέας }) ἐκ διαθήκης τῆς καὶ ἀνοιχθε[(σ]ης κατὰ τὸ ἔθος. We may quote OG/S 22238 (B.c. 266-1)…
Read the full entry →ἀνοίγω (anoigō) — to open.
Included with: ἀνοίγ-νῡμι
[Refs 5th c.BC+]; ἀνοίγω [Refs 5th c.BC+], and Attic dialect as [Refs 4th c.BC+]: imperfect ἀνἔῳγον[Refs 8th c.BC+]; Ionic dialect and Epic dialect ἀναοίγεσκον[Refs 8th c.BC+]: future ἀνοίξω[Refs 5th c.BC+]: aorist ἀνέῳξα[Refs 5th c.BC+]participle ἀνεῴξας [Refs]; also ἤνοιξα[Refs 5th c.BC+] and in late Prose; Ionic dialect ἄνοιξα[Refs 5th c.BC+]; poetry ἀνῷξα[Refs 3rd c.BC+] M.: perfect ἀνέῳχα[Refs 4th c.BC+]: pluperfect ἀνεῴγει[Refs 5th c.BC+]:—passive, ἀνοίγνῠμαι [Refs 5th c.BC+]: late future ἀνοιχθήσομαι[LXX+5th c.BC+]: perfect ἀνέῳγμαι[Refs 5th c.BC+]; later ἤνοιγμαι (δι-) best reading in [Refs 5th c.BC+]; pluperfect ἀνέῳκτο[Refs 5th c.BC+](perfect [Refs] is used in passive sense in [Refs 5th c.BC+], and later Prose, as [NT+1st c.AD+] (though he condemns it [Refs]; but in Attic dialect, only [Refs 4th c.BC+]…
Read the full entry →ἀνοίγω
anoigo
from 303 and oigo (to open); to open up (literally or figuratively, in
various applications):--open.
see GREEK for 303
ἀνοίγω
v.
I open
Verb-2FPI-3S — Verb · future · passive · indicative · third person · singularfuture passive indicative — an action still to come.
V-2FPI-3S Part of Speech: Verb Tense: second Future Voice: Passive Mood: Indicative Person: third Number: Singular
78 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 78 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 82 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.
„ἰδὼν δὲ κύριος ὅτι μισεῖται Λεία, ἤνοιξε τὴν μήτραν αὐτῆς, Ῥαχὴλ δὲ ἦν στεῖρα" (Gen.
ἔπειτα τῆς λάρνακος περὶ ἄκραν τινὰ ὄρους σταθείσης κατὰ τὴν Ἀρμενίαν συνεὶς ὁ Νῶχος ἀνοίγει τʼ αὐτὴν καὶ θεασάμενος γῆν βραχεῖαν περὶ αὐτὴν ἐπὶ χρηστοτέρας ἤδη γεγονὼς ἐλπίδος ἠρέμει.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
καὶ τῶν μετόχων τόποι καὶ ἐπί τι μέρος κοινὴ εἴσοδος καὶ ἔξοδος εἰς ἣν ἀνέῳγεν θύρα, βορρᾶ ῥύμη βασιλικὴ, λιβὸς τοῦ προγεγραμμένου Κατοίτου τοῦ Μεγχείους καὶ τῶν μετόχων οἰκία
Γερμανικοῦ χωρὶς πάσης ὑπερθέσεως· ἐὰν δὲ μὴ ἀποδῶ καθὰ γέγραπται ἐξεῖναι σοὶ διὰ σεαυτοῦ ἀνοῖξαι τὸν οἶκον καὶ πωλεῖν τὸ νίτρον κατὰ τὴν πολιτευομένην τούτου τιμὴν καὶ μεταλαβεῖσθαι τὸ
ὧν κεκλήρωνται θύρας καὶ φῶτα θυρίδων τρία , τὸν δὲ Ὧρον Τεσενούφεως ἑαυτῶι ἀνοίγειν … υ κεκλη … … … υ … δ … σειτητην ἀπὸ νότου κατʼ
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .