Mark 10:41 — Word Study
N1904Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
BSAAndkai having heard [this]akouō▸ theho tendeka [other disciples, remaining apostles] beganarchomai▸ to be indignantaganakteō▸ [deeply upset, much displeased] aboutperi JamesIakōbos [son of Zebedee, brother of John] andkai John.Iōannēs [the Apostle, one of Jesus' twelve]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| ἀκούσαντες | having heard [this] | Verb, aorist, active |
| οἱ | the | Article, nominative, plural |
| δέκα | ten | Adjective, nominative |
| ἤρξαντο | began | Verb, aorist, middle |
| ἀγανακτεῖν | to be indignant | Verb, present, active |
| περὶ | about | Preposition |
| Ἰακώβου | James | Noun, genitive, singular |
| καὶ | and | Conjunction |
| Ἰωάννου.¶ | John. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the ten heard about this, they became indignant with James and John. |
| KJV | And when the ten heard it, they began to be much displeased with James and John. |
| ASV | And when the ten heard it, they began to be moved with indignation concerning James and John. |
| YLT | And the ten having heard, began to be much displeased at James and John, |
| WEB | When the ten heard it, they began to be indignant toward James and John. |
| BBE | And hearing this, the ten became very angry with James and John. |
Where they part company is ἀγανακτεῖν — see How Translations Differ.
The sentence is structured around a main clause followed by a subordinate infinitive phrase, indicating the action of becoming indignant.
5 commentators on this verse
Gill, Jamieson, Ellicott, AdamClarke & more — read them ›
clause
subjectἀκούω
verbἀκούω
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 — Mark 10:41
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 — Jesus Teaches on Servanthoodgenerated
Mark 10:41 describes the moment when ten of Jesus' disciples became indignant after hearing about a request made by James and John for positions of honor. This reaction highlights the competitive spirit among the disciples regarding status and authority. Jesus uses this opportunity to teach them about true greatness, emphasizing that greatness in His kingdom comes through servanthood, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 9:33–36 | Then they came to Capernaum. While Jesus was in the house, He asked them, “What were you discussing on the way?” |
| 2 | Proverbs 13:10 | Arrogance leads only to strife, but wisdom is with the well-advised. |
| 3 | Matthew 20:24 | When the ten heard about this, they were indignant with the two brothers. |
| 4 | Luke 22:24 | A dispute also arose among the disciples as to which of them would be considered the greatest. |
| 5 | Romans 12:10 | Be devoted to one another in brotherly love. Outdo yourselves in honoring one another. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ἀγανακτέω, aganakteōgenerated
The verb ἀγανακτέω (aganakteō) means 'to be indignant' or 'to be greatly displeased.' It is formed from ἄγαν (much) and ἄχομαι (to grieve), indicating a strong emotional response to an offense. This verb is used in the New Testament to express deep feelings of displeasure, particularly in response to perceived wrongs.
In this context, the disciples' indignation reflects their feelings towards James and John's request for special treatment. The use of the present active infinitive form indicates an ongoing state of being upset, suggesting that their feelings were not just momentary but rather a significant emotional reaction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as 'they became indignant,' which is echoed in the BSB and MSB. The KJV and ASV use 'began to be much displeased,' which conveys a similar sense of displeasure.
Different translations vary in their rendering of the verb ἀγανακτεῖν. While the BSB and MSB choose 'became indignant,' the KJV and YLT opt for 'much displeased,' indicating a more emotional response.
Sentence Structuregenerated
The main verb of the sentence is ἤρξαντο, they began, which governs the entire clause. This verb is followed by an infinitive phrase ἀγανακτεῖν, to be indignant, explaining what they began to do. The subject of the action is the noun phrase οἱ δέκα, the ten, which specifies the group reacting.
The structure reveals a clear cause-and-effect relationship: the disciples' hearing of the request leads to their emotional response. The main action is initiated by the finite verb, with the subsequent phrases elaborating on the nature of their reaction.
Septuagint Backgroundgenerated
In the Septuagint, the word ἀκούσαντες (akouō) translates the Hebrew שָׁמַע (shama), meaning 'to hear.' This connection emphasizes the act of listening and understanding, which is crucial in the context of the disciples' reaction.
The term δέκα (deka), meaning 'ten,' corresponds to the Hebrew עֶשֶׂר (eser), reinforcing the specific number of disciples involved. The use of ἤρξαντο (archomai), meaning 'began,' further indicates the initiation of their indignation, while περὶ (peri), meaning 'about,' suggests the focus of their anger towards James and John.
In plain words — the whole versegenerated
Mark 10:41 tells us that when the ten disciples heard about the request made by James and John, they became indignant. This reaction shows their displeasure and highlights the competitive nature among the disciples regarding their positions with Jesus.
Frequently Asked Questionsgenerated
It means that the ten disciples felt deep displeasure and upset towards James and John's request for positions of honor among them.
Their reaction likely stemmed from a sense of rivalry and concern over status, as they too desired recognition from Jesus.
Jesus uses this moment to teach the disciples about true greatness, emphasizing that the greatest among them must be a servant.
This incident teaches us about humility and the importance of serving others rather than seeking personal glory.
Reflection Questionsgenerated
- How do I react when I feel envious of others' positions or recognition?
- What does it mean to serve others in my daily life?
- In what ways can I cultivate a spirit of humility like Jesus taught His disciples?
- How can I encourage others to seek servanthood over status?
The early church on this verse — how the Fathers read it
Early church commentators reflect on this moment of indignation among the disciples, discussing themes of servanthood and humility in the context of Jesus' teachings.
In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things,Early Church Fathers on Mark 10 →
And when the ten heard it, they began to be indignant about James and John. The ten apostles did not become indignant with the mother of the sons of Zebedee, nor did they attribute the audacity of the request to the woman, but to the sons,Early Church Fathers on Mark 10 →
The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, And when the ten heard it, they began to be much displeased with James and John.Early Church Fathers on Mark 10 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Mark 10:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the ten heard it,.... The request made by the sons of Zebedee or their mother for them: they began to be much displeased with James and John; Matthew says "they were moved with indignation
Read John Gill on Mark 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when the ten heard it, they began to be much displeased with James and John.
Read Robert Jamieson on Mark 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35-45) And James and John.—See Notes on Matthew 20:20-28. In St. Matthew, their mother is represented as coming with them, and uttering her prayer for them.
Read Charles John Ellicott on Mark 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 41. When the ten heard it] See Matthew 20:24-28.
Read AdamClarke on Mark 10 →CambridgeThe Cambridge Bible for Schools and Colleges41. began to be much displeased] “hadden endignacioun,” Wyclif. The sons of Zebedee had been in a better social position than most of their brethren, and this attempt to secure a pre-eminence of honour kindled a storm of jealousy.
Read Cambridge on Mark 10 →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
When the ten heard about this, they became indignant with James and John.
When the ten heard it, they began to be indignant toward James and John.
When the ten heard about this, they became indignant with James and John.
Now when the other ten heard this, they became angry with James and John.
Tyndale line
And when the ten heard it, they began to be much displeased with James and John.
And when the ten heard it, they began to be moved with indignation concerning James and John.
And when the ten heard it, they began to be moved with indignation concerning James and John.
And when the ten heard it , they began to be much displeased with James and John.
And when the ten heard that, they began to disdaine at Iames and Iohn.
Strictly literal
And the ten having heard [of it], began to be indignant about James and John.
And the ten having heard, began to be much displeased at James and John,
And the ten having heard, began to be much displeased at James and John,
When the other ten disciples heard about this, they began to be very angry with James and John.
From the Latin
And the ten hearing it, began to be much displeased at James and John.
Simplified
When the other ten disciples heard about this, they started getting upset with James and John.
And hearing this, the ten became very angry with James and John.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et audientes decem, cperunt indignari de Jacobo et Joanne.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܫܡܥܘ ܥܣܪܐ ܫܪܝܘ ܪܛܢܝܢ ܥܠ ܝܥܩܘܒ ܘܝܘܚܢܢ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
The standard critical text of the New Testament.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
The previous edition, still widely cited.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
The Society of Biblical Literature edition, freely licensed.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
The edition that turned scholarship toward the earliest manuscripts.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
An independent critical text built from the oldest witnesses then known.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
A recent critical edition following documentary evidence closely.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
The reading of the majority of surviving manuscripts.
Καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάννου.¶
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 Mark 10:41
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
435 occurrences in the New Testament, rendered 90 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 428 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 515 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.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
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
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 δέκα (i.e., *deka*) means 'ten.' It is an indeclinable number used in various contexts, including references to time, such as 'ten days' in Revelation 2:10. The entries note its use in classical literature and its connections to other numbers, but there is no significant disagreement among lexicons regarding its meaning.
δέκα, οἱ, αἱ. τά, [fr. Hom. down], ten: Mt. xx. 24, ete. θλίψις ἡμερῶν δέκα, i.e. to last a short time: Rey. ii. 10; ef. Dan. i. 12, 14; Num. xi. 19; Ter. heaut. 5, 1, 36 decem dierum vix mi est familia. Sexa-Svo, rare in the earlier writ., frequent in the later (see Passow 8. v. δέκα [esp. Soph. Lex. 5. v.; ef. W. 23 (22); Bp. Lghtft. on Gal. i. 18]), and in Sept.; i. q. δώδεκα, twelve: Acts xix. 7 and xxiv. 11, in both places LT Tr WH δώδεκα : [Rev. xxi. 16 Tdf. edd. 2, τ." [Sexa-<£, sixteen: Rev. xiii. 18 Lmrg. (Sept., al.) *] [δεκα-οκτώ for δέκα καὶ ὀκτώ, eighteen: Tdf. in Lk. xiii. 4, 11, but WH om. L Tr br. καί ; ef. s. v. καί, I. 1 b.*]
δέκα. The indeterminate use of δέκα to denote simply a period of time, which is found in Biblical Greek (Gen 2455, Numb , δεκαοκτω 1113, Dan 14, Rey 210), may be illustrated from P Petr IIT. 36 verso? where a prisoner complains that he has been harshly treated in prison—Awpa@t παραπολλύμενος μῆνές εἰσιν δέκα, *‘ p-rishing from hunger for the last ten months” ; and from a more literary source in the J/imes of Herodas I. 24 —Bék’ εἰσὶ μῆνες, during which a husband, who has gone on a journey to Egypt, does not write to his wife. See further Lumbroso in Archiv iv. p. 319 f., where some parallels are quoted from literary Kowy. Of course there is no proof that the above is not to be taken literally.
δέκα (deka) — ten.
δέκᾰ, οἱ, αἱ, τά,
indeclinable, ten, [Refs 8th c.BC+]the Ten, [Refs 5th c.BC+]; also οἱ δ. the Attic dialect Orators, [Refs 2nd c.AD+]; τὰ δέκα [ἔτη] ἀφ᾽ ἥβης those who are ten years past [Refs 5th c.BC+]; δ. ἄνδρες, = Latin decemviri, [Refs 2nd c.AD+] δεκᾰ-είς, [NT+4th c.BC+]; Thess. δεκαπέμπε [Refs 1st c.BC+]
δέκα
deka
a primary number; ten:--(eight-)een, ten.
δέκα
Indec.num.
ten
δέκα Some connect it with δάκτυλος, from the number of the fingers. ten, Lat. decem, Hom., etc.: —οἱ δέκα the Ten, Oratt.: οἱ δέκα [ἔτη] ἀφ᾽ ἥβης those who are ten years past 20 (the age of military service), Xen.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
27 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 27 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 149 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.
Ὁ μὲν οὖν Σόλων ἑβδομάσι δέκα ταῖς εἰρημέναις καταριθμεῖ τὸν ἀνθρώπινον βίον.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
λέγει δὲ οὕτως καὶ ὁ προφήτης: Βασιλεῖαι δέκα ἐπὶ τῆς γῆς βασιλεύσουσιν, καὶ ἐξαναστήσεται ὄπισθεν μικρὸς βασιλεύς, ὃς ταπεινώσει τρεῖς ὑφ̓ ἓν τῶν βασιλέων.
Σχώτου 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
ὧν αἱ γειτνίαι πρόκεινται. ἐπρίαντο Ἑτπεσοῦχος Νεχθανούφιος καὶ οἱ τούτου ἀδελφοὶ πρὸς χαλκοῦ ταλάντων δέκα . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεῦς ὁ ἀποδόμενος, ὃν
Λιβύης τοῦ Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου
The Greek word ἄρχω (*archō*) primarily means 'to begin' or 'to rule.' It can denote the act of starting something, often with a genitive case, or the authority to lead or govern. In the New Testament, it appears in contexts related to leadership (e.g., Mark 10:42) and beginning actions (e.g., Matthew 4:17). The lexicons do not show significant disagreement on its meanings.
ἄρχω,
[in LXX for חלל, משׁל, etc.;]
to begin.
ἄρχω ; [fr. Hom. down]; to be first. 1. to be the first to do (anything), to begin, —a sense not found in the Grk. Bible. 2. to be chief, leader, ruler: twos [B. 169 (147) ], Mk. x. 42; Ro. xv. 12 (fr. Is. xi. 10). See ἄρχων. Mid., pres. ἄρχομαι ; fut. ἄρξομαι (once [twice], Lk. xiii. 26 [but not Tr mrg. WH mrg.; xxiii. 30]); 1 aor. ἠρξάμην; to begin, make a beginning: ἀπό twos, Acts x. 37 [B. 79 (69); ef. Matth. § 558]; 1 Pet. iv. 17; by brachylogy ἀρξάμενος ἀπό τινος ἕως τινός for, having begun from some person or thing (and continued or continuing) to some person or thing: Mt. xx.8; Jn. viii. 9 [i.e. Rec.]; Acts i. 22; ef. W. § 66, 1 c.; [B. 374 (320)]; ἀρξάμενον is used impers. and absol. a beginning being made, Lk. xxiv. 27 (so in Hadt. 3, 91; cf. W. 624 (580) ; [B. 374 sq. (321)]); carelessly, ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων προφητῶν διηρμήνευεν for, beginning from Moses he…
Read the full entry →ἄρχω (archō) — be first.
ἄρχω,
Epic dialect infinitive ἀρχέμεναι[Refs 8th c.BC+]imperfect ἦρχον[Refs]; Doric dialect ἆρχον[Refs 5th c.BC+]: future ἄρξω[Refs 8th c.BC+]aorist ἦρξα, Epic dialect ἄρξα[Refs 8th c.BC+]: perfect ἦρχα[Refs 1st c.AD+]:—middle, [Refs 8th c.BC+]; non-thematic participle ἄρχμενος[Refs 3rd c.BC+]: imperfect, [Refs 8th c.BC+]future ἄρξομαι (in middle sense, see below) [Refs 8th c.BC+]; Doric dialect ἀρξεῦμαι[Refs 3rd c.BC+]: aorist ἠρξάμην[Refs 8th c.BC+] —passive, perfect ἦργμαι only in middle sense, see below [Refs]: aorist ἤρχθην, ἀρχθῆναι[Refs 5th c.BC+]:—to be first,
I. in Time, begin, make a beginning, active and middle (in [Refs 8th c.BC+]to be the aggressor, [Refs 5th c.BC+]; π. ἄρχεσθαι to begin one's operations, [Refs 5th c.BC+]; ἄρχειν…
ἄρχω
archo
a primary verb; to be first (in political rank or power):--reign
(rule) over.
ἄρχω
v.
I reign, rule
ἄρχω archō 86x
(1) pr. (act.) to be first; to rule, Mk. 10:42; Rom. 15:12 (2) mid. to begin, Mt. 4:17; to take commencement, Lk. 24:27; 1 Pet. 4:17
ἄρχω pf. pass. ἦργμαι only in mid. sense in pass. sense:— to be first,
of Time, to begin, make a beginning, both in Act. and Mid.:
c. gen. to make a beginning of, πολέμοιο, μάχης, etc., Hom.; so Hdt. and attic:—Mid. also in a religious sense, like ἀπάρχεσθαι, ἀρχόμενος μελέων beginning the sacrifice with the limbs, Od.; ἄρχειν σπονδῶν Thuc.
c. gen. also to begin from or with, ἐν σοὶ μὲν λήξω σέο δ᾽ ἄρξομαι Il.; so, ἄρχεσθαι ἔκ τινος Od.; ἀρξάμενοι ἀπὸ παιδίων even from boyhood, Hdt.
c. gen. rei et dat. pers., ἄρχ. θεοῖς δαιτός to make preparations for a banquet to the gods, Il.; τοῖσι δὲ μύθων ἦρχε id. Il., etc.
Verb-AMI-3P — Verb · aorist · middle · indicative · third person · pluralaorist middle indicative — a completed action, viewed as a whole.
V-AMI-3P Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Indicative Person: third Number: Plural
86 occurrences in the New Testament, rendered 18 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 74 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.
δίκαιον γὰρ τὸ μὲν κρεῖττον ἄρχειν ἀεὶ καὶ πανταχοῦ, τὸ δὲ χεῖρον ἄρχεσθαι·
καὶ Μωυσῆς, ἄρχειν γὰρ μάχης οὐ συνεβούλευσεν ὁ θεὸς χρωμένῳ, τὴν δύναμιν ὑπανῆγε διὰ τῆς ἐρήμου ἐκπεριιών.
τίς οὖν ὁ δυνάμενος νῦν ἄρχειν θηρίων ἤ ἰχθύων ἤ πετεινῶν τοῦ οὐρανοῦ;
ον καίτοι τῶν τοιούτων κεκωλυμένων δημοσίοις πράγμασι προσιέναι. ἴσθι γε καὶ κωμοστρατηγεῖν, τουτέστιν ἄρχειν, καὶ κωμῶν κακοήθους ἐᾶν τοὺς ἐλευθέρους τύπτειν καὶ παίειν καὶ μαστιγοῦν. τῶν οὖν τοιούτων
τινες ἑκούσιοι ὑπεσχήμενοι, μετʼ ἐκείνους γυμνασιαρχεῖν, ἐὰν δὲ μὴ ὦσι, μετὰ τὸν νῦν γυμνασίαρχον ἀρχεῖν ?. ἄλλο ἐπὶ τοὺς θανόντας· Ἀρτεμιδώρου προσαχθέντος Σαραπίων νεώτερος ῥήτωρ εἶπεν· ὁ ἡμέτερος πατὴρ
πρὸς μόνον … … υρης τω … … … ους τρια … … ω Αρχω … … ὄρος, λιβὸς … … υ Σαραπ … … υ παρα
The Greek word ἀγανακτέω (i.e., *aganakteo*) is built from ἄγαν (much) and ἄχομαι (to grieve). It covers a range of meanings related to feeling indignant, angry, or vexed. The New Testament uses it in contexts of indignation, notably in Matthew and Mark. There is a slight variation in the emphasis on its meanings across different lexicons, with some highlighting physical irritation alongside emotional states.
ἀγανακτέω, -ὦ ; 1 aor. ἠγανάκτησα; (as πλεονεκτέω COMES fr. πλοενέκτης, and this fr. πλέον and ἔχω, so through a conjectural ἀγανάκτης fr. ἄγαν and ἄχομαι to feel pain, grieve, [al. al.]); to be indignant, moved with indignation: Mt. xxi.15; xxvi.8; Mk. x. 14; xiv.43 περί τινος [ef. W. § 33 4.1, Mt. xx. 24; Mk. x. 413 foll. by dre, Lk. xiii. 14. (From Hdt. down.)
ἀγανακτέω. P Lond 445 (B.c. 161) (=I. p. 34) ἀγανακτοῦντα ἐφ᾽ οἷς διετελοῦντο ἐν τοιούτωι ἱερῶι. P Oxy VIII. 11198 (Δ... 254) ἥτις ἀγανακτήσασα ἐπέστειλεν KTA. Sy// 803% (iii/B.c.) πρᾶτον ἀγανακτῶν tale mpdfge . . . In 75. 356% (uc. 6) τὴν κοινὴν ἁπάντων ὑμῶν dodadelav ἀναι]ρούντων ἀγανακτοῦντες, it takes ἃ gen., which might however be a gen. abs. : the inscription, a rescript of Augustus, is in the high style. P Magd 24° (iii/B.c.) ἀγανακτήσαντος δέ μου καὶ P Théad 151° (iii/A.pD.), in an advocate’s pleading. A curious use of the passive occurs in the late P Lond IV. 1367%(A.p. 710) μέλλεις ἀγανακτηθῆναι, **you will incur our anger.” The word is also found in the apocryphal Gospel of Peter 4 (ed. Swete), where on one of the malefactors upbraiding the Jews for their treatment of Jesus on the Cross, we read ἀγανακτήσαντες ἐπ᾽ αὐτῷ ἐκέλευcay ἵνα μὴ σκελοκοπηθῇ, ὅπως βασανιζόμενος…
Read the full entry →ἀγανακτέω (aganakteō) — be indignant.
ἀγᾰνακτ-έω,
properly in physical sense, feel a violent irritation, of the effects of cold on the body, [Refs 5th c.BC+]; of wine, ferment, [Refs 1st c.AD+]; so metaphorically, ζεῖ τε καὶ ἀ., of the soul, [Refs 5th c.BC+]
II. metaphorically, to be displeased, vexed, μηδ᾽ ἀγανάκτει[Refs 5th c.BC+]; especially show outward signs of grief, κλάων καὶ ἀ. [Refs 5th c.BC+]; ἀ. ἐνθυμούμενος.. [Refs 5th c.BC+]; ἀ. εἰ.., ἐάν.. [Refs 5th c.BC+]
II.2. with dative of things, to be vexed at a thing, θανάτῳ[Refs 5th c.BC+]; ἀ. ταῦτα, ὅτι.. [Refs 5th c.BC+]
II.3. to be vexed at or with a person, τινί[Refs 5th c.BC+]:—with participle, to be angry at, ἀ. ἀποθνῄσκοντας[Refs 5th c.BC+]
ἀγανακτέω
aganakteo
from agan (much) and achthos (grief; akin to the base of 43); to be
greatly afflicted, i.e. (figuratively) indignant:--be much (sore)
displeased, have (be moved with, with) indignation.
see GREEK for 43
ἀγανακτέω
v.
I am angry, am incensed
ἀγανακτέω ἄγαν to feel irritation: metaph. to be vexed, annoyed, angry, discontented, Ar., Plat.; c. dat. rei, to be vexed at a thing, id. Plat.; ἐπί τινι Isocr., ὑπέρ τινος, διά τι Plat.
to be vexed at or with a person, τινί Xen.; πρός τινα Plut.; κατά τινος Luc.: c. acc. pers., ἀγ. τινὰς ἀποθνήσκοντας to be angry at their dying, Plat.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
7 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 7 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
πῶς οὖν εἰκός ἐστι τοὺς αὐτοὺς ἐπὶ μὲν τοῖς ἰδίᾳ τινὰς αἰκισαμένοις ἀγανακτεῖν καὶ δίκας κατ’ αὐτῶν ἀπαραιτήτους ὡρικέναι, ἐπὶ δὲ τοῖς δημοσίᾳ καὶ ἐν πανηγύρεσι καὶ θεάτροις στεφάνους καὶ κηρύγματα καὶ ἄλλα τινὰ νομοθετῆσαι;
ἀγανακτεῖν δʼ οὐδὲν προσῆκε τοῖς παροῦσιν·
ἀναλάβωμεν παιδείαν, ἐφ̓ ᾗ οὐδεὶς ὀφείλει ἀγανακτεῖν, ἀγαπητοί.
θεῷ μεγάλῳ, καὶ Ἄμμωνι, θεοῖς μεγίστοις· ἀξιοῖ Σώτας, εἰ οὐ μέλλει ὁ νομάρχης ἐμαυτοῦ ἀγανακτεῖν εἰ ἐξετάζει τὰ κατ’ ἐμὲ, ὅτι τὰ πιττάκια Οὐαλερίου ἐγὼ γράφω, τοῦτό μοι δός.
τῷ μοναστηρίῳ ἐκείνῳ εἷς ξέστης ἐλαίου, καὶ ἓν κνίδιον οἴνου, καὶ δέκα ἀρτάβας σίτου ἠγανάκτησεν πάνυ κατὰ τοῦ αὐτοῦ Ἰερημίου, καὶ οὐ συνεχώρησεν αὐτὸν ἀνελθεῖν μεθʼ ἡμῶν ἕως τῆς
ὡς Εὐδόξιος ὁ λαμπρότατος ἔπεμψεν ἐπηρεάζων τοῖς πράγμασιν τῶν ἀπὸ Πετο· καὶ ἐπὶ τούτῳ ἠγανάκτησεν κατὰ τῆς σῆς θαυμασιότης, θαυμασιότητος ὡς ἰσχυούσης πλέον ἐκείνου ἐν τοῖς τόποις, καὶ ἀνασχομένης
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
336 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 333 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 297 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.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
The Greek word Ἰάκωβος (transliterated as Iakobos) means 'James' and refers to several figures in the New Testament, including the apostles James the son of Zebedee and James the son of Alphaeus, as well as James the brother of Jesus. The entries indicate he is sometimes called 'James the less' and highlight his role as a leader in the early church. There is some debate among lexicographers regarding the identification of these individuals.
᾿Ιάκωβος, -ov, 6, (see the preceding word [and cf. B. 6, 18 (16) ]), James; 1. son of Zebedee, an apostle, and brother of the apostle John, (commonly called James the greater or elder). He was slain with the sword by the command of king Herod Agrippa I. (c. a. p. 44): Mt. iv. 21; x. 2 (8); xvii. 1; Mk. i. 19, 29; iii. 17; v. 37; ix. 2; Χ. 85, 41; xiii. 3; xiv. 88; ΓΚ. ν. 10; vi.14; viii. 51; 28,54; Actsi.13; xii. 2. 2. James (commonly called the less), an apostle, son of Alpheus: Mt. x. 3; Mk. iii. 18; Lk. vi. 15; Actsi.13; apparently identical ἡ with ᾿Ιάκωβος ὁ μικρός James the little [A. V. the less], the son of Mary, Mk. xv. 40 (Mt. xxvii. 56); xvi. 1, wife of Cleophas [i. 6. Clopas q. v.] or Alpheus, Jn. xix. 25; see in ᾿Αλφαῖος, and in Μαρία, 3. 3. James, the brother ' of our Lord (see ἀδελφός, 1): Mt. xiii.55; Mk. vi. 3; Gal. i. 19 (where εἰ μή is employed ace. to a usage…
Read the full entry →᾿Ιάκωβος. This Graecized form of the Hebr. Ἰακώβ (see szfva) with the spelling ᾿Ιάκουβος is found in P Oxy II. 2765 (A.D. 77), where we hear of a Jew, son of Jacob (JakovBov), as steersman on a cargo-boat: cf. BGU III. 7154-1 (a.p. 101-2) Σαμβαθ(ίων) ᾿Ιακούβου, and τ Esdr 9% A.
Ἰάκωβος
Iakobos
the same as 2384 Graecized; Jacobus, the name of three
Israelites:--James.
see GREEK for 2384
Ἰάκωβος, ου, ὁ
n.m.
James
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
jamz (Iacobos): English form of Jacob, and the name of 3 New Testament men of note:
(1) The Son of Zebedee, one of the Twelve Apostles (ho tou Zebedaiou):
A) The Son of Zebedee:
I. In the New Testament.
1. Family Relations, etc.:
To the Synoptists alone are we indebted for any account of this James. He was the son of Zebedee and the brother of John (Mt 4:21; Mr 1:19; Lu 5:10). As the Synoptists generally place the name of James before that of John, and allude to the latter as "the brother of James," it is inferred that James was the elder of the two brothers. His mother's name was probably Salome, the sister of the mother of Jesus (compare Mt 27:56;
James
(1.) The son of Zebedee and Salome; an elder brother of John the apostle. He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matt. 20:20; 27:56). With John and Peter he was present at the transfiguration (Matt. 17:1; Mark 9:2), at the raising of Jairus’s daughter (Mark 5:37-43), and in the garden with our Lord (14:33). Because, probably, of their boldness and energy, he and John were called Boanerges, i.e., “sons of thunder.” He was the first martyr among the apostles, having been beheaded by King Herod Agrippa (Acts 12:1, 2), A.D. 44. (Comp.
(the Greek form of Jacob, supplanter). James the son of Zebedee, one of the twelve apostles. He was elder brother of the evangelist John. His mother’s name was Salome. We first hear of him in A.D. 27, (Mark 1:20) when at the call of the Master he left all, and became, one and forever, his disciple, in the spring of 28. (Matthew 10:2; Mark 3:14; Luke 6:13; Acts 1:13) It would seem to have been at the time of the appointment of the twelve apostles that the name of Boanerges was given to the sons of Zebedee. The "sons of thunder" had a burning and impetuous spirit, which twice exhibits itself. (
Surnamed the greater, or the elder, to distinguish him from James the younger, was one of the twelve apostles, brother of John the evangelist, and son of Zebedee and Salome, Mt 4:21 27:56. Compare Mr 15:40. James was of Bethsaida in Galilee, and left his earthly occupation to follow Christ, Mr 1:29,20. His mother Salome was one of those women who occasionally attended our Savior in his journeys, and one day desired that her two sons might be seated at his right and left hand in the kingdom, Mt 20:20-23.
James and John were originally fishermen, with Zebedee their father, Mr 1:19. They were witnesses of our Lord’s…
42 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 42 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
περὶ τῆς Ἰσάκου παίδων Ἡσαῦ καὶ Ἰακώβου γενέσεως καὶ διατροφῆς.
Τρ Ἰακούβου ἡ αὐτὴ α χοίνικες … ἄλλου Ἰακώβου σιγκ 𐅸 η ἑτέρου ἡ αὐτὴ δ χοίνικες θ Σαμβα ἡ αὐτὴ α Ἰωνᾶτος
ἀδελφῷ Μυρίνῳ Ἡρακλῆς. ὡς ἐτύπωσα Ἄμμωνα μετὰ τῶν τέκνων αὐτοῦ ἐργάζεσθαι εἰς τὴν μερίδα Ἰακώβου, οὕτω ἔασον αὐτοὺς καὶ ἔασον αὐτοὺς ἐργοδιώκτας ἐργασθῆναι εἰς τὰ χωρία ὥστε αὐτὰ περιελθεῖν
βιάρχῳ ἀριθμοῦ τῶν γενναιοτάτων καὶ καθωσιωμένων Μαύρων τῶν ἐπὶ τῆς Ἑρμουπολιτῶν καθιδρυμένων, παρὰ Σαμουὴλ Ἰακώβου μητρὸς … Ἰουδαίου τῇ θρησκείᾳ ἀπὸ τῆς αὐτῆς Ἑρμουπολιτῶν. βούλομαι ἑκουσίως καὶ αὐθαιρέτως μισθώσασθαι
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 Ἰωάννης (transliterated as Ioannes) is a proper noun meaning "John." It is derived from the Hebrew name יוֹחָנָן (Yochanan) and refers to several biblical figures, including John the Baptist, John the Apostle, John the father of Peter, and John Mark. The New Testament frequently uses this name, appearing in various forms across different verses.
Ἰωάνης (Rec. -ννης, q.v.; cf. Dalman, Gr., 142; Tdf., Pr., 79; WH, App., 159; Bl., § 3, 10; 10, 2), -ου, dat., -ῃ (but in Mt 11:4, Lk 7:18, 22, Re 1:1, -ει), acc., -ην, ὁ (Heb. יוֹחָנָן, LXX: Ἰωανάν, II Ch 23:1, al.; -ννάν, Je 47 (40):8, al., Aq.), Hellenized form of Ἰωανάν,
Ἰωάννης (Iōannēs) — John.
Ἰωάνης (Rec. ννης, which see; cf. Dalman, Gr., 142; Tdf., Pr., 79; WH, App., 159; Bl., §3, 10; 10, 2), -ου, dative, -ῃ (but in Mat.11:4. Luk.7:18, 22 Rev.1:1, ει), accusative, -ην, ὁ (Heb. יוֹחָנָן, LXX: Ἰωανάν, 2Ch.23:1, al.; -ννάν, Je 47 (40):8, al., Aq.), Hellenized form of Ἰωανάν,
John ( I Est.8:38(41)*), viz.,
1. John the Baptist: Mat.3:1, al.
Ἰωάννης
Ioannes
of Hebrew origin (3110); Joannes (i.e. Jochanan), the name of four
Israelites:--John.
see HEBREW for 03110
Ἰωάννης, ου, ὁ
n.m.
John
Ἰωάννης Iōannēs 135x
also spelled Ἰωάνης, Joannes, John, pr. name (1) John the Baptist, Mt. 3:1, et al. (2) John, son of Zebedee, the apostle, Mt. 4:21, et al. (3) John, surnamed Mark, Acts 12:12, et al. (4) John, the high-priest, Acts 4:6
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
John
(1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown.
(2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).
(3.) THE APOSTLE, brother of James the “Greater” (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp.…
the same name as Johanan, a contraction of Jehoanan, Jehovah’s gift . One of the high priest’s family, who, with Annas and Caiaphas, sat in judgment upon the apostles Peter and John. (Acts 6:6) The Hebrew name of the evangelist Mark. (Acts 12:12,25; 13:5,13; 15:37)
1. THE BAPTIST, the forerunner of our Lord Jesus Christ, was the son of Zacharias and Elisabeth, and was born about six months before Christ, as Reland and Robinson suppose at Juttah, Jos 21:16 Lu 1:29, a town some five miles south of Hebron, but according to tradition at a place about four miles west of Jerusalem. Several Old Testament predictions found their fulfillment in him. See Isa 40:3 Mt 3:3 Mal 3:1 4:5 Mt 11:14. His birth, name, and office were also foretold by the angel Gabriel to his father Zacharias while ministering at the temple altar. Several other…
the grace or mercy of the Lord
136 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 134 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.
οἱ δὲ τὰς μὲν ἐνεπίμπρασαν τὰς δὲ διήρπασαν πορευθέντες, τήν τε Ἰωάνου λεγομένην καὶ Δάνα καὶ Ἀβελάνην καὶ ἄλλας πολλάς.
FrA αλλα … Ἰωάνης … πο επι … … τοῦ ε … … ἕπτα καί … ιου ν
τοῦ λόγου περὶ τοῦ προτέρου ιθ ἔτους καὶ ιη ἔτους καὶ ια ἔτους. Αὐρήλιος Ἰωάννης ἔγραψα τὰ ὅλα. ἔτους κα καὶ ιγ Ἁθὺρ ιζ.
μου ἀρουρῶν περὶ κώμην Καρανίδα πυροῦ ἀρτάβας τέσσαρας ἥμισυ, γίνονται ἀρτάβαι δ 𐅵. Αὐρήλιος Ἰωάννης ἔγραψα τὰ ὅλα. ἔτους ιε καὶ γ Ἁθὺρ κα.