Mark 12:41 — Word Study
N1904Καὶ καθίσας ὁ Ἰησοῦς κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
BSAAndkai having sat downkathizō▸ [the Greek name for Joshua, meaning God is salvation, to seat or to set, as in a posture of teaching] <the>ho JesusIēsous oppositekatenanti [directly before, face to face with] theho treasurygazophulakion [a place where money is kept, like a temple treasury] He was watchingtheōreō▸ [to see or experience, discerning the actions of] howpōs theho crowdochlos [a large group of people, like a multitude] castballō▸ [to throw with force, as in tossing coins] moneychalkos [copper, bronze, or a coin made of it, referring to wealth or riches] intoeis [toward or into, indicating direction or purpose] theho treasury.gazophulakion andkai manypolus [a large amount or a great number] richplousios [having wealth or material possessions, being affluent, individuals or persons, with inherent value] were casting [in]ballō▸ [to throw with force, as in tossing coins, toward or into, indicating direction or purpose] much;polus [much or many, an abundance, quantities or portions, referring to the extent of their giving]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| καθίσας | having sat down | Verb, aorist, active |
| ὁ | <the> | Article, nominative, singular |
| Ἰησοῦς | Jesus | Noun, nominative, singular |
| κατέναντι | opposite | Preposition |
| τοῦ | the | Article, genitive, singular |
| γαζοφυλακίου | treasury | Noun, genitive, singular |
| ἐθεώρει | He was watching | Verb, imperfect, active |
| πῶς | how | Adverb |
| ὁ | the | Article, nominative, singular |
| ὄχλος | crowd | Noun, nominative, singular |
| βάλλει | cast | Verb, present, active |
| χαλκὸν | money | Noun, accusative, singular |
| εἰς | into | Preposition |
| τὸ | the | Article, accusative, singular |
| γαζοφυλάκιον. | treasury. | Noun, accusative, singular |
| καὶ | and | Conjunction |
| πολλοὶ | many | Adjective, nominative, plural |
| πλούσιοι | rich | Adjective, nominative, plural |
| ἔβαλλον | were casting [in] | Verb, imperfect, active |
| πολλά· | much; | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As Jesus was sitting opposite the treasury, He watched the crowd putting money into it. And many rich people put in large amounts. |
| KJV | ¶ And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. |
| ASV | And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. |
| YLT | And Jesus having sat down over-against the treasury, was beholding how the multitude do put brass into the treasury, and many rich were putting in much, |
| WEB | Jesus sat down opposite the treasury and saw how the multitude cast money into the treasury. Many who were rich cast in much. |
| BBE | And he took a seat by the place where the money was kept, and saw how the people put money into the boxes: and a number who had wealth put in much. |
Where they part company is καθίσας and ἐθεώρει — see How Translations Differ.
The sentence is structured around Jesus' observation, with two main clauses and several subordinate phrases detailing the actions taking place.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectκαθίζω
verbκαθίζω
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 12:41
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 — Observations at the Temple Treasurygenerated
Mark 12:41 describes Jesus sitting across from the temple treasury, watching the people as they give their offerings. This moment highlights the contrast between the large contributions of the rich and the humble offering of a poor widow, which follows in the next verse. Jesus uses this observation to teach His disciples about true generosity and value in giving, as seen in the context of the preceding verses that critique the religious leaders' behavior.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 27:6 | The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.” |
| 2 | Luke 21:2–4 | and He saw a poor widow put in two small copper coins. |
| 3 | John 8:20 | He spoke these words while teaching in the temple courts, near the treasury. Yet no one seized Him, because His hour had not yet come. |
| 4 | 2 Kings 12:9 | Then Jehoiada the priest took a chest, bored a hole in its lid, and set it beside the altar on the right side as one enters the house of the LORD. There the priests who guarded the threshold put all the money brought into the house of the LORD. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — γαζοφυλακίου, gazophulakiongenerated
The term γαζοφυλάκιον (*gazophulakion*) refers specifically to a treasury, a place designated for the collection and storage of money, particularly in a temple setting. It combines the words for 'treasure' and 'guard', indicating its purpose as a protected location for valuables.
In this verse, it signifies the temple treasury where offerings were made, emphasizing the importance of the act of giving in the context of worship and community support.
How Translations Differ — measured against the Berean Standard Biblegenerated
The primary translation examined here is the Berean Standard Bible, which uses the phrase the treasury. Other translations like the KJV and ASV also refer to it as the treasury, maintaining consistency across these versions.
Where the translations differ is in the rendering of specific Greek terms. For example, καθίσας is rendered as sat down in the KJV and as having sat down in the YLT, while ἐθεώρει is translated as he was watching in the ULB and beholding in the YLT.
Sentence Structuregenerated
The main clause is centered around the verb ἐθεώρει, he was watching, which governs the action of observing the crowd. This clause is supported by an infinitive phrase describing what the crowd is doing, as well as a participial phrase that elaborates on the actions of the wealthy.
The structure reveals a clear focus on Jesus' observation, with the crowd's actions as the subject of His attention, emphasizing the significance of their contributions.
Septuagint Backgroundgenerated
The term γαζοφυλάκιον does not have a direct equivalent in the Septuagint but relates to the Hebrew word for treasury, which appears in contexts concerning offerings and contributions in the temple. This connection underscores the continuity of the concept of a treasury from the Old Testament to the New Testament.
The absence of a direct translation in the Septuagint suggests that the specific term for treasury may have developed in the context of the Second Temple period, reflecting the evolving practices of worship and giving.
In plain words — the whole versegenerated
Mark 12:41 describes how Jesus sat across from the temple treasury, observing how people were putting money into it. He noticed that many rich people were contributing large amounts, highlighting the disparity between their gifts and the smaller offerings of the poor.
Frequently Asked Questionsgenerated
Jesus' observation indicates His awareness of the value of giving and the heart behind the contributions, teaching a lesson about true generosity.
The treasury is significant as it represents the place where people express their devotion and support for the temple and its activities through their offerings.
The actions of the rich serve as a contrast to the poor widow's offering, teaching that the value of a gift is not determined by its size but by the heart and sacrifice behind it.
This passage illustrates Jesus' focus on the inner attitudes of individuals rather than merely their outward actions, emphasizing the importance of sincerity in giving.
Reflection Questionsgenerated
- What does this passage teach about the nature of true generosity?
- How can I apply the lesson of the widow's offering in my own life?
- In what ways do I evaluate the value of my contributions to my community?
- How can I cultivate a heart of generosity that reflects the teachings of Jesus?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this passage, drawing lessons about giving and the nature of wealth from Jesus' observations.
But in a mystical sense, they are rich, who bring forth from the treasure of their heart things new and old, which are the obscure and hidden things of Divine wisdom in both testaments;Early Church Fathers on Mark 12 →
The Lord, who had warned them to avoid the desire of high place and vain glory, now distinguishes by a sure test those who brought in gifts.Early Church Fathers on Mark 12 →
And Jesus sat down opposite the treasury and watched how the crowd put money into the treasury. Because in Greek speech φυλάττειν is said to mean "to guard," and "gaza" in the Persian language means "riches," the treasury is customarily…Early Church Fathers on Mark 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Mark 12:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Jesus sat over against the treasury,.... the Arabic version reads, "at the door of the treasury"; the place where the chests stood, into which money was put for various uses: there were thirteen
Read John Gill on Mark 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. For the exposition, see the notes at Luke 21:1-4.
Read Robert Jamieson on Mark 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 41-44. This is the only piece of history in this chapter which we did not before meet with in Matthew. Luke hath this, . For the understanding of this history, both as to the letter and profitable instruction arising from it, we must know, that in the temple (where our Saviour now was) there was a treasury, or rather treasuries. And famous Dr. Lightfoot said, there were treasure chambers, called Lesacoth, and thirteen treasure chests, called Shopheroth, all called by the general name of Corban or Corbonah. Two of these chests were for the half shekel, which every Israelite was to pay according to the law, ,13. There were eleven more, the inscription upon which showed what money should…
Read Matthew Poole on Mark 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. Ver. 41. And beheld] He still sits and seeth the condition, gift, and mind of every almsgiver; and weighs all, not by the worth of the gift, but by the will of the giver. Lycurgus enjoined the Lacedaemonians to offer small sacrifices. For God, said he, respects more the internal devotion than the external oblation. How the people cast money] χαλκον, brass; the worst was thought good enough for God and his poor. Something men will do, but as little as they can.
Read John Trapp on Mark 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(41) And Jesus sat over against the treasury.—The narrative that follows is found in St. Luke also, but not in St. Matthew. The word used is not the “Corban” of Matthew 27:6, and is, perhaps, more definitely local. The treasure-chamber of the Temple would receive the alms which were dropped into the trumpet-shaped vessels that stood near the entrance for the purpose of receiving them, but they probably contained also the cups and other implements of gold and silver that were used in the Temple ritual. Cast money into.—The word indicates primarily copper or bronze coin, but probably, like the French argent, had acquired a wider range of meaning.
Read Charles John Ellicott on Mark 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 41. Cast money into the treasury] It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty…
Read AdamClarke on Mark 12 →CambridgeThe Cambridge Bible for Schools and Colleges41–44. The Widow’s Mite 41. And Jesus sat] In perfect calm and quiet of spirit after all the fierce opposition of this “day of Questions.” the treasury] This treasury, according to the Rabbis, consisted of thirteen brazen chests, called “trumpets”, because the mouths through which the money was cast into the chest were wide at the top and narrow below. They stood in the outer “Court of the Women.” “Nine chests were for the appointed temple-tribute, and for the sacrifice-tribute, that is, money-gifts instead of the sacrifices; four chests for freewill-offerings, for wood, incense, temple-decoration, and burnt-offerings.” Lightfoot, Hor. Heb. beheld] The imperfect tense in the original…
Read Cambridge on Mark 12 →Albert Barnes1798–1870Barnes' Notes on the BibleSat over against - Opposite to, in full sight of. The treasury - This was in the court of the women. See the notes at Matthew 21:12.
Read Albert Barnes on Mark 12 →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
As Jesus was sitting opposite the treasury, He watched the crowd putting money into it. And many rich people put in large amounts.
Jesus sat down opposite the treasury and saw how the multitude cast money into the treasury. Many who were rich cast in much.
As Jesus was sitting opposite the treasury, He watched the crowd putting money into it. And many rich people put in large amounts.
Then he sat down opposite the offering box, and watched the crowd putting coins into it. Many rich people were throwing in large amounts.
Tyndale line
¶ And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much.
And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much.
And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
And as Iesus sate ouer against the treasurie, he beheld how the people cast money into the treasurie, and many rich men cast in much.
Strictly literal
And Jesus, having sat down opposite the treasury, saw how the crowd was casting money into the treasury; and many rich cast in much.
And Jesus having sat down over-against the treasury, was beholding how the multitude do put brass into the treasury, and many rich were putting in much,
And Jesus having sat down opposite the treasury, was beholding how the multitude puts brass into the treasury, and many rich were putting in much,
Then Jesus sat down across from an offering box in the temple area; he was watching people as they dropped their money into the box. Many rich people put in large amounts of money.
From the Latin
And Jesus sitting over against the treasury, beheld how the people cast money into the treasury, and many that were rich cast in much.
Simplified
Jesus sat down opposite the treasury collection box, watching people tossing in coins. Many of the rich were extravagantly throwing in a lot of money.
And he took a seat by the place where the money was kept, and saw how the people put money into the boxes: and a number who had wealth put in much.
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 sedens Jesus contra gazophylacium, aspiciebat quomodo turba jactaret æs in gazophylacium, et multi divites jactabant multa.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܝܬܒ ܝܫܘܥ ܠܘܩܒܠ ܒܝܬ ܓܙܐ ܚܐܪ ܗܘܐ ܐܝܟܢܐ ܟܢܫܐ ܪܡܝܢ ܥܘܪܦܢܐ ܒܝܬ ܓܙܐ ܘܣܓܝܐܐ ܥܬܝܪܐ ܪܡܝܢ ܗܘܘ ܣܓܝ
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 καθίσας — — κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
The standard critical text of the New Testament.
Καὶ καθίσας — — κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
The previous edition, still widely cited.
Καὶ καθίσας — — κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
The Society of Biblical Literature edition, freely licensed.
Καὶ καθίσας — — κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
The edition that turned scholarship toward the earliest manuscripts.
Καὶ καθίσας — — — τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
An independent critical text built from the oldest witnesses then known.
Καὶ καθίσας — — κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
A recent critical edition following documentary evidence closely.
Καὶ καθίσας ὁ Ἰησοῦς κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
The reading of the majority of surviving manuscripts.
Καὶ καθίσας ὁ Ἰησοῦς κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὁ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| Ἰησοῦς Jesus | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| κατέναντι opposite | NA28, NA27, Tyn, SBL, WH, TR, Byz | Treg |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 12:41
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 καθίζω (kathizō) means to make someone sit down or to sit oneself. It can refer to both the act of seating (transitive) and the state of being seated (intransitive). In the New Testament, it appears in contexts such as appointing judges (1 Corinthians 6:4) and sitting down to teach (Matthew 5:1). The lexicons do not present significant disagreements on its meanings.
καθ-ίζω ; fut. καθίσω ΓΒ. 37 (32)]; 1 aor. ἐκάθισα (impy. 2 sing. κάθισον once, Mk. xii. 36 Tr txt. WH mrg.); pf. κεκάθικα (Mk. xi. 2 [not WH Trmrg.; Heb. xii. 2 LT Tr WH; a late form, see Veitch 5. v.]); 1 aor. mid. subjune. 2 pers. plur. καθίσησθε (Lk. xxii. 30 Ree.) ; fut. mid. καθίσομαι; fr. Hom. down; [cf. B. 60 (52) ]; 1. trans. to make to sit down (xara; q. v- III. 1), to set, ap point; Sept. for DWI: τινὰ ἐπὶ θρόνου [L T Tr WH ros
καθίζω. A good ex. of the trans. use of this verb, as in 1 Cor 64, Eph 1°, Ey. Petr. 3, is afforded by P Oxy XII. 1469’ (A.D. 298) ὃ τῇ ἐπίξει (/. ἐπείξει) τῶν χωμάτων ἐπικείμενος καθείζων ἡμᾶς τοὺ[ς οἸϊκίζοντας τοῖς τόπο[ι]ς ἠνάγκασεν ἀ[ν]αβαλεῖν ναύβια σν, ,‘‘the overseer of labour on dykes set us, the local inhabitants, to work, and made us bank up 250 naubia’’ (Edd.). For the intrans. usage, as probably in Jn 1918 (see P. Corssen ZV7W, 1914, p. 338ff-), with reference to ‘‘judicial”’ sitting, see Sy// 929%8 (ii/B.c.) cited s.v. διακούω, and cf. PSI V. 502%! (B.c. 257-6) καθίσαντες εἰς Td ἱερόν, P Meyer 198 (ii/A.D.) TH ta ἐκάθισα eis πλ[ο]ῖόν [pov, Preisigke 4117° (A.D. 117) τὸ προσκύνημα…
Read the full entry →καθίζω (kathizō) — to seat.
καθίζω,
Ionic dialect κατ-, imperfect κάθιζον [Refs 8th c.BC+]: future καθέσω [Refs 5th c.BC+]; καθίσω (intransitive) [Refs 2nd c.AD+]; Ionic dialect κατίσω (transitive) [Refs 5th c.BC+]; Attic dialect also καθιῶ [Refs 5th c.BC+]; Doric dialect καθιξῶ [Refs 2nd c.BC+]: aorist 1 καθεῖσα [Refs 8th c.BC+]subjunctive καθέσω [Refs 5th c.BC+]; infinitive καθέσαι [Refs 5th c.BC+]; poetry κάθεσσα [Refs 5th c.BC+] codices; this aorist καθεῖσα has Ms. authority in [Refs 8th c.BC+]; also Epic dialect participle καθίσσας [Refs 8th c.BC+]; Doric dialect καθίξας [Refs 3rd c.BC+]subjunctive καθίξῃ[Refs]; late participle καθιζήσας, subjunctive -ζήσῃ, [Refs 2nd c.AD+]: perfect κεκάθῐκα [NT+1st c.BC+]:—middle, imperfect ἐκαθιζόμην [Refs 8th c.BC+]: future καθιζήσομαι [NT+5th c.BC+] -ιοῦμαι [LXX]: aorist 1 καθεσσάμην [Refs 6th c.BC+]; Epic dialect ἐκαθισσάμην…
Read the full entry →καθίζω
kathizo
another (active) form for 2516; to seat down, i.e. set (figuratively,
appoint); intransitively, to sit (down); figuratively, to settle
(hover, dwell):--continue, set, sit (down), tarry.
see GREEK for 2516
καθίζω
v.
I set, make to sit
καθίζω kathizō 46x
(1) trans. to cause to sit, place; καθίζομαι, to be seated, sit, Mt. 19:28; Lk. 22:30; to cause to sit as judges, place, appoint, 1 Cor. 6:4; (2) intrans. to sit, sit down, Mt. 13:48; 26:36; to remain, settle, stay, continue, live, Lk. 24:49
καθίζω ionic κατ- imperf. καθῖζον or κάθιζον attic ἐκάθιζον fut. attic καθιῶ doric καθιξῶ aor1 ἐκάθι^σα epic κάθι^σα attic aor1 καθῖσα ionic κατῖσα epic part. καθίσσας doric καθίξας aor1 καθεῖσα aor1 -θεσσα Mid., imperf. ἐκαθιζόμην fut. καθιζήσομαι later καθίσομαι aor1 ἐκαθισάμην Causal, to make to sit down, seat, Il., Hdt.; καθίσαι τινὰ εἰς θρόνον Xen.
to set or place, Hom.; καθίσαι στρατόν to encamp it, Eur., Thuc.
to set or place for any purpose, post, Od.; καθίσαι φυλάκους, φύλακας to set guards, Hdt., Xen.
to set up, ἀνδριάντα κάθεσσαν Pind.
to make an assembly take their seats, Od.; κ. τὸ δικαστήριον to hold the court, Ar.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
46 occurrences in the New Testament, rendered 24 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 46 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 87 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.
2, 15), τῇ κρίσει τῶν φύσεως πραγμάτων, „καὶ ἐκάθισεν ἐπὶ τοῦ φρέατος", ἐκδεχόμενος τί ὁ θεὸς ἀνομβρήσει πότιμον τῇ διψώσῃ καὶ ποθούσῃ ψυχῇ τὸ ἀγαθόν.
ὅ τε οὖν Ἀβιμέλεχος ἐκάθισεν ἐνεδρεύων καὶ ὁ Γυάλης ἀφυλακτοτέρως διέτριβεν ἐπὶ τοῦ προαστείου καὶ Ζάβουλος σὺν αὐτῷ.
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἐδαπάνησεν. εἰ δὲ ἐμοὶ οὐ πιστεύεις, ὅτι τοῦτο μόνον δαπανᾷ, πέμψον τινὰ τῶν σῶν καθίσαι μίαν ἡμέραν ἵνα πειράσῃς. ἔρρωσο.
πάλλιον, κεφαλωτῶν καὶ δέσμην κράμβης καὶ καβάτιον ταριχίων. ἠρώτηκα Ποτάμωνα … … … ε καθίσῃ … … ποει
μητρὶ χαίρειν. ἐξελθὼν ἀπὸ σοῦ τῇ δεκάτῃ πεζὸς ὕπνωσα εἰς Χῦσιν καὶ τῇ ια ἐκάθισα εἰς πλοῖόν μου καὶ τῇ ιβ ἐγενόμην ἐν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 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 913 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 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
The Greek word κατέναντι (katenanti) is an adverb meaning 'opposite' or 'before.' It is derived from the combination of two roots and is used in the New Testament to describe physical locations, as well as metaphorical positions, such as being in the presence of God. The lexicons note some debate among scholars regarding its exact usage in certain contexts, particularly in Romans 4:17.
† κατέναντι,
adv.,
[in LXX chiefly for נֶגֶד(לְ), לִפְנֵי, etc.;]
over against, opposite, before: ἡ, κ. κώμη, Lk 19:30; as prep., c. gen., Mt 21:2 27:24 (ἀπ-, WH, mg.), Mk 11:2 12:41 (ἀπ-, WH, mg.) 13:3; metaph., before, seq. θεοῦ, Ro 4:17, II Co 2:17 12:19.†
κατ-έναντι, adv.; not found in prof. auth. [W. 102 (97)]; in Sept. mostly for 333, 3229, 25), (see ἔναντι and ἀπέναντι) ; prop. over against, opposite, before : foll. by the gen. [B. 319 (273); ef. W. § 54, 6], Mk. xi. 2; xii. 41 (Tr txt. WH mrg. ἀπέναντι]; xiii. 8, and LT Tr WH in Mt. xxi. 2; L Tr WH txt. also in xxvii. 24; ἡ κατέναντι κώμη, the village opposite, Lk. xix. 30. Metaph., w. gen. of pers., before one i. e. he being judge (see ἐνώπιον [esp. 2e.and 1 ¢.]): τοῦ θεοῦ, Ro. iv. 17 (which, by a kind of attraction somewhat rare, is to be resolved κατέναντι θεοῦ, ᾧ ἐπίστευσε, who is the father of us all ace. to the judgment and appointment of God, whom he believed, — the words καθὼς ... τέθεικα forming a parenthesis; cf. Fritzsche ad loc.; [B. 287 (247); but al. resolve it, κατέναντι τ. θεοῦ κατέν. οὗ ἐπίστ.. cf. Meyer (per contra ed. Weiss) ad loc.; W.164 (155)]); or, he being…
Read the full entry →κατέναντι. The usage of κατέναντι (for form see Proleg. p. 99) c. gen. = “ opposite,” ‘‘ over against,” as in Mk 121, 133 a/., 1 Macc 251, is not so unknown to ‘“‘ profane” Greek, as Grimm-Thayer (s.v.) would lead us to suppose. Thus Rouffiac (Recherches, p. 34) quotes from Priene 3717 (ii/B.c.) with reference to a treaty made—katévavtt τοῦ ὄρευς, and in P Par 501! (B.c, 160) we read of a woman seated on the sand with a child—karévayti αὐτῆς : cf. also P Flor III. 3707 (A.D. 132) k[drav]ra Σαραπιήου. According to Wackernagel Hellenistica, p. 3 ff. (as quoted s.v. ἀπέναντι) the usage is due to Doric influence, and passed into the ἸΚοινή about B.c. 300. The word survives in MGr.
κατέναντι (katenanti) — before.
Included with: κατ-έναντα,
adverb over against, opposite, with genitive, [Refs 5th c.BC+]:—also κατ-έναντι [LXX]; πύλη ἡ κ.[LXX+NT+2nd c.BC+]
κατέναντι
katenanti
from 2596 and 1725; directly opposite:--before, over against.
see GREEK for 2596
see GREEK for 1725
κατέναντι
Adv
opposite, in front of
κατέναντι = κατεναντίον, c. gen., NTest. κατ-εναντίον, αδϝ.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
8 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 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
Counted over the 47 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις, οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων.“ τρίτη ἐστὶν ἀρετὴ σωφροσύνη, ἀντιστατοῦσα τῇ κατευθύνειν δοκούσῃ τὴν ἀνθρωπίνην ἀσθένειαν ἡδονῇ·
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
r μαρτυρεῖ Ποσειδωνίωι Ἑρμίας Ἀπολλωνίου, Πέρσης τῆς ἐπιγονῆς, κατέναντι καθημένων καὶ ἐγκαλούντων ἐπὶ τοῦ ἐν … … δικαστηρίου τῶι νῦν κρινομένωι τῶι λεγομένωι
τὸν αὑτοῦ παῖδα. γυνὴ καθημένη ἐπὶ ψιάθου παιδίον ἔχουσα ἐπὶ τῆς ψιάθου καὶ ἄλλο κατέναντι αὐτῆς ἐπʼ ἄλλην ψίαθον. λέγω αὐτῇ ὅτι ἡ ψίαθός σου φύει λαχάνων καὶ κράμβης.
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-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γαζοφυλάκιον (i.e., *gazophulakion*) means 'treasury' and is derived from the words for 'treasure' and 'guard.' It refers to a place in the temple where offerings were collected, often associated with trumpet-shaped boxes for donations. The New Testament mentions it in contexts related to temple contributions (Mark 12:41, Luke 21:1, John 8:20), indicating its importance in religious practices.
† γαζο-φυλάκιον, -ου, τό
(< γάζα, φυλακή),
[in LXX chiefly for לִשְׁכָּה, נִשְׁכָּה ( IV Ki 23:11, al.), once for גְּנָזִים (Es 3:9); τὸ γ., τὰ γ., of a temple treasury, Ne 10:37, II Mac 3:6, al. ;]
γαζο-φυλάκιον, -ου, τό, (fr. γάζα. q. ν.. and φυλακή ; hence i. 4: θησαυροφυλάκιον, Hesych.), a repository of treasure, esp. of public treasure, a treasury: Esth. iii. 9; 1 Esdr. viii. 18, 44; 1 Mace. iii. 28. In Sept. used for naw and ΓΞ) of apartments constructed in the courts of the temple, in which not only the sacred offerings and things needful for the temple service were kept, but in which also the priests, etc., dwelt: Neh. xiii. 7; x. 37 sqq.; of the sacred treasury, in which not only treasure but also the public records (i Mace. xiv. 49; ef. Grimm ad loc.) were stored, and the property of widows and orphans was deposited (2 Mace. iii. 10; cf. Grimm ad loc.) : 1 Mace. xiv. 49; 2 Mace. iii. 6, 28, 40; iv. 42; v.18. Josephus speaks of both γαζοφυλάκεα (plur.) in the women’s court of Herod’s temple, Ὁ. 1. 5, 5, 2; 6, 5, 2; and τὸ ya¢op., antt. 19, 6,1. Inthe N. T.,in Mk. xii.…
Read the full entry →γαζοφυλάκιον (gazophulakion) — treasury.
γᾱζο-φῠλάκιον [λᾰ], τό,
treasury, [NT+3rd c.BC+]
γαζοφυλάκιον
gazophulakion
from 1047 and 5438; a treasure-house, i.e. a court in the temple for
the collection-boxes:--treasury.
see GREEK for 1047
see GREEK for 5438
γαζοφυλάκιον, ου, τό
n.n.
a treasury
γαζοφυλάκιον from γαζοφύλαξ a treasury, NTest.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
Treasury
(Matt. 27:6; Mark 12:41; John 8:20). It does not appear that there was a separate building so called. The name was given to the thirteen brazen chests, called “trumpets,” from the form of the opening into which the offerings of the temple worshippers were put. These stood in the outer “court of the women.” “Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings” (Lightfoot’s Hor. Heb.).
(Mark 12:41; Luke 21:1) a name given by the rabbins to thirteen chests in the temple, called trumpets from their shape. They stood in the court of the women. It would seem probable that this court was sometimes itself called "the treasury" because it contained these repositories.
5 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 5 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
διὸ καὶ ναζιραίων ξυρᾶσθαι διέταξε μάλα συχνούς, τὴν δὲ χρυσῆν ἅλυσιν τὴν δοθεῖσαν αὐτῷ ὑπὸ Γαΐου ἰσόσταθμον τῇ σιδηρᾷ, ᾗ τὰς ἡγεμονίδας χεῖρας ἐδέθη, τῆς στυγνῆς εἶναι τύχης ὑπόμνημα καὶ τῆς ἐπὶ τὰ κρείττω μαρτυρίαν μεταβολῆς τῶν ἱερῶν ἐντὸς…
θεωρέω (theoreo) means to look at, gaze, or behold, often with a sense of contemplation or experience. It is used in various contexts in the New Testament, such as to perceive or discern something noteworthy. The word can also imply a mental consideration or experience, as seen in references like John 8:51. While the core meaning remains consistent, some sources note a lighter usage in certain contexts.
θεωρέω, -ῶ
(< θεωρός, a spectator, < θεάομαι),
[in LXX chiefly for ראה, חזה;]
(pres. and impf. only, exc. Jo 7:3 (fut.), Mt 28:1, Lk 23:48, Jo 8:51, Re 11:12 (aor.); Bl., §24);
θεωρέω, -@; impf. ἐθεώρουν; [fut. θεωρήσω, Jn. vii. 8. Ὁ Tr WH]; 1 aor. ἐθεώρησα ; (θεωρός a spectator, and this fr. θεάομαι, q. v- [ef. Vanitéek p. 407; L. and S. 8. v.; Allen in the Am. Journ. of Philol. i. p. 131 sq.J); [fr. Aeschyl. and Hat. down]; Sept. for 87 and Chald. nin; 1. to be a spectator, look at, behold, Germ. schauen, (the θεωροί were men who attended the games or the sacrifices as public deputies; οἵ. Grimm on 2 Mace. iv. 19); absol.: Mt. xxvii. 55; Mk. xv. 40; Lk. xxiii. 35; foll. by indir. dise., Mk. xii. 41; xv. 47; used esp. of persons and things looked upon as in some respect noteworthy : τινά, Jn. vi. 40; xvi. 10,16 sq.19; Acts iii. 16; xxv. 24; Rey. xi. 11 sq.; 6 θεωρῶν τὸν υἱὸν θεωρεῖ τὸν πατέρα. the majesty of the Father resplendent in the Son, Jn. xii. 45; τινά with ptep. [B. 301 (258) : Mk. ν. 15]; Lk. x. 18; Jn. vi. 19; [τ 12]; xx. 12, 14; [1 Jn. ii. 17]…
Read the full entry →θεωρέω. A tendency to use θεωρέω more lightly might be deduced from such passages as P Tebt I. 585 (B.c. 111) οὗτος οὖν θεωρήσας pe ds προσεδρεύοντα καθ᾽ ἡμέραν ὡσεὶ δεδίλανται, “seeing me in daily attendance he has as it were turned coward’ (Edd.), though ‘‘ watched” will translate it here ; 26. 61 (4)°9 (B.C. 118-7) ἠξίουν] . . . συνθεωρεῖσθαι, ““ copguir?,” and again 373 θεωρῆσίθαι (/. τεθεωρῆσ[θαι) ἐκ τῆς] γε[γεν]ημένης εἰκασίας μετὰ ταῦτα, ‘it was perceived from the subsequent estimate.” But whether the verb belonged to the Volkssprache (Blass N.T. Grammatik®, p. 59, s.v. ὁρᾶν) or not, it was hardly a synonym of ὁράω : cf. the use of the two verbs in Jn 16% (Abbott /oz. Voc., p. 104 ff.). See P Oxy I. 33 verso t-9 (ii/A.D.) θεωρήσατε ἕνα ἀπ᾽ αἰῶνος ἀπαιυγόμ[ενο]ν, ‘behold one led off to death” (lit. ‘from life”), P Giss I. 91° (ii/a.D.) ὡς δὲ οὐτὲ ἴχνος ἐθεώροζυν, of a woman…
Read the full entry →θεωρέω (theōreō) — to see/experience.
θεωρ-έω:—
passive, future -ηθήσομαι[Refs 2nd c.AD+]: future middle in passivesense,[Refs 2nd c.AD+]: (θεωρός):—to be a θεωρός [Refs 5th c.BC+]; of the states which sent θεωροί, οἱ Ἀθηναῖοι ἐθεώρουν ἐς τὰ Ἴσθμια [Refs 5th c.BC+]
2. to be sent to consult an oracle, [Refs 5th c.BC+]
II. of spectators at games, τὰ Ὀλύμπια [Refs 5th c.BC+]; θ. τινά to see him act, [Refs 5th c.BC+]; to go as a spectator, ἐς τὰ Ἐφέσια [Refs 5th c.BC+]; see entry ὀβολός [Refs]
III. look at, behold, γῆν πολλήν [Refs 5th c.BC+]; inspect, review soldiers, [Refs 5th c.BC+]: absolutely, gaze, gape, ἑστηκὼς θ. [Refs 4th c.BC+]
θεωρέω
theoreo
from a derivative of 2300 (perhaps by addition of 3708); to be a
spectator of, i.e. discern, (literally, figuratively (experience) or
intensively (acknowledge)):--behold, consider, look on, perceive, see.
Compare 3700.
see GREEK for 2300
see GREEK for 3708
see GREEK for 3700
θεωρέω
v.
I behold, look at, experience
θεωρέω θεωρέω, φυτ. -ήσω θεωρός to look at, view, behold, Hdt., Aesch., etc.: to inspect or review soldiers, Xen.
of the mind, to contemplate, consider, observe, Plat., etc.
to view the public games, of spectators, θ. τὰ Ὀλύμπια Hdt., etc.; θ. τινά to see him act, Dem.: —absol. to go as a spectator, ἐς τὰ Ἐφέσια Thuc.
to be a θεωρός or state-ambassador to the oracle or at the games, Ar., Thuc.
in θεωρήσασα τοὐμὸν ὄμμα Soph., the acc. ὄμμα may be taken as in βαίνειν πόδα, having beheld with mine eye.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
58 occurrences in the New Testament, rendered 30 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 57 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 12 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.
ἡ δ’ ἑστιωμένη θεαμάτων ἐπαλλήλων, ἐξ ἑτέρων γὰρ ἦν ἕτερα, πολλὴν ἀπληστίαν εἶχε τοῦ θεωρεῖν·
οὗτοι τὸ Βακχίδου πλῆθος θεωρήσαντες ἔδεισαν καὶ τὴν παρεμβολὴν καταλιπόντες ἔφυγον πάντες πλὴν ὀκτακοσίων.
πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με, ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν: Ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν, σωσάτω αὐτόν, ὅτι θέλει αὐτόν.
δραχμὰς ἐζημιώθην εἰς αὐτὰ διὰ τὸ μὴ ἐνεργεῖν αὐτά. καὶ Ἡράκλειος δὲ οἶδε καὶ θεωρεῖ πῶς ἐστιν ἀργὰ διὰ τὸ μηδένα προσέρχεσθαι μήτε πρὸς ἐνοίκησιν μήτε τ … ο
αὐτῆς ει … … … ν Θοτσύτμιν … … . ὡς δὲ οὐδὲ ἴχνος ἐθεώρουν καὶ τῆς συκα … … ο … γεγονυίης ἐπὶ τὴν ἔπαυλίν μου ἐπορεύθησαν καὶ
χαίρειν. εὐθὺς ἐλθὼν εἰς τὴν Ἀντινόου ἐκομισάμην σου τὰ γράμματα διʼ ὧν ἔδοξά σε θεωρεῖν. διὸ παρακαλῶ τὸ αὐτὸ ποιεῖν συνεχῶς, οὕτως γὰρ αὐξηθήσεται ἡμῶν ἡ φιλία. ὃταν δέ
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 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 104 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 65 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.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
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.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ὄχλος (i.e., *ochlos*) refers to a moving crowd or multitude of people, often implying a throng or mob. It can denote the common people in a political sense, contrasting with the elite. The New Testament frequently uses it to describe gatherings of people, as seen in verses like Matthew 5:1 and John 7:49. The entries do not present significant disagreement.
ὄχλος, -ου, ὁ,
[in LXX for הָמוֹן (chiefly in Da TH), חַיִל, קָהָל, etc.;]
a moving crowd or multitude of persons, a throng: Mt 9:23, Mk 2:4, Lk 5:1, Jo 5:13, al.; pl., Mt 5:1, Mk 10:1, Lk 3:7, and freq.; ὄ. ἱκανός, Mk 10:46, al.; τοσοῦτος, Mt 15:33; οὐ μετ’ ὄχλου, Ac 24:18; ἄτερ ὄχλου, Lk 22:6; πᾶς ὁ ὄ., Read the full entry →
ὄχλος, -ov, 6, in the N. T. only in the historical bks. and five times in the Rev.; asin Grk. writ. fr. Pind. and Aeschyl. down, a crowd, i. e. 1. a casual collection of people; a multitude of men who have flocked together in some place, a throng : Mt. ix. 23, 25; xv. 10, ete. ; Mk. ii. 4; iii. 9, and often; Lk. v. 1,19; vii. 9,ete.; Jn. v. 13; vi. 22, 24; vii. 20, 32,49, etc.; Actsxiv. 14; xvii. 8; xxi. 34; τὶς ἐκ τοῦ ὄχλου, Lk. xi. 27; xii. 13; or ἀπὸ τοῦ ὄχλου, xix. 39; ix. 38; ἀπὸ (for 1. 6. on account of [ef. ἀπό, 11. 2b.]) τ. ὄχλου, Lk. xix. 3; ἡ βία τ. ὄχλου, Acts xxi. 35; πολὺς ὄχλος and much oftener ὄχλος πολύς, Mt. xiv. 14; xx. 29; xxvi.47; Mk. v. 21, 24; vi. 34; ix. 14; xiv. 43 [here T Tr WH om. L Tr mrg. br. oh. ]; Lk. vii. 11; viii. 4; ix.37; Jn. vi. 2,5; xii. 12 [but here Tr mrg. br. WH prefix 6; cf. B. 91 (80)]; Rev. xix. 1,6; with the art. ὁ πολὺς ὄχλ.» the great…
Read the full entry →ὄχλος. In P Petr II. 4 (6)!® (B.c. 255-4) an official complains that on his way to work he had been hustled, and that, if care is not taken, he will be assaulted—8ivdv γάρ ἐστιν ἐν ὄχλωι ἀτιμάζεσθαι, ‘for it is a dreadful thing to be insulted before a crowd” (Ed.), and in 26. 4.51}. 23 (B.c. 246) ἄλλος ὄχ[λος ἐστεφ]ανωμένος is distinguished from various officials. A striking parallel to Mk 15%® (noted by the editor) is afforded by P Flor I. 618 (A.D. 85) (= Chest. II. p. 89), where the Egyptian Governor addresses a certain Phibion, who had been tried before him, in the words—&g.os μ[ὲ]ν ἧς μαστιγωθῆναι. . . χαρίζομαι δέ σε τοῖς ὄχλοις, ‘you deserved to be scourged, but I hand you over to the multitude.” [Note the use of ὄχλος in the plur., as frequently in Mt (e.g. 42°), with apparently the same meaning as the sing.] A Gnostic charm of iti/iv A.D., P Oxy XII. 1478, contains the…
Read the full entry →ὄχλος (ochlos) — crowd.
ὄχλος, ὁ,
crowd, throng, [Refs 5th c.BC+]; ὁ ὄ. τῶν στρατιωτῶν the mass of the soldiers, [Refs 5th c.BC+]; ὄχλῳ in numbers (for an army), [Refs]; οἱ τοιοῦτοι ὄ. undisciplined masses like these,[Refs 2nd c.AD+]; of the camp-followers, [Refs 5th c.BC+]
2. in political sense, populace, mob, opposed to δῆμος (people), [Refs 5th c.BC+]; δικαστηρίων καὶ τῶν ἄλλων ὄ. and popular assemblies (in a contemptuous sense), [Refs 5th c.BC+] this is already in the mouths of the people, [Refs 1st c.BC+]
3. generally, mass, multitude, ὄ. τὸν πλεῖστον λόγων [Refs 5th c.BC+]; ἵππων ὄ. [Refs 5th c.BC+]: in plural, the masses, καχεξία τις ὑποδέδυκε τοὺς ὄχλους [Refs 4th c.BC+]
ὄχλος
ochlos
from a derivative of 2192 (meaning a vehicle); a throng (as borne
along); by implication, the rabble; by extension, a class of people;
figuratively, a riot:--company, multitude, number (of people), people,
press.
see GREEK for 2192
ὄχλος, ου, ὁ
n.m.
a crowd
ὄχλος ὄχλος, ὁ, a moving crowd, a throng, mob, Pind., Aesch., etc.; ὁ ὄχλος τῶν στρατιωτῶν the mass of the soldiers, Xen.; τῷ ὄχλῳ in point of numbers, Thuc.; οἱ τοιοῦτοι ὄχλοι undisciplined masses like these, id. Thuc.
in political sense, the populace, mob, Lat. turba, opp. to δῆμος, id. Thuc., Xen.
generally, a mass, multitude, ὄχλος λόγων Aesch.
like Lat. turba, annoyance, trouble, ὄχλον παρέχειν τινί to give one trouble, Hdt.; δι᾽ ὄχλου εἶναι, γενέσθαι to be or become troublesome, Ar., Thuc.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
176 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 174 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 17 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.
διὰ τοῦτο καὶ τὸ λαῶδες καὶ ὄχλον ἔχον ἐν ἡμῖν μέρος,
καὶ ὁ Ἡσαῦς ἀσπασάμενος αὐτὸν ἀνήρετο τῶν παίδων τὸν ὄχλον καὶ τὰς γυναῖκας, ἠξίου τε τότε μαθὼν περὶ αὐτῶν τὸ πᾶν καὶ αὐτὸς συμβαδίζειν αὐτοῖς πρὸς τὸν πατέρα, Ἰακώβου δὲ προφασιζομένου τὸν κόπον τῶν ὑποζυγίων ὑπεχώρησεν εἰς Σάειραν·
ἕτεροι δὲ ἤρχοντο τὰς ῥάβδους χλωρὰς φέροντες ὡς ἔλαβον παρὰ τοῦ ἀγγέλου: τὸ δὲ πλεῖον μέρος τοῦ ὄχλου τοιαύτας ῥάβδους ἐπεδίδουν.
ἐάν τι ἀκούσῃς περὶ ἡμῶν τῶν σουκεσσόρων ἀντίγραψόν μοι. ἐκόμισα κι… ον επεν… μὴ ὀχλοῦ … εραν
ἐλυπήθην ἀκούσας ὅτι ἤκουσας. οὐ γὰρ δεινῶς ἠσθένησα. μέμφομαι δὲ τὸν εἴπαντα σοι. μὴ ὀχλοῦ δὲ πέμπειν τι ἡμῖν. ἐκομισάμεθα δὲ τὰ θαλλία παρὰ τοῦ τοῦ Ἡρακλείδου. Διονυτᾶς δὲ
τρεῖς. ἐὰν δὲ πέμπω ἕνα οὐκέτι ἔχω πέμψαι εἰς τὴν λατομίαν. οἶδας δὲ ὅτι ὄχλον πολὺν δαπανᾶ εἰς τὴν κατάστασιν. ἐγὼ δ …τα τὰ παρʼ ἐμε … … ηκα
The Greek word βάλλω (i.e., *ballō*) means to throw, cast, or place something, and can apply to both physical and metaphorical contexts. It is used in various ways, such as throwing weapons, pouring liquids, or even casting someone into a situation. In the New Testament, it appears in contexts like casting out demons or laying down burdens. The lexicons do not indicate significant disagreement about its meanings.
βάλλω,
[in LXX for נפל, שׂום, ידד, etc.;]
prop., of a weapon or missile; then generally, of things and persons, lit. and metaph., to throw, cast, put, place: c. acc., seq. εἰς, Mt 4:18, and freq. ἐπί, Mt 10:34; κάτω, Mt 4:6; ἔξω, Mt 5:13; ἀπό, Mt 5:29; ἐκ, Mk 12:44; δρέπανον, Re 14:19; μάχαιραν, Mt 10:34; κλῆρον, Mt 27:35; of fluids, to pour: Read the full entry →
βάλλω; fut. Bara; pf. βέβληκα ; 2 aor. ἔβαλον (3 pers. plur. ἔβαλον in Lk. xxiii. 34; Acts xvi. 23, ἔβαλαν, {π6 Alex. form, in Acts xvi. 37 L T Tr WH; [Rev. xviii. 19 Lehm., see WH. App. p. 165 and] for reff. ἀπέρχομαι init.) ; Pass., [pres. βάλλομαι] ; pf. βέβλημαι ; plpf. ἐβεβλήμην; 1 aor. ἐβλήθην; 1 fut. βληθήσομαι ; to throw, — either with force, or without force yet with a purpose, or even carelessly ; 1. with force and effort: βάλλειν τινὰ ῥαπίσμασι to smite one with slaps, to buffet, ΜΚ. xiv. 65 Rec. (an imitation of the phrases, τινὰ βάλAew λίθοις, βέλεσι, τόξοις, etc., κακοῖς, ψόγῳ, σκώμμασι. etc., in Grk. writ. ; cf. Passow i. p. 487; [L. and S.s. v. T. 1 and 3]; for the Rec. ἔβαλλον we must read with Fritzsche and Schott ἔβαλον, fr. which arose ἔλαβον, adopted by L T Tr WIL; βαλεῖν and λαβεῖν are often confounded in codd. ; οἵ. Grimm on 2 Mace. y. 6; [Serivener, Introd. p.…
Read the full entry →βάλλω. That the verb does not necessarily imply casting or thrusting with some degree of violence is clear already from the NT itself; and there are vernacular parallels to negative the assumption of “Jewish Greek.” Thus in BGU 11. 5974 (A.D. 75) ἵνα βάληι τὸν μόσχον mpd τῶν προβάτων the verb does not suggest a violent ‘‘ Βιησίηρ ἡ of the helpless calf before the ferocious beasts afterwards named. Cf. P Oxy VII. 1069%° (iii/A.pD.) κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν, ‘let them put good measure into it” with reference to the making of a tunic, and 2d. VI. 9349 (iii/A.D.) μὴ οὖν ἀμελήσῃς τοῦ βαλεῖν τὴν κόπρον, “do not fail therefore to throw the manure on the land” (Edd.): ef. P Fay 1187! (a.p. 110) βάλλωι ἕξ ἀρούρας εἰς τὴν Ψεννόφριν, “1 am manuring six arourae at Psennophris” (Edd.). For a similar absolute usage see Sy// 5227 (iii/p.c.) θύειν δὲ τὸμ μὲν βοῦν BeBAnκότα, τὴν δὲ οἷν βεβληκ[υ]ῖαν…
Read the full entry →βάλλω (ballō) — to throw: throw.
βάλλω,
future βᾰλῶ (in Attic dialect Prose only in compounds), Ionic dialect βαλέω [Refs 8th c.BC+]aorist 2 ἔβᾰλον, Ionic dialect προ-βάλεσκε [Refs 8th c.BC+]; later aorist 1 ἔβαλα [LXX]; Epic dialect and Ionic dialect infinitive βαλέειν [Refs 8th c.BC+]; optative βλείης in [Refs 5th c.BC+], participle βλείς [Refs]perfect βέβληκα: pluperfect ἐβεβλήκειν, Epic dialect βεβλήκειν [Refs 8th c.BC+]:—middle, Ionic dialect imperfect βαλλέσκετο [Refs 5th c.BC+]future βᾰλοῦμαι (προ-) [Refs 8th c.BC+]aorist 2 ἐβᾰλόμην, Ionic dialect imperative βαλεῦ [Refs 5th c.BC+] used mostly in compounds:—passive, future βληθήσομαι [Refs 5th c.BC+]; participle δια-βεβλησόμενος [Refs 2nd c.AD+]: aorist ἐβλήθην [Refs 8th c.BC+] also has an Epic dialect aorist passive, ἔβλητο [Refs 8th c.BC+]; subjunctive βλήεται [Refs 8th c.BC+]; optative βλῇο or βλεῖο [Refs 8th…
Read the full entry →βάλλω
ballo
a primary verb; to throw (in various applications, more or less
violent or intense):--arise, cast (out), X dung, lay, lie, pour, put
(up), send, strike, throw (down), thrust. Compare 4496.
see GREEK for 4496
βάλλω
v.
I cast, throw, rush, put, place, drop
ἀμφιβάλλω amphiballō 1x
to throw around; to cast a net, Mk. 1:16*
βάλλω Root ΒΑΛ Act. to throw:
with acc. of person or thing aimed at, to throw so as to hit, to hit one with a missile, opp. to striking (τύπτω, οὐτάω), βλήμενος ἠὲ τυπείς Il.; c. dupl. acc. pers. et partis, μιν βάλε μηρὸν ὀϊστῶι id. Il.: c. acc. cogn. added, ἕλκος, τό μιν βάλε the wound which he gave him, id. Il.:—also, βάλε κατ᾽ ἀσπίδα smote upon it, id. Il.
of things, ἡνίοχον ῥαθάμιγγες ἔβαλλον id. Il.; of the Sun, ἀκτῖσιν ἔβαλλεν [χθόνα] Od.: to strike the senses, of sound, κτύπος οὔατα βάλλει Il.
metaph., β. τινὰ κακοῖς to smite with reproaches, Soph., etc.; φθόνος βάλλει τινά Aesch.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in "cast a net," "cast lots." When applied to molten metal, as in English, first, "to let run. into molds," with reference to their descent by gravity, and, then, "to form," as in Ex 25:12, etc. Usually in the New Testament for ballo, but not always. Thus, in Lu 1:29 "cast in her mind" means "considered" (dielogizeto); "cast reproach" for Greek oneidizon, "reproached" (Mt 27:44); "casting down" for kathaireo, "demolishing" (2Co 10:4); "casting all anxiety upon" (1Pe 5:7), a still stronger term, as in
123 occurrences in the New Testament, rendered 61 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 123 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 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
21,20) ἢ βαλλόμενον καὶ τοξευόμενον ἀποκύουσι.
εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν…
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
ἐπεὶ κοπρηγεῖν μέλλει τὰ κτήνη εἰς Ψεννῶιφριν, ἔχοντας βελενκώθια καὶ σηστρίδια ὡσεὶ εἰς ξυλαμήν. βάλλω ἓξ ἀρούρας εἰς τὴν Ψεννῶφριν. ἐὰν ἀναβαίνῃ τὰ κτήνη γέμισον αὐτὰ βάκανον καὶ ξύλον.
κιβαριάτου τ … τοῦ ὄξους οὔπω πέπρακα … κριθῆς. ἔλαβον ἄλλας δύο ἀρτάβας καὶ ἔβαλον αὐτὰς ἐπάνω τῶν ἄλλων ἀρταβῶν ϛ. ἔχω παρα … ὡς ἐνετείλω μοι. ἄσπασαι Σαραπάμμωνα
ἐστομώσαμεν σίδηρα εἰς στόμωμα καὶ εἰς τοὺς σφῆνας. ὡς βάλλουσι τοὺς σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ
The Greek word χαλκός (i.e., *chalkos*) means copper or bronze and can refer to items made from these metals, including coins. It appears in the New Testament in contexts related to musical instruments and money, such as in 1 Corinthians 13:1 and Matthew 10:9. The word's usage has evolved to encompass various metal objects, reflecting its historical significance in metallurgy.
χαλκός, -od, ὁ, fr. Hom. down, Sept. for nwn3, brass: 1 Co. xiii. 1; Rev. xviii. 12; (like the Lat. aes) what is made of brass, money, coins of brass (also of silver and of gold), Mt.x. 9; Mk.vi.8; xii. 41. [B.D.s. v. Brass; Dict. of Antiq. 8. v. aes.]
χαλκός. From meaning ‘‘ bronze”’ generally (1 Cor 131, Rev 1815), χαλκός comes to be applied to ““ bronze-money” (Mk 68, 1241): cf. P Lips I. 106!® (a.p. 98) βλέπε δέ, μηδενὶ ἄλλῳ Bois (/. δῷς) χαλκόν, P Tebt 11. 41479 (ii/A.D.) πέμψῃ μοι τὸν χαλκόν, ἔπι ἔρχομαι, ‘send me the money, since I am μοι πόσου χαλκοῦ δέδωκες αὐτῶι, “let me know how much money you have given to him” (Edd.).
χαλκός (chalkos) — copper/bronze/coin.
χαλκός,
Cretan dialect καυχός [Refs 3rd c.BC+], ὁ:— copper, χ. ἐρυθρός [Refs 8th c.BC+]; and of the ornaments of a house, χαλκοῦ τε στεροπήν [Refs 8th c.BC+]; of copper as the first metal that men learnt to smelt and work, τῶν δ᾽ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι, χαλκῷ δ᾽ εἰργάζοντο, μέλας δ᾽ οὐκ ἔσκε σίδηρος [Refs 8th c.BC+]; χ. ἐρυθρός (compare above) [Refs 5th c.BC+]; alloyed with tin to form bronze, the usual meaning of the word in [Refs 8th c.BC+] and frequently in later writers: σίδηρος δὲ καὶ χ. πολέμων ὄργανα [Refs 5th c.BC+]
Read the full entry →χαλκός
chalkos
perhaps from 5465 through the idea of hollowing out as a vessel (this
metal being chiefly used for that purpose); copper (the substance, or
some implement or coin made of it):--brass, money.
see GREEK for 5465
χαλκός, οῦ, ὁ
n.m.
copper, brass, money
χαλκός chalkos 5x
copper, also, bronze, Rev. 18:12; a brazen musical instrument, 1 Cor. 13:1; copper money, Mt. 10:9; money in general, Mk. 6:8; 12:41*
χαλκός χαλκός, οῦ, ὁ, copper, Lat. aes, Hom., etc.; called in reference to its colour, ἐρυθρός, Il.:—copper was the first metal wrought for use, τοῖς δ᾽ ἦν χάλκεα μὲν τεύχη χάλκεοι δέ τε οἶκοι, χαλκῷ δ᾽ ἐργάζοντο, μέλας δ᾽ οὐκ ἔσκε σίδηρος Hes.:—hence χαλκός came to be used for metal in general; and, when men learnt to work iron, χαλκός was used for σίδηρος, and χαλκεύς came to mean a blacksmith. χαλκός also meant bronze (i. e. copper alloyed with tin), not brass (i. e. copper alloyed with zinc, which was a later invention), and this was its sense when applied to arms.
anything made of brass or metal, as a spear, sword, knife, etc., Il.; χαλκὸν ζώννυσθαι of a warrior girding on his armour, id. Il., etc.
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
5 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 5 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 28 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.
δυνατῇ δὲ καὶ στερεᾷ οὐσίᾳ τῇ χαλκοῦ ἀπείκασται ὁ κατὰ σωφροσύνην λόγος εὔτονος καὶ ἀδιάκοπος ὤν, ἴσως δὲ καὶ παρόσον ἡ μὲν ἐν τῷ θεοφιλεῖ σωφροσύνη τιμιωτάτη ἐστὶ καὶ χρυσῷ ἐοικυῖα, δευτερεύουσα δὲ ἡ ἐν τῷ κατὰ προκοπὴν σοφίαν ἀναλαβόντι.
Οἱ δὲ χαίροντες οἷς τε ἑώρων καὶ οἷς ἤκουον τοῦ στρατηγοῦ τῆς κατὰ δύναμιν αὐτῶν σπουδῆς οὐκ ἀπελείποντο, ἀλλʼ εἰσέφερον ἄργυρόν τε καὶ χρυσὸν καὶ χαλκὸν ξύλα τε τῆς καλλίστης ὕλης καὶ μηδὲν ὑπὸ τῆς σήψεως παθεῖν δυνάμενα, αἰγείους τε τρίχας καὶ…
πηροὶ ὄντες τῇ διανοίᾳ, προσκυνοῦντες λίθους καὶ ξύλα καὶ χρυσὸν καὶ ἄργυρον καὶ χαλκόν, ἔργα ἀνθρώπων: καὶ ὁ βίος ἡμῶν ὅλος ἄλλο οὐδὲν ἦν εἰ μὴ θάνατος.
Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ
ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
τοῦ Ζμῖνος, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γαζοφυλάκιον (i.e., *gazophulakion*) means 'treasury' and is derived from the words for 'treasure' and 'guard.' It refers to a place in the temple where offerings were collected, often associated with trumpet-shaped boxes for donations. The New Testament mentions it in contexts related to temple contributions (Mark 12:41, Luke 21:1, John 8:20), indicating its importance in religious practices.
† γαζο-φυλάκιον, -ου, τό
(< γάζα, φυλακή),
[in LXX chiefly for לִשְׁכָּה, נִשְׁכָּה ( IV Ki 23:11, al.), once for גְּנָזִים (Es 3:9); τὸ γ., τὰ γ., of a temple treasury, Ne 10:37, II Mac 3:6, al. ;]
γαζο-φυλάκιον, -ου, τό, (fr. γάζα. q. ν.. and φυλακή ; hence i. 4: θησαυροφυλάκιον, Hesych.), a repository of treasure, esp. of public treasure, a treasury: Esth. iii. 9; 1 Esdr. viii. 18, 44; 1 Mace. iii. 28. In Sept. used for naw and ΓΞ) of apartments constructed in the courts of the temple, in which not only the sacred offerings and things needful for the temple service were kept, but in which also the priests, etc., dwelt: Neh. xiii. 7; x. 37 sqq.; of the sacred treasury, in which not only treasure but also the public records (i Mace. xiv. 49; ef. Grimm ad loc.) were stored, and the property of widows and orphans was deposited (2 Mace. iii. 10; cf. Grimm ad loc.) : 1 Mace. xiv. 49; 2 Mace. iii. 6, 28, 40; iv. 42; v.18. Josephus speaks of both γαζοφυλάκεα (plur.) in the women’s court of Herod’s temple, Ὁ. 1. 5, 5, 2; 6, 5, 2; and τὸ ya¢op., antt. 19, 6,1. Inthe N. T.,in Mk. xii.…
Read the full entry →γαζοφυλάκιον (gazophulakion) — treasury.
γᾱζο-φῠλάκιον [λᾰ], τό,
treasury, [NT+3rd c.BC+]
γαζοφυλάκιον
gazophulakion
from 1047 and 5438; a treasure-house, i.e. a court in the temple for
the collection-boxes:--treasury.
see GREEK for 1047
see GREEK for 5438
γαζοφυλάκιον, ου, τό
n.n.
a treasury
γαζοφυλάκιον from γαζοφύλαξ a treasury, NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
Treasury
(Matt. 27:6; Mark 12:41; John 8:20). It does not appear that there was a separate building so called. The name was given to the thirteen brazen chests, called “trumpets,” from the form of the opening into which the offerings of the temple worshippers were put. These stood in the outer “court of the women.” “Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings” (Lightfoot’s Hor. Heb.).
(Mark 12:41; Luke 21:1) a name given by the rabbins to thirteen chests in the temple, called trumpets from their shape. They stood in the court of the women. It would seem probable that this court was sometimes itself called "the treasury" because it contained these repositories.
5 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 5 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
διὸ καὶ ναζιραίων ξυρᾶσθαι διέταξε μάλα συχνούς, τὴν δὲ χρυσῆν ἅλυσιν τὴν δοθεῖσαν αὐτῷ ὑπὸ Γαΐου ἰσόσταθμον τῇ σιδηρᾷ, ᾗ τὰς ἡγεμονίδας χεῖρας ἐδέθη, τῆς στυγνῆς εἶναι τύχης ὑπόμνημα καὶ τῆς ἐπὶ τὰ κρείττω μαρτυρίαν μεταβολῆς τῶν ἱερῶν ἐντὸς…
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
378 occurrences in the New Testament, rendered 20 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 354 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 335 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς
The Greek word πλούσιος (plousios) means 'rich' or 'wealthy,' derived from πλοῦτος (ploutos). It is used in the New Testament to describe both material wealth and metaphorically to indicate abundance in qualities such as mercy or faith. The term appears in various contexts, including references to rich individuals and God's richness in mercy.
πλούσιος, -α, -ον
(< πλοῦτος),
[in LXX chiefly for עָשִׁיר;]
rich, wealthy: Mt 27:57, Lk 12:16 14:12 16:1, 19 18:23 19:2. Substantively, ὁ π., Lk 16:21, 22, Ja 1:10, 11; οἱ π., Lk 6:24 21:1, I Ti 6:17, Ja 2:6 5:1, Re 6:15 13:16; anarth., a rich man, Mt 19:23, 24, Mk 10:25 12:41, Lk 18:25. Metaph., of God, ἐν ἐλέει (= cl., c. gen., dat.), Eph 2:4; of Christ, II Co 8:9; of Christians,
πλούσιος, -a, -ov, (πλοῦτος), fr. Hes. opp. 22 down, Sept. for Vwy, rich; a. prop. wealthy, abounding in material resources: Mt. xxvii. 57; Lk. xii. 16; xiv. 12; xvi. 1, 19; xviii. 23; xix. 2; ὁ πλούσιος, substantively, Lk. xvi. 21, 22; Jas.i.10,113 οἱ πλούσιοι, Lk. vi. 24; xxi. 1; 1 Tim. vi. 17; Jas. ii. 6; ν. 1; Rev. vi. 15; xiii.16; πλούσιος, without the art., a rich man, Mt. xix. 23, 24; Mk. x. DING sabe CHILO Ie ΧΥΝΙ 90- b. metaph. and univ. abounding, abundantly supplied : foll. by ἐν w. a dat. of the thing in which one abounds (cf. W. § 30, 8 b. note), ev ἐλέει, Eph. 11. 4; ἐν πίστει, Jas. ii.5; absol. abounding (rich) in Christian virtues and eternal possessions, Rev. ii. 9; iii. 17, on which see Diisterdieck. ἐπτώχευσε πλούσιος ὦν, of Christ, ‘although as the ἄσαρκος λόγος he formerly abounded in the riches of a heavenly condition, by assuming human nature he entered into a…
Read the full entry →πλούσιος, “rich”: BGU IV. 1141? (B.c. 14) To[t]s γεγονόσι πλουσίοις, 74. 1. 2481} (as amended Berichtigungen, p. 32— i/A.D.) περὶ τοῦ πλουσίου, and P Oxy III. 4717 (ii/a.p.) εὔμορφον καὶ πλούσιον μειράκιον, ‘handsome and rich stripling ’’: cf. 1 Tim 617 (with Parry’s note). With the metaph. usage in Jas 2° a/., cf. Aristeas 15 τελείᾳ καὶ πλουσίᾳ ψυχῇ, and Antiphanes 3’. 327 ψυχὴν ἔχειν δεῖ
πλούσιος (plousios) — rich.
πλούσιος,
Laconian dialect πλούτιος [Refs]: α, ον: (πλοῦτος):— wealthy, opulent, opposed to πένης, πενιχρός, [Refs 8th c.BC+]; πλουσίῳ χαίρειν γένει in his rich and lordly race, [Refs 5th c.BC+]
2. with genitive of things, rich in a thing, ὁ δαίμων δ᾽ ἐς ἐμὲ πλούσιος κακῶν [Refs 5th c.BC+]
3. with dative, π. τοῖς ἀχρήστοις καὶ περιττοῖς [NT+3rd c.BC+]
II. of things, σοὶ δὲ π. τράπεζα κείσθω richly furnished, [Refs 5th c.BC+]; ample, abundant, κτερίσματα [Refs 5th c.BC+]: superlative, θησαυρὸς ἀνάκειται ὁμοῖα τοῖσι πλουσιωτάτοισι [Refs 5th c.BC+]. adverb -ίως, ἱρὸν π. κατεσκευασμένον ἀναθήμασι [Refs 5th…
πλούσιος
plousios
from 4149; wealthy; figuratively, abounding with:--rich.
see GREEK for 4149
πλούσιος, α, ον
Adj
rich
πλούσιος plousios 28x
rich, opulent, wealthy; and pl. οἱ πλούσιοι, the rich, Mt. 19:23, 24; 27:57; met. rich, abounding in, distinguished for, Eph. 2:4; Jas. 2:5; Rev. 2:9; 3:17; rich in glory, dignity, bliss, etc., 2 Cor. 8:9
πλούσιος πλούσιος, η, ον πλοῦτος rich, wealthy, opulent, Hes., Theogn., attic
c. gen. rei, rich in a thing, Lat. dives opum, Eur., Plat.:—also c. dat., Plut.
of things, richly furnished, ample, abundant, Soph., Eur.
adv. -ίως, Hdt., Eur.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
28 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 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πλούσιόν ἐστι τὸ κακίας γένος ἐν τῷ γενητῷ, ὥστε ἀεὶ γεννᾶσθαι τὰ φαυλότατα ἐν τούτῳ·
τοιαύτης δὲ τῆς συμφορᾶς τοὺς Ναϊτιανοὺς καταλαβούσης, παίδων τε ὄχλος ἑάλω καὶ γυναικῶν καὶ θεραπείας καὶ τῆς ἄλλης ἀποσκευῆς ἄπειρόν τι πλῆθος, ἀγέλας τε βοσκημάτων ἔλαβον οἱ Ἑβραῖοι καὶ χρήματα πολλά, καὶ γὰρ πλούσιον ἦν τὸ χωρίον, καὶ ταῦτα…
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
συνδούλοις καὶ συνεξελευθέροις, ὅπερ ἐμοὶ χρήματά ἐστιν παρὰ σοὶ καὶ οὗ ὑβρίζω τοῖς γεγονόσι πλουσίοις παρὰ τὸν σύνδουλόν σου καὶ συνεξελεύθερον. οὐδὲ γὰρ ἐφιλίασά σοι εἰς τὸ ἀφαρπάσαι τι,
μέλλει γίνεσθαι, καὶ περὶ τοῦ θρύου δὲ σπεῦσον καὶ δήλωσόν μοι καὶ περὶ τοῦ Πλουσίου καὶ τῶν ἄλλων, πῶς διάκειται· θεῶν δὲ βουλομένων πάντως μετὰ τὰ Σουχεῖα σὲ ἀσπάσομαι.
ταῖς ἐμαῖς δαπάναις αὐτὰ συνκομίσασθαι καὶ νῦν παρακληθεὶς λαβὲ καὶ παρὰ τῶν γεωργῶν τοῦ Πλουσίου ἐξέτασιν καὶ ταῖς ἐμαῖς δαπάναις αὐτὰ συνκομίσαι ἔδει καὶ ὅτε παρῆν ἐν Βακχιάδι
The Greek word βάλλω (i.e., *ballō*) means to throw, cast, or place something, and can apply to both physical and metaphorical contexts. It is used in various ways, such as throwing weapons, pouring liquids, or even casting someone into a situation. In the New Testament, it appears in contexts like casting out demons or laying down burdens. The lexicons do not indicate significant disagreement about its meanings.
βάλλω,
[in LXX for נפל, שׂום, ידד, etc.;]
prop., of a weapon or missile; then generally, of things and persons, lit. and metaph., to throw, cast, put, place: c. acc., seq. εἰς, Mt 4:18, and freq. ἐπί, Mt 10:34; κάτω, Mt 4:6; ἔξω, Mt 5:13; ἀπό, Mt 5:29; ἐκ, Mk 12:44; δρέπανον, Re 14:19; μάχαιραν, Mt 10:34; κλῆρον, Mt 27:35; of fluids, to pour: Read the full entry →
βάλλω; fut. Bara; pf. βέβληκα ; 2 aor. ἔβαλον (3 pers. plur. ἔβαλον in Lk. xxiii. 34; Acts xvi. 23, ἔβαλαν, {π6 Alex. form, in Acts xvi. 37 L T Tr WH; [Rev. xviii. 19 Lehm., see WH. App. p. 165 and] for reff. ἀπέρχομαι init.) ; Pass., [pres. βάλλομαι] ; pf. βέβλημαι ; plpf. ἐβεβλήμην; 1 aor. ἐβλήθην; 1 fut. βληθήσομαι ; to throw, — either with force, or without force yet with a purpose, or even carelessly ; 1. with force and effort: βάλλειν τινὰ ῥαπίσμασι to smite one with slaps, to buffet, ΜΚ. xiv. 65 Rec. (an imitation of the phrases, τινὰ βάλAew λίθοις, βέλεσι, τόξοις, etc., κακοῖς, ψόγῳ, σκώμμασι. etc., in Grk. writ. ; cf. Passow i. p. 487; [L. and S.s. v. T. 1 and 3]; for the Rec. ἔβαλλον we must read with Fritzsche and Schott ἔβαλον, fr. which arose ἔλαβον, adopted by L T Tr WIL; βαλεῖν and λαβεῖν are often confounded in codd. ; οἵ. Grimm on 2 Mace. y. 6; [Serivener, Introd. p.…
Read the full entry →βάλλω. That the verb does not necessarily imply casting or thrusting with some degree of violence is clear already from the NT itself; and there are vernacular parallels to negative the assumption of “Jewish Greek.” Thus in BGU 11. 5974 (A.D. 75) ἵνα βάληι τὸν μόσχον mpd τῶν προβάτων the verb does not suggest a violent ‘‘ Βιησίηρ ἡ of the helpless calf before the ferocious beasts afterwards named. Cf. P Oxy VII. 1069%° (iii/A.pD.) κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν, ‘let them put good measure into it” with reference to the making of a tunic, and 2d. VI. 9349 (iii/A.D.) μὴ οὖν ἀμελήσῃς τοῦ βαλεῖν τὴν κόπρον, “do not fail therefore to throw the manure on the land” (Edd.): ef. P Fay 1187! (a.p. 110) βάλλωι ἕξ ἀρούρας εἰς τὴν Ψεννόφριν, “1 am manuring six arourae at Psennophris” (Edd.). For a similar absolute usage see Sy// 5227 (iii/p.c.) θύειν δὲ τὸμ μὲν βοῦν BeBAnκότα, τὴν δὲ οἷν βεβληκ[υ]ῖαν…
Read the full entry →βάλλω (ballō) — to throw: throw.
βάλλω,
future βᾰλῶ (in Attic dialect Prose only in compounds), Ionic dialect βαλέω [Refs 8th c.BC+]aorist 2 ἔβᾰλον, Ionic dialect προ-βάλεσκε [Refs 8th c.BC+]; later aorist 1 ἔβαλα [LXX]; Epic dialect and Ionic dialect infinitive βαλέειν [Refs 8th c.BC+]; optative βλείης in [Refs 5th c.BC+], participle βλείς [Refs]perfect βέβληκα: pluperfect ἐβεβλήκειν, Epic dialect βεβλήκειν [Refs 8th c.BC+]:—middle, Ionic dialect imperfect βαλλέσκετο [Refs 5th c.BC+]future βᾰλοῦμαι (προ-) [Refs 8th c.BC+]aorist 2 ἐβᾰλόμην, Ionic dialect imperative βαλεῦ [Refs 5th c.BC+] used mostly in compounds:—passive, future βληθήσομαι [Refs 5th c.BC+]; participle δια-βεβλησόμενος [Refs 2nd c.AD+]: aorist ἐβλήθην [Refs 8th c.BC+] also has an Epic dialect aorist passive, ἔβλητο [Refs 8th c.BC+]; subjunctive βλήεται [Refs 8th c.BC+]; optative βλῇο or βλεῖο [Refs 8th…
Read the full entry →βάλλω
ballo
a primary verb; to throw (in various applications, more or less
violent or intense):--arise, cast (out), X dung, lay, lie, pour, put
(up), send, strike, throw (down), thrust. Compare 4496.
see GREEK for 4496
βάλλω
v.
I cast, throw, rush, put, place, drop
ἀμφιβάλλω amphiballō 1x
to throw around; to cast a net, Mk. 1:16*
βάλλω Root ΒΑΛ Act. to throw:
with acc. of person or thing aimed at, to throw so as to hit, to hit one with a missile, opp. to striking (τύπτω, οὐτάω), βλήμενος ἠὲ τυπείς Il.; c. dupl. acc. pers. et partis, μιν βάλε μηρὸν ὀϊστῶι id. Il.: c. acc. cogn. added, ἕλκος, τό μιν βάλε the wound which he gave him, id. Il.:—also, βάλε κατ᾽ ἀσπίδα smote upon it, id. Il.
of things, ἡνίοχον ῥαθάμιγγες ἔβαλλον id. Il.; of the Sun, ἀκτῖσιν ἔβαλλεν [χθόνα] Od.: to strike the senses, of sound, κτύπος οὔατα βάλλει Il.
metaph., β. τινὰ κακοῖς to smite with reproaches, Soph., etc.; φθόνος βάλλει τινά Aesch.
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
123 occurrences in the New Testament, rendered 61 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 123 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 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
21,20) ἢ βαλλόμενον καὶ τοξευόμενον ἀποκύουσι.
εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν…
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
ἐπεὶ κοπρηγεῖν μέλλει τὰ κτήνη εἰς Ψεννῶιφριν, ἔχοντας βελενκώθια καὶ σηστρίδια ὡσεὶ εἰς ξυλαμήν. βάλλω ἓξ ἀρούρας εἰς τὴν Ψεννῶφριν. ἐὰν ἀναβαίνῃ τὰ κτήνη γέμισον αὐτὰ βάκανον καὶ ξύλον.
κιβαριάτου τ … τοῦ ὄξους οὔπω πέπρακα … κριθῆς. ἔλαβον ἄλλας δύο ἀρτάβας καὶ ἔβαλον αὐτὰς ἐπάνω τῶν ἄλλων ἀρταβῶν ϛ. ἔχω παρα … ὡς ἐνετείλω μοι. ἄσπασαι Σαραπάμμωνα
ἐστομώσαμεν σίδηρα εἰς στόμωμα καὶ εἰς τοὺς σφῆνας. ὡς βάλλουσι τοὺς σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ
πολύς (polus) means much or many, covering a range of contexts from quantity to degree and value. It appears as an adjective and can also function as a noun or adverb. In the New Testament, it is used to describe large numbers of people or things, as seen in verses like Matthew 9:37 and John 6:10. The lexicons do not show significant disagreement on its meanings.
πολύς, πολλή, πολύ,
[in LXX chiefly for רַב and cognate forms;]
as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Ac 11:21; ὄχλος, Mk 5:24; θερισμός, Mt 9:37; χόρτος, Jo 6:10; χρόνος, Mt 25:19; γογγυσμός, Jo 7:12; πόνος, Col 4:13; δόξα, Mt 24:30; σιγή, Ac 21:40; pl., προφῆται, Mt 13:17; ὄχλοι, Mt 4:25; δαιμόνια, Read the full entry →
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πολύς (polus) — much.
πολύς,
Attic dialect πολλή, πολ; genitive πολλοῦ, ῆς, ou=; dative πολλῷ, ῇ, ; accusative πολύν, πολλήν, πολύ:—Ionic dialect πολλός [Refs 6th c.BC+], πολλή, πολλόν [Refs 6th c.BC+]; also in Trag., [Refs 5th c.BC+]; accusative πολλόν, πολλήν, πολλόν: [Refs 5th c.BC+] uses the Ionic dialect forms, but codices have πολύν [Refs 1st c.AD+]:—both sets of forms are found in Epic dialect, also genitive singular πολέος [Refs 8th c.BC+], once contraction πολεῖς [Refs]; dative πολέσι [Refs 8th c.BC+]; accusative πολέας (trisyllable) [Refs 8th c.BC+] (frequently with variant{πολεῖς} [Refs 8th c.BC+]; in later Epic dialect πολέες is used as feminine, [Refs 3rd c.BC+]:—Epic dialect also have πουλύς (once in [Refs 8th c.BC+]; these forms are found in codices of [Refs 5th c.BC+] — Lyric poetry and Trag. (Lyric poetry) sometimes use Epic dialect forms, dative singular…
Read the full entry →πολύς, πολλή, πολύ
Adj
much, many, often
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πολύς the ionic declension πολλός, ή, όν is retained by the attic in all cases, except the nom. and acc. masc. and neut. Hom. uses both ionic and attic forms. of Number, many, opp. to ὀλίγος, Hom., etc.;— with nouns of multitude, πουλὺς ὅμιλος Od.; πολλὸν πλῆθος Hdt., etc.:—also of anything often repeated, πολλὸν ἦν τοῦτο τὸ ἔπος id. Hdt.; πολλὸς αἰνεόμενος id. Hdt.; τούτῳ πολλῷ χρήσεται τῷ λόγῳ often, Dem.
of Size, Degree, Force, much, mighty, great, Il., etc.; π. ὕπνος deep sleep, Od.; π. ὑμέναιος a loud song, Il., etc.:—rarely of a single person, μέγας καὶ πολλὸς ἐγένεο Hdt.; ἢν πολλῇ ῥυῇ if she flow with full stream, metaph. from a river, Eur.; πολλῷ ῥέοντι Dem.; from the wind, πολὺς ἔπνει was blowing strong, id. Dem.; often with a Partic., πολλὸς ἦν λισσόμενος…
Read the full entry →Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
378 occurrences in the New Testament, rendered 20 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 354 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 335 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
τῶι προγεγραμμένωι ἱερῶι, ὁ ἐνκεκλημένος προσπηδήσας μοι ἐνώπιόν τινων ἔτυπτεν ἧι εἶχεν ῥάβδωι πληγαῖς πλειόσιν εἰς τὸ τυχὸν μέρος τοῦ σώματός μου. ὅ τε περιεβλήμην, ὀθόνιον κατέρηξεν, περὶ ὦν
νυνὶ παρεφεδρευόντων ἐν Διὸς πόλει τῆι μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους
μέρους ἡμίσους ἀπὸ ἐδάφους ἀμπελῶνος ἀρουρῶν β ἡμίσους ἢ ὅσαν ἂν ἦι ἐπὶ τὸ πλεῖον καὶ τοῦ ἀπὸ ἀπηλιώτου αὐτοῦ παραδείσου καὶ φρεάτων καὶ ἐποικίων καὶ ληνῶνος καὶ γῆς