Mark 13:22 — Word Study
N1904ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς.
BSAThere will ariseegeirō▸ [rise up, come into prominence] forgar false Christspseudochristos [impostor, pretending to be the Messiah] andkai false prophetspseudoprophētēs [deceptive, claiming to speak for God] andkai will givedidōmi▸ [show, demonstrate] signssēmeion [miraculous events, wonders] andkai wondersteras [supernatural marvels, astonishing deeds] so aspros <the>ho to deceiveapoplanaō▸ [lead astray, mislead] ifei possibledunatos [if it were within their power, if it could happen] andkai theho elect.eklektos [chosen ones, select believers]
| Greek | English | Parsing |
|---|---|---|
| ἐγερθήσονται | There will arise | Verb, future, passive |
| γὰρ | for | Conjunction |
| ψευδόχριστοι | false Christs | Noun, nominative, plural |
| καὶ | and | Conjunction |
| ψευδοπροφῆται | false prophets | Noun, nominative, plural |
| καὶ | and | Conjunction |
| δώσουσιν | will give | Verb, future, active |
| σημεῖα | signs | Noun, accusative, plural |
| καὶ | and | Conjunction |
| τέρατα | wonders | Noun, accusative, plural |
| πρὸς | so as | Preposition |
| τὸ | <the> | Article, accusative, singular |
| ἀποπλανᾶν | to deceive | Verb, present, active |
| εἰ | if | Conditional particle |
| δυνατὸν | possible | Adjective, nominative, singular |
| καὶ | and | Conjunction |
| τοὺς | the | Article, accusative, plural |
| ἐκλεκτούς. | elect. | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For false Christs and false prophets will appear and perform signs and wonders that would deceive even the elect, if that were possible. |
| KJV | For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. |
| ASV | for there shall arise false Christs and false prophets, and shall show signs and wonders, that they may lead astray, if possible, the elect. |
| YLT | for there shall rise false Christs and false prophets, and they shall give signs and wonders, to seduce, if possible, also the chosen; |
| WEB | For false christs and false prophets will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. |
| BBE | Because there will be false Christs and false prophets, and they will give signs and wonders in the hope of turning even the saints from the true way. |
Where they part company is δώσουσιν — see How Translations Differ.
The verse contains a main clause with two subordinate phrases that expand on the actions and implications of the false prophets.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
subjectψευδόχριστος
verbἐγείρω
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 13:22
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 — Warnings about Deceptiongenerated
Mark 13:22 is part of a larger teaching where Jesus cautions His followers about the dangers of deception in the last days. He emphasizes that false Christs and prophets will emerge, performing signs and wonders that could mislead even the elect. This teaching is crucial for understanding the challenges that believers will face as they navigate their faith amidst falsehoods, similar to the warnings found in Matthew 24:24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 13:6 | Many will come in My name, claiming, ‘I am He,’ and will deceive many. |
| 2 | Matthew 24:24 | For false Christs and false prophets will appear and perform great signs and wonders that would deceive even the elect, if that were possible. |
| 3 | John 10:27–28 | My sheep listen to My voice; I know them, and they follow Me. |
| 4 | 2 Thessalonians 2:8–14 | And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and annihilate by the majesty of His arrival. |
| 5 | 2 Timothy 2:19 | Nevertheless, God’s firm foundation stands, bearing this seal: “The Lord knows those who are His,” and, “Everyone who calls on the name of the Lord must turn away from iniquity.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — ψευδόχριστοι, pseudochristosgenerated
The term ψευδόχριστος (*pseudochristos*) is a noun meaning 'false Christ.' It is derived from the Greek words for 'false' and 'Christ,' indicating someone who falsely claims to be the Messiah. This word appears in the New Testament in contexts warning against deceivers who claim to be the anointed one sent by God.
In this verse, it specifically refers to individuals who will rise up and lead others astray, highlighting the seriousness of their deception. The parsing shows that it is in the nominative plural, indicating multiple false Christs will appear.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is false Christs, which is consistent across the KJV and ASV. Each of these translations emphasizes the deceptive nature of those claiming to be the Messiah.
However, the translations differ in how they render the action of these false prophets. The BSB uses perform, while the ASV and YLT choose show, indicating a slight variation in emphasis on the nature of their actions.
Sentence Structuregenerated
The main verb of the verse is ἐγερθήσονται, they will arise, which governs the entire clause. This verb is followed by a compound subject consisting of ψευδόχριστοι and ψευδοπροφῆται, indicating both false Christs and false prophets will rise.
The structure includes additional clauses detailing what these figures will do: they will ποιήσουσιν perform signs and wonders, leading to the final clause that describes the potential for deception.
Septuagint Backgroundgenerated
ψευδοπροφήτης appears in the Septuagint, where it translates Hebrew terms for false prophets. This connection underscores the continuity of the warning against deceptive figures throughout biblical history.
The term ἐγείρω also has roots in the Septuagint, where it conveys the idea of rising up, which aligns with its use here to describe the emergence of false messengers.
In plain words — the whole versegenerated
Mark 13:22 warns that false Christs and prophets will come, performing signs and wonders that could mislead even the chosen ones. Jesus emphasizes the importance of being cautious and discerning in the face of such deception.
Frequently Asked Questionsgenerated
It means that individuals will claim to be the Messiah, deceiving people into believing they are sent from God, as warned in Matthew 24:24.
Believers are encouraged to stay rooted in Scripture and to be discerning of teachings and signs, as Jesus instructed in this passage.
Signs and wonders refer to miraculous events that may be performed by these false prophets to convince people of their legitimacy.
The elect are those chosen by God, often understood as true believers who are at risk of being misled by false teachings.
Reflection Questionsgenerated
- What are some ways I can discern truth from deception in my faith journey?
- How can I prepare myself to recognize false teachings?
- In what ways can I support others who may be vulnerable to deception?
- What role does Scripture play in protecting against false prophets?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the nature of deception and the Antichrist. Their insights highlight the ongoing relevance of Jesus' warning.
While Antichrist is generically one, there may be many species of him. It is as if one would say that falsehood is generically one,Early Church Fathers on Mark 13 →
The more the Adversary rages, the more error deceives. Senselessness makes its pretenses, envy inflames, covetousness makes blind, impiety depraves, pride puffs up, discord exasperates,Early Church Fathers on Mark 13 →
For then shall Satan be unchained, and work through Antichrist in all his power, wonderfully indeed, but falsely. But a doubt is often raised whether the Apostle said Signs and lying wonders, because he is to deceive mortal senses,Early Church Fathers on Mark 13 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Mark 13:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor false Christs and false prophets shall rise,.... As there did, both before and after the destruction of Jerusalem: and shall show signs and wonders; as they pretended to do, and did, at least to
Read John Gill on Mark 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. For false Christs and false prophets shall rise, and shall show signs and wonders.
Read Robert Jamieson on Mark 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14-23) But when ye shall see.—See Notes on Matthew 24:15-28. Standing where it ought not.—St. Mark substitutes this for “in the holy place” of St. Matthew. Of the two, the former seems, in its enigmatic form, more likely to have been the phrase actually used; the latter to have been an explanation. The words “spoken of by Daniel the prophet” are omitted in many of the best MSS.
Read Charles John Ellicott on Mark 13 →CambridgeThe Cambridge Bible for Schools and Colleges22. for false Christs and false prophets] Josephus tells us that false prophets and impostors prevailed on multitudes to follow them into the desert, promising there to display signs and wonders (comp. Acts 21:38); and even at the last, when the Temple was in flames, numbers of all ages flocked thither from the city upon the proclamation of a false prophet, and of six thousand assembled there on this occasion, not one escaped the fire or the sword. But such imposture is to be still more signally realized with “signs and lying wonders” before the final coming of Christ (2 Thessalonians 2:1-10).
Read Cambridge on Mark 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 118. — JESUS THE OF , AND IT FROM THE FINAL , Mark 13:1-37.(See notes on Matthew 24:1 to Matthew 25:30.)
Read Daniel Denison Whedon on Mark 13 →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
For false Christs and false prophets will appear and perform signs and wonders that would deceive even the elect, if that were possible.
For false christs and false prophets will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones.
For false Christs and false prophets will appear and perform signs and wonders that would deceive even the elect, if that were possible.
For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, the elect.
Tyndale line
For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.
for there shall arise false Christs and false prophets, and shall show signs and wonders, that they may lead astray, if possible, the elect.
for there shall arise false Christs and false prophets, and shall shew signs and wonders, that they may lead astray, if possible, the elect.
For false Christs, and false prophets will rise, and will show signs and wonders, to seduce, if it were possible, even the elect.
For false Christes shall rise, and false prophets, and shall shewe signes and wonders, to deceiue if it were possible the very elect.
Strictly literal
For false Christs and false prophets will arise, and give signs and wonders to deceive, if possible, even the elect.
for there shall rise false Christs and false prophets, and they shall give signs and wonders, to seduce, if possible, also the chosen;
for there will rise false Christs and false prophets, and they will give signs and wonders, to seduce, if possible, also the chosen;
For false Christs and false prophets will appear and will give signs and wonders, so as to deceive, if possible, even the elect.
From the Latin
For there will rise up false Christs and false prophets, and they shall shew signs and wonders, to seduce (if it were possible) even the elect.
Simplified
For false Messiahs and false prophets will appear, and they will perform miraculous signs and wonders to deceive the chosen of God, if that were possible.
Because there will be false Christs and false prophets, and they will give signs and wonders in the hope of turning even the saints from the true way.
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.
Exsurgent enim pseudochristi et pseudoprophetæ, et dabunt signa et portenta ad seducendos, si fieri potest, etiam electos.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܢܩܘܡܘܢ ܓܝܪ ܡܫܝܚܐ ܕܕܓܠܘܬܐ ܘܢܒܝܐ ܕܟܕܒܘܬܐ ܘܢܬܠܘܢ ܐܬܘܬܐ ܘܬܕܡܪܬܐ ܘܢܛܥܘܢ ܐܢ ܡܫܟܚܐ ܐܦ ܠܓܒܝܐ
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.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν — τοὺς ἐκλεκτούς.
The standard critical text of the New Testament.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν — τοὺς ἐκλεκτούς.
The previous edition, still widely cited.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν — τοὺς ἐκλεκτούς.
The Society of Biblical Literature edition, freely licensed.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν — τοὺς ἐκλεκτούς.
The edition that turned scholarship toward the earliest manuscripts.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς.
An independent critical text built from the oldest witnesses then known.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν — τοὺς ἐκλεκτούς.
A recent critical edition following documentary evidence closely.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς.
The reading of the majority of surviving manuscripts.
ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς.
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 |
|---|---|---|
| καὶ and | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
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 13:22
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐγείρω (*egeirō*) means to awaken or arouse, both literally and metaphorically. It encompasses a range of meanings, including waking from sleep, raising from the dead, and stirring oneself to action. In the New Testament, it frequently refers to resurrection and spiritual awakening, appearing in verses like John 5:21 and Romans 13:11. The lexicons note its use in various contexts, including raising buildings and stirring up emotions.
ἐγείρω, [in LXX for קוּם, etc. ;] trans. (imperat. ἔγειρε used intransitively, Mt 9:5, Mk 2:11, al.);
to awaken, arouse from sleep: Mk 4:38, Ac 12:7; metaph., of spiritual awakening, Ro 13:11 (pass.), Eph 5:14; pass., to be aroused, wake up: Mt 25:7, Mk 4:27; ἀπὸ τ. ὕπνου, Mt 1:24.
Read the full entry →ἐγείρω. OGTS 6778 (early ii/A.D.) οἱ ἐγείραντες τὴν οἰκοδομὴν τοῦ πυλῶνος. With the use of the verb in Mk 138 and parallels, Boll (Offenéarung, p. 131) compares Catal. VII. p. 51 f. 72 ἐγερθήσονται κατὰ τῆς βασιλείας, but notes that it is “ zweiter Hand.” An interesting example of the word is found in the much-discussed Logion of Jesus No. 5 (P Oxy I. 1) ἔγειίρ]ον τὸν λίθο(ν) κἀκεῖ εὑρήσεις pe. For possible references to this saying in the Glossaries, see a note by Reitzenstein in ZVT7V’ vi. p. 203. von
ἐγείρω (egeirō) — to arise.
ἐγείρω,
Aeolic dialect infinitive ἐγέρρην [Refs 7th c.BC+]: Epic dialect imperfect ἔγειρον [Refs 8th c.BC+]: future ἐγερῶ [Refs 5th c.BC+]aorist ἤγειρα, Epic dialect ἔγ- [Refs 8th c.BC+]: perfect ἐγήγερκα [Refs 2nd c.AD+]: pluperfect -κειν [Refs 1st c.AD+]:—passive, [Refs 5th c.BC+]: future ἐγερθήσομαι [Refs 2nd c.AD+]: aorist ἠγέρθην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ἔγερθεν variant for{ἄγ}. in [Refs 8th c.BC+]perfect ἐγήγερμαι variant in [Refs 5th c.BC+]: pluperfect ἐγήγερτο [Refs 2nd c.AD+] also, in passive sense, poetry aorist ἠγρόμην (ἐξ-) [Refs 5th c.BC+]; 3rd.pers. singular ἔγρετο, imperative ἔγρεο, [Refs 8th c.BC+]; 2nd pers. singular subjunctive ἔγρῃ [Refs 8th c.BC+]infinitive ἐγρέσθαι (frequently written ἔγρεσθαι, as if from a present ἔγρομαι, compare ἔγρω)[Refs]; participle ἐγρόμενος [Refs 4th c.AD+]: intransitive…
Read the full entry →ἐγείρω
egeiro
probably akin to the base of 58 (through the idea of collecting one's
faculties); to waken (transitively or intransitively), i.e. rouse
(literally, from sleep, from sitting or lying, from disease, from
death; or figuratively, from obscurity, inactivity, ruins,
nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise
(again, up), stand, take up.
see GREEK for 58
ἐγείρω
v.
I wake, arouse, raise up
ἐγείρω egeirō 144x
to excite, arouse, awaken, Mt. 8:25; mid. to awake, Mt. 2:13, 20, 21; met. mid. to rouse one’s self to a better course of conduct, Rom. 13:11; Eph. 5:14; to raise from the dead, Jn. 12:1; and mid. to rise from the dead, Mt. 27:52; Jn. 5:21; met. to raise as it were from the dead, 2 Cor. 4:14; to raise up, cause to rise up from a prone posture, Acts 3:7; and mid. to rise up,
ἐγείρω Root ΕΓΕΡ ἐγρήγορα used as pres, the pluperfect serves as an imperfect. Act. to awaken, wake up, rouse, Il., Trag.
to rouse, stir up, ἐγείρειν Ἄρηα to stir the fight, Il., etc.
to raise from the dead, NTest.; or from a sick bed, id. NTest.
to raise or erect a building, id. NTest.
Pass., with perf. act. ἐγρήγορα, to awake, Od., Hdt., etc.: in aor2 also to keep watch or vigil, Il.:—in perf. to be awake, Hom., attic
to rouse or stir oneself, be excited by passion, Hes., Thuc.
Verb-FPI-3P — Verb · future · passive · indicative · third person · pluralfuture passive indicative — an action still to come.
V-FPI-3P Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: third Number: Plural
143 occurrences in the New Testament, rendered 62 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 143 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 35 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 δ’ ἂν μέλλωσιν ἐπιτέλλειν, ἄμητον εὐαγγελίζονται, καὶ ἐπιτείλασαι χαίροντας γεωπόνους πρὸς συγκομιδὴν τῶν ἀναγκαίων ἐγείρουσιν·
ἔκλαυσαν δὲ ταῦτα παθόντας αὐτοὺς οἱ κωμῆται, καὶ πένθος ἐπʼ αὐτοῖς ἤγειραν οἷον εἰκὸς ἐπὶ θεοπέμπτῳ κακῷ καὶ τὸν ἴδιον ἕκαστος ἀπεθρήνει·
Ὅτε οὖν ἐτέλεσεν ἀναγινώσκουσα καὶ ἠγέρθη ἀπὸ τῆς καθέδρας, ἦλθαν τέσσαρες νεανίαι καὶ ἦραν τὴν καθέδραν καὶ ἀπῆλθον πρὸς τὴν ἀνατολήν.
τὸ κοράσιν τὸν πόδα ἐξέκλασεν δερομένη ὑπ’ αὐτοῦ καὶ κατεσχάσται καὶ ἀργεῖ. οὐ δύναται ἐγερθῆναι ἐκ τοῦ κραβάττου. ἄσπασαι Μάξιμον καὶ Βεζανα καὶ Φρόντωναν ε … … … ον
ἕως ἔρχωμαι καὶ κρινῶ μετʼ αὐτοῦ. οὐδεὶς γὰρ εἰσῆλθεν εἰ μὴ αὐτός. καὶ ἐγὼ ἐγερθεὶς πρωῒ ζητήσας καὶ οὐχ εὗρον. οὐδείς μοι κομειᾶτον ἔδωκεν ὡς εὐκαιρίαν σχῶ. ἄσπασε τὴν
τούτῶν πίστεις ἔχω Μενάνδρωι τὰ γράμματα ἐν στήλαιν δυοῖν ἔμπροσθεν ἱδρυμέναιν τοῦ νεώ, ὃν ἤγειραν ἐκεῖνοι τῶι Ἀπόλλωνι. καί μοι λαβὼν ἀνάγνωθι ταῖν στήλαιν τὰ ἀντίγραφα· ὑπὲρ βασιλέως Πτολεμαίου
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 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 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
ψευδόχριστος (pseudochristos) means a false Christ or Messiah, referring to someone who falsely claims the title and role of the Messiah. It is derived from the words for 'false' and 'Christ.' The term appears in the New Testament, specifically in Matthew 24:24 and Mark 13:22, where it denotes pretenders to the Messianic office.
THE word ἀντίχριστος is peculiar to the Epistles of St. John, occurring five times in them (1 Lp. ii. 18, bis; ii. 22; iv. 3; 2 Hp. 7), and nowhere else in the N. T. But if he alone has the word, St. Paul, in common with him, designates the person of this great adversary, and the marks by which he shall be recognized; for all expositors of weight, Grotius alone excepted, are agreed that St. Paul’s ἄνθρωπος τῆς ἁμαρτίας, his υἱὸς τῆς ἀπωλείας, his 106 SYNONYMS OF THE NEW TESTAMENT. ὃ xxx. ἄνομος (2 Thess. ii. 3, 8), is identical with St. John’s ἀντιχρίστος (see Augustine, De Civ. Dei, xx. 19. 2); and, indeed, to St. Paul we are indebted for our fullest instruction concerning this arch-enemy of Christ and of God. Passing by, as not relevant to our purpose, many discussions to which the mysterious announcement of such a coming foe has given rise, whether, for example, the Antichrist is a…
Read the full entry →Ψευδό-χριστος, -ov, 6, (ψευδής and χριστός), a false Christ (or Messiah), (one who falsely lays claim to the name and office of the Messiah): Mt. xxiv. 24; Mk. xili. 22.
ψευδόχριστος (pseudochristos) — false Christ.
ψευδόχριστος, ὁ,
in plural, false Christs, [NT]
ψευδόχριστος
pseudochristos
from 5571 and 5547; a spurious Messiah:--false Christ.
see GREEK for 5571
see GREEK for 5547
ψευδόχριστος, ου, ὁ
n.m.
a false Christ
ψευδόχριστος ψευδό-χριστος, ὁ, a false Christ, NTest.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
fols.
See CHRISTS, FALSE.
2 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.
← 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
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 ψευδοπροφήτης (pseudoprophetes) is composed of ψευδο- (false) and προφήτης (prophet), meaning 'false prophet.' It refers to someone who falsely claims to speak on behalf of God, appearing in several New Testament passages, including Matthew 7:15 and Revelation 16:13. The lexicons consistently define it as a religious impostor or spurious prophet.
ψευδο-προφήτης, -ου, 6, (ψευδής and προφήτης), one who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophecies, a false prophet: Mt. vii. 15; xxiv. 11, 24; Mk. xiii. 22; Lk. vi. 26; Acts xiii. 6; 2 Pet. ii. 1; 1 Jn. iv. 1; Rev. xvi. 13; xix. 20; xx. 10. (Jer. vi. 13; xxxiii. (xxvi.) 8, 11, 16; (xxvii.) 7; xxxvi. (xxix.) 1,8; Zech. xiii. 2; Joseph. antt. 8, 13,1; 10, 7, 3; Ὁ. 1. 6, 5, 2; [τὸν τοιοῦτον εὐθυβόλῳ ὀνόματι ψευδοπροφήτην προσαγορεύει, κιβδηλεύοντα τὴν ἀληθῆ προφητείαν k. τὰ γνήσια νόθοις εὑρήμασι ἐπισκιάζοντα κτλ. Philo de spec. legg. iii. 8. 87; eccles. writ. [‘ Teaching’ 11, 5 ete. (where see Harnack)]; Grk. writ. use Ψψευδόμαντις. )
ψευδοπροφήτης (pseudoprophētēs) — false prophet.
ψευδο-προφήτης, ου, ὁ,
false, lying prophet, [NT+1st c.AD+]
ψευδοπροφήτης
pseudoprophetes
from 5571 and 4396; a spurious prophet, i.e. pretended foreteller or
religious impostor:--false prophet.
see GREEK for 5571
see GREEK for 4396
ψευδοπροφήτης, ου, ὁ
n.m.
a false prophet
ψευδοπροφήτης pseudoprophētēs 11x
a false prophet, one who falsely claims to speak by divine inspiration, whether as a foreteller of future events, or as a teacher of doctrines, Mt. 7:15; 24:24; Mk. 13:22; Acts 13:6; 1 Jn. 4:1; Rev. 16:13
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
See PROPHESYINGS, FALSE.
11 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 11 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 10 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.
τὸν τοιοῦτον εὐθυβόλῳ ὀνόματι ψευδοπροφήτην προσαγορεύει, κιβδηλεύοντα τὴν ἀληθῆ προφητείαν καὶ τὰ γνήσια νόθοις εὑρήμασιν ἐπισκιάζοντα.
Ἦν δέ τις ἐν τῇ πόλει πρεσβύτης πονηρὸς ψευδοπροφήτης, ὃν εἶχεν ἐν τιμῇ Ἱεροβόαμος ἀπατώμενος ὑπʼ αὐτοῦ τὰ πρὸς ἡδονὴν λέγοντος.
οὐ μενεῖ δὲ εἰ μὴ ἡμέραν μίαν: ἐὰν δὲ ᾖ χρεία, καὶ τὴν ἄλλην: τρεῖς δὲ ἐὰν μείνῃ, ψευδοπροφήτης ἐστίν.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
δίδωμι, transliterated as didōmi, means 'to give' and is used in a wide range of contexts, including bestowing, granting, and delivering. It appears frequently in the New Testament, such as in Matthew 4:9 and John 3:16. The word is built from a primary verb and has various forms and constructions, indicating its flexibility in usage.
δίδωμι,
[in LXX chiefly for נתן (53 words in all) ;]
to give—in various senses, acc. to context—bestow, grant, supply, deliver, commit, yield: absol., Ac 20:35; c. acc. rei et dat. pers., Mt 4:9 5:31, Jo 1:12, al. mult.; c. dat. pers., seq. ἐκ, Mt 25:8; id. c. gen. part.. Re 2:17; c. acc. pers., Jo 3:16, Re 20:13, al.; δεξιάς, Ga 2:9; φίλημα, Lk 7:45; γνῶσιν, Lk 1:77; κρίσιν, Jo 5:22; of seed yielding fruit, Read the full entry →
δίδωμι (διδῶ, Rev. iii. 9 LT WH; [δίδω Tr, yet see WH. App. p. 167]), 3 pers. plur. διδόασι (Rev. xvii. 13 [not Rec.]), impv. δίδου (Mt. v. 42 RG); impf. 3 pers. sing. ἐδίδου, 3 pers. plur. ἐδίδουν (ἐδίδοσαν, Jn. xix. 3 LT Tr WH [see ἔχω); fut. δώσω; 1 aor. ἔδωκα [2 pers. sing. -xes, Jn. xvii. 7 Trmrg., 8 Trmrg.; cf. reff. s. v. κοπιάω)], subjunc. δώσῃ [and δώσωμεν] fr. an imaginary indic. form ἔδωσα, [ Mk. vi. 37 T Trmrg.]; Jn. xvii. 2 (Tr mrg. WH δώσει) ; Rev. viii. 3 (LT Tr WH δώσει; cf. Lob. ad Phryn. p. 720 sq.; B. 36 (31); W. 79 (76); [Veitch s. v. 618. fin., also Soph. Lex. s. v. and esp. Intr. p. 40; WH. App. p. 172]); pf. δέδωκα [on the interchange between the forms of the pf. and of the aor. in this verb ef. B. 199 (172)]; plpf. ἐδεδώκειν and without augm. [W. § 12, 9; B. 33 (29)] dedaxew, Mk. xiv. 44; and L txt. T Tr WH in Lk. xix. 15; 3 pers. plur. δεδώκεισαν, Jn. xi. 57; 2…
Read the full entry →δίδωμι structed by Kenyon, P Lond I. p. 2ff. For a specimen of their petitions see P Par 26 (B.C. 163-2), reproduced in Selections, p. 12 ff. It opens—Baordret Πτολεμαίῳ καὶ Βασιλίσσῃ Κλεοπάτρᾳ τῇ ἀδελφῇ, θεοῖς Φιλομήτορσι, χαίρειν. Θανὴς καὶ Taods δίδυμαι, αἱ λειτουργοῦσαι ἐν τῷ πρὸς Μέμφει μεγάλῳ Σαραπιείῳ κτὰ. From 20.15 Kal ἐκ τούτων καὶ τῶν προτοῦ γενηθεισῶν δ[ι]δύμων κομισαμένων τὰ ἑαυτῶν καθ᾽ ἡμέραν δέοντα, we learn that the Twins were there ex officio as twins, in connexion with some Dioscuric cultus: see Rendel Harris Soanerges, p. 272. From later documents it will be enough to quote P Oxy IIT. 533%® (ii/ili A.p.) εὔπατε Kal τοῖς διδύμοις ὅτι προνοήσζα]τε τοῦ κερματίου, “Ὑ16}1 the twins also to be careful about the small change” (Edd.). The frequency of Didymus as a proper name we compare the Latin Geminus and Gemellus (cf. for the latter the farmer whose correspondence at end…
Read the full entry →δίδωμι (didōmi) — to give.
δίδωμι,
[Refs 8th c.BC+] (late δίδω [Refs 3rd c.AD+]; late forms, 1st pers. plural διδόαμεν see reading in [Refs 1st c.AD+]; but thematic forms are frequently used, especially in Epic dialect and Ionic dialect, διδοῖς, διδοῖσθα, [Refs 8th c.BC+], διδοῖ [Refs 8th c.BC+], uncertain in Attic dialect, [Refs 6th c.BC+], Epic dialect δίδωθι [Refs 8th c.BC+]; infinitive διδόναι, also διδοῦν [Refs 6th c.BC+], Epic dialect διδοῦναι [Refs 8th c.BC+], Aeolic dialect δίδων [Refs 3rd c.BC+]; participle διδούς, Aeolic dialect δίδοις [Refs 7th c.BC+]imperfect ἐδίδουν -ους -ου, [Refs 8th c.BC+] (Epic dialect δίδου [Refs 8th c.BC+]; 3rd.pers. plural ἐδίδοσαν [Refs 8th c.BC+] codices (ἀπ-), also ἔδιδον probably in [Refs]; Epic dialect iterative δόσκον [Refs 8th c.BC+]: future δώσω [Refs], Epic dialect διδώσω [Refs 8th c.BC+]; infinitive δωσέμεναι [Refs 8th…
Read the full entry →δίδωμι
didomi
a prolonged form of a primary verb (which is used as an alternative in
most of the tenses); to give (used in a very wide application,
properly, or by implication, literally or figuratively; greatly
modified by the connection):--adventure, bestow, bring forth, commit,
deliver (up), give, grant, hinder, make, minister, number, offer, have
power, put, receive, set, shew, smite (+ with the hand), strike (+
with the palm of the hand), suffer, take, utter, yield.
δίδωμι
v.
I offer, give
δίδωμι didōmi 415x
pluperfect, ἐδεδώκειν, to give, bestow, present, Mt. 4:9; 6:11; Jn. 3:16; 17:2, et al. freq.; to give, cast, throw, Mt. 7:6; to supply, suggest, Mt. 10:19; Mk. 13:11; to distribute alms, Mt. 19:21; Lk. 11:41; to pay tribute, etc., Mt. 22:17; Mk. 12:14; Lk. 20:22; to be the author or source of a thing, Read the full entry →
δίδωμι Redupl. from Root ΔΟ, Lat. do, dare. Orig. sense, to give, τί τινι Hom., etc.; in pres. and imperf. to be ready to give, to offer, id. Hom.
of the gods, to grant, κῦδος, νίκην, and of evils, δ. ἄλγεα, ἄτας, κήδεα id. Hom.; later, εὖ διδόναι τινί to provide well for . . , Soph., Eur.
to offer to the gods, Hom., etc.
with an inf. added, δῶκε τεύχεα θεράποντι φορῆναι gave him the arms to carry, Il.; διδοῖ πιεῖν gives to drink, Hdt., etc.
Prose phrases, δ. ὅρκον, opp. to λαμβάνειν, to tender an oath; δ. χάριν, ῀ χαρίζεσθαι, as ὀργῆι χάριν δούς having indulged his anger, Soph.;— λόγον τινὶ δ. to give one leave to speak, Xen.; but, δ. λόγον ἑαυτῶι to deliberate, Hdt.
c. acc. pers. to give over, deliver up, Hom., etc.
Verb-FAI-3P — Verb · future · active · indicative · third person · pluralfuture active indicative — an action still to come.
V-FAI-3P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Plural
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
414 occurrences in the New Testament, rendered 86 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 414 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 985 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῇ δὲ τετάρτῃ ἡμέρᾳ μετὰ τὴν γῆν τὸν οὐρανὸν ἐποίκιλλε διακοσμῶν, οὐκ ἐπειδὴ τοῦτον ἐν ὑστέρῳ γῆς ἔταττε, τῇ μὲν ἐλάττονι φύσει προνομίαν διδούς, τὴν δὲ κρείττονα καὶ θειοτέραν δευτερείων ἀξιῶν, ἀλλ’ εἰς ἔνδειξιν ἐναργεστάτην κράτους ἀρχῆς.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι, τὸν
μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι
σημεῖον (i.e., *semeion*) is a neuter noun meaning a sign, mark, or token. It encompasses various uses, including distinguishing features, omens, and miraculous signs, particularly in the context of divine authority. The New Testament frequently employs it to refer to miracles and wonders (e.g., Mt 12:38, 24:30). Notably, some lexicons suggest differing nuances regarding its use in relation to signs of divine intervention versus ordinary indications.
παράδοξον, θαυμάσιον. THESE words have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of his flesh; thus σημεῖον, John ii. 11; Acts ii. 19; τέρας, Acts ii. 22; John iv. 48; δύναμις, Mark vi. 2 ; Acts ii. 22; μεγαλεῖον, Luke i. 49; ἔνδοξον, Luke xiii. 17; παράδοξον, Luke v. 26; θαυμάσιον, Matt. xxi. 15 ; while the first three and the most usual are in like manner employed of the same supernatural works wrought in the power of Christ by his Apostles (2 Cor. xii. 12); and of the lying miracles of Antichrist no less (2 Thess. ii. 9). They will be found, on closer examination, not so much to represent different kinds of miracles, as miracles contemplated under different aspects and from different points of view. Tépas and σημεῖον are often linked together in the N. T. (John iv. 48; Acts ii. 22; iv. 30; 2 Cor. xii. 12); and times…
Read the full entry →σημεῖον, -ου, τό
[in LXX chiefly for אוֹת ;]
a sign, mark, token;
of that which distinguishes a person or thing from others: Mt 26:48, Lk 2:12, II Th 3:17 (cf. Deiss., LAE, 1532); seq. gen. epexeg., Ro 4:11; c. gen. obj., Mt 24:8, 30, II Co 12:12; c. gen. subj., Mt 16:3;
σημεῖον, -ov, τό, (σημαίνω [or σῆμα), ir. Aeschyl. and Hdt. down, Hebr. nix, @ sign, mark, token; aM uniy. that by which a pers. or a thing is distinguished from others and known: Mt. xxvi. 48; Lk. ii.12; 2 Th. iii. 17; σημεῖον περιτομῆς (explanatory gen. [ef. B. § 123, 4]), equiv. to σημεῖον, 6 ἐστι περιτομή, circumcision which should be a sign of the covenant formed with God, Ro. iv. 11; τὰ σημεῖα τοῦ ἀποστόλου, the tokens by which one is proved to be an apostle, 2 Co. xii. 12; a sign by which anything future is pre-announced, Mk. xiii. 4; Lk. xxi. 73 TO σημ. τῆς σῆς παρουσίας, gen. of the obj., Mt. xxiv. 35 Tov υἱοῦ Tov ἀνθρώπου, the sign which indicates that the Messiah will shortly, or forthwith, come from heaven in visible manifestation, ibid. 30; with a gen. of the subj. τὰ σημεῖα τῶν καιρῶν, i.e. the indications of future events which of καιροί furnish, what of καιροί portend…
Read the full entry →σημεῖον (ii/B.c.) (= Witkowski®, p. 111) περὶ μὲν [ο]Ἱῦν τῶν ἄλλων [οὔ σοι γέγραφα, Μ΄. . .o]s γάρ σοι σημα[ν]εῖ ἕκαστα, 20. IV. 12069 (B.c. 28) οὔπωι σεσήμαγκε τί ἐκβέβη[κ]ε, and τὸ. 10784 (A.D. 39) (= Chest. L. p. 83) οὐ καλῶς δὲ ἐπόησας ἐκπορευομένων πολλῶν φίλων μὴ σημᾶναί por μηδὲ ἕν. For the two forms σημᾶναι and σημῆναι, see Mayser Gr. i. p- 360, Psaltes Gr. p. 223. The pass. is seen in such passages as P Rein 71" (B.C. 141?) ἐν τῶν σημανθέντι χρόνωι, ‘ within the stipulated time,’ P Amh II. 318 (8.6. 112) σημανθέντος, ‘it having been reported,” P Oxy 11. 2831 (A.D. 45) τὸν σημαινόμένον δοῦλον, ‘the above-mentioned slave,” P Tebt II. 2782 (nursery acrostic—early i/A.D.) onpe(= at)veral μοι, τηρῖ ple] γάρ, “he is indicated to me, for he watches me (Ὁ) ᾿᾿ (Edd.), P Oxy I. 768 (A.D. 179) ὃ σημαινόμενός μου πατήρ, ‘‘my above-mentioned father,’’ 74. 79* (notice of death—A.p. 181-192)…
Read the full entry →σημεῖον (sēmeion) — sign.
σημεῖον, τό,
Ionic dialect σημήϊον, Doric dialect σᾱμήϊον [Refs 4th c.BC+], σᾱμεῖον [Refs 2nd c.BC+], σᾱμᾶον [Refs] —= σῆμα in all senses, and more common in Prose, but never in [Refs 8th c.BC+]: mark by which a thing is known, [Refs 5th c.BC+]; sign of the future, τυραννίδος σ. [Refs 5th c.BC+]; trace, track, σημεῖα δ᾽ οὔτε θηρὸς οὔτε του κυνῶν.. ἐξεφαίνετο [Refs 5th c.BC+]; of a cork on a buoy, [Refs 2nd c.AD+]
__b Doric dialect, tomb, [Refs 4th c.BC+]
2. sign from the gods, omen, [Refs 5th c.BC+]; wonder, portent, [LXX+2nd c.BC+]; especially of the constellations, regarded as signs, δύεται σημεῖα [Refs 5th c.BC+]
σημεῖον
semeion
neuter of a presumed derivative of the base of 4591; an indication,
especially ceremonially or supernaturally:--miracle, sign, token,
wonder.
see GREEK for 4591
σημεῖον, ου, τό
n.n.
a sign, miracle, indication
σημεῖον sēmeion 77x
a sign, a mark, token, by which anything is known or distinguished, Mt. 16:3; 24:3; 2 Thess. 3:17; a token, pledge, assurance, Lk. 2:12; a proof, evidence, convincing token, Mt. 12:38; 16:1; Jn. 2:18; in NT a sign, wonder, remarkable event, wonderful appearance, extraordinary phenomenon, 1 Cor. 14:22; Rev. 12:1, 3; 15:1; a portent, prodigy, Mt. 24:30; Acts 2:19; a wonderful…
Read the full entry →σημεῖον σημεῖον, ου, τό, σῆμα a sign, a mark, token, Hdt., attic
a sign from the gods, an omen, Soph., Plat.: esp. of the constellations, Eur.
a sign or signal to do a thing made by flags, Hdt.; αἴρειν, κατασπᾶν τὸ ς. to make or take down the signal for battle, Thuc.; τὰ σημεῖα ἤρθη the signals agreed upon were made, id. Thuc.
an ensign or flag, on the admiral's ship, Hdt.; on the general's tent, Xen.:—then, generally, a standard, ensign, Eur.: hence, a boundary, limit, Dem.
a device upon a shield, Hdt., Eur.; upon ships, a figure-head, Ar.
a signal, watchword, Thuc.
in reasoning, a sign or proof, Ar., Thuc., etc.:— σημεῖον δέ: or σημεῖον γάρ: (to introduce an argument) this is a proof of it, Dem., etc.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
77 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 77 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 72 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.
κατὰ μὲν γὰρ τὸ ἓν τάττεται τὸ λεγόμενον ἐν γεωμετρίᾳ σημεῖον, κατὰ δὲ τὰ δύο γραμμή, διότι ῥύσει μὲν ἑνὸς δυάς, ῥύσει δὲ σημείου συνίσταται γραμμή·
καὶ σημεῖον ἐπιβαλών, ᾧ γνώριμος ἂν εἴη, προσέταξεν ἀπιέναι.
ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς: προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.
τῷ κομίζοντί σοι τοῦτο τὸ ὄστρακον, ἄχρι οὗ ἀνακάμψῃ ἀπὸ Βερενίκης καὶ ἀπολάβῃς αὐτόν. σημεῖον ὅτι ἥκεις καλῶν με καὶ τὸν γαμβρὸν καὶ λέγω σοι ὅτι ὀφθαλμιᾷ. μὴ οὖν
Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς … . μετὰ τὴν ἀνάγνωσιν Ἀγαθοκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν οἱ παῖδες … ἱερογραμματέως εἰπόντος … ξα μὲν οὐλὰς τοῦ δ … τὸν
Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς … . μετὰ τὴν ἀνάγνωσιν Ἀγαθοκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν οἱ παῖδες ἐπὶ τοῦ σώματος … δ … Ἀμούνιος ἱερογραμματέως εἰπόντος αὐτοὺς εἶναι
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
τέρας (teras) refers to a wonder, marvel, or portent, often associated with miraculous signs. In the New Testament, it appears primarily in the plural form, τέρατα, alongside σημεῖα (signs), particularly in contexts involving divine acts or omens, as noted in Matthew 24:24 and Acts 2:22. The term can also denote a monster in a more concrete sense, though this usage is less common in the New Testament.
παράδοξον, θαυμάσιον. THESE words have this in common, that they are all used to characterize the supernatural works wrought by Christ in the days of his flesh; thus σημεῖον, John ii. 11; Acts ii. 19; τέρας, Acts ii. 22; John iv. 48; δύναμις, Mark vi. 2 ; Acts ii. 22; μεγαλεῖον, Luke i. 49; ἔνδοξον, Luke xiii. 17; παράδοξον, Luke v. 26; θαυμάσιον, Matt. xxi. 15 ; while the first three and the most usual are in like manner employed of the same supernatural works wrought in the power of Christ by his Apostles (2 Cor. xii. 12); and of the lying miracles of Antichrist no less (2 Thess. ii. 9). They will be found, on closer examination, not so much to represent different kinds of miracles, as miracles contemplated under different aspects and from different points of view. Tépas and σημεῖον are often linked together in the N. T. (John iv. 48; Acts ii. 22; iv. 30; 2 Cor. xii. 12); and times…
Read the full entry →τέρας, -ατος, τό
[in LXX chiefly for מוֹפֵת ;]
a wonder, marvel: in NT always pl., τ. κ. σημεῖα, Mt 24:24, al. (v.s. σημεῖον)
τέρας, fen. reparos, pl. τέρατα (cf. κέρας, init.), τό, (apparently akin to the verb rnpéw; accordingly something so strange as to cause it to be
τέρας. For τέρας in its NT sense of ‘‘ wonder,” ‘‘ portent,” we may cite Vett. Val. p. 34174 ἐὰν δέ πως τὸ δωδεκατημόριον εἰς θηριῶδες ἐκπέσῃ ἢ TO τούτῳ διάμετρον ἢ of τούτων κύριοι, τέρας ἢ ἄλογον ζῷον ἀποφαίνεσθαι. For MGr τέρατο, κε miracle,” see Thumb Hand. ὃ 105, n}. 2 ἐς
τέρας (teras) — wonders.
τέρας, τό:
genitive Epic dialect αος (not in [Refs 8th c.BC+], Ionic dialect εος [Refs 5th c.BC+]: plural, nominative Epic dialect τέραα [Refs 8th c.BC+], Ionic dialect τέρεα [Refs 5th c.BC+]; genitive Epic dialect τεράων [Refs 8th c.BC+]; dative Epic dialect τεράεσσι [LXX+8th c.BC+]; genitive singular τέρως variant in [Refs 8th c.BC+]:— sign, wonder, marvel, portent, ἡμῖν μὲν τόδ᾽ ἔφηνε τ. Ζεύς [Refs 8th c.BC+]; ᾐτέομεν δὲ θεὸν φῆναι τ. [Refs 8th c.BC+]; Ζεὺς δ᾽ Ἔριδα προΐαλλε.., πολέμοιοτ. μετὰ χερσὶν ἔχουσαν a sign of coming battle, [Refs 8th c.BC+]; especially of signs in heaven, ἀστέρα ἧκε Κρόνου πάϊς.., ναύτῃσι τ[Refs]; and with passive Verbs, τ. φανήτω [Refs 8th c.BC+]:—so always when the first syllable is lengthened, [NT+8th…
Read the full entry →τέρας
teras
of uncertain affinity; a prodigy or omen:--wonder.
τέρας, ατος, τό
n.n.
a wonder, portent
τέρας a sign, wonder, marvel, Lat. portentum, prodigium, Hom.; esp. of signs in heaven, Il. (cf. τεῖρος), etc.
in concrete sense, a monster, Διὸς τ. αἰγιόχοιο, of the Gorgon's head, id. Il.; of a serpent, id. Il.; of Typhoeus, Aesch.; of Cerberus, Soph.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
16 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 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ταῦτα δ’ οὕτως μὲν λεγόμενα φάσμασιν ἔοικε καὶ τέρασι, δράκων ἀνθρώπου προϊέμενος φωνὴν καὶ ἐνσοφιστεύων ἀκακωτάτοις ἤθεσι καὶ πιθανότησιν εὐπαραγώγοις γυναῖκα ἀπατῶν, καὶ ἕτερος αἴτιος σωτηρίας γενόμενος παντελοῦς τοῖς θεασαμένοις.
ἔνθα δὴ καὶ τέρας αὐτῷ συντυγχάνει θαυμάσιον.
ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς: προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.
τήν τε Ἀπολλωνάριον κυρίαν τὰ ὑ … φιδαετ … ηιτ … ιδια … τερας … τῆς δημοσιώσεως γεγονυίας διὰ τοῦ ἐν Ὀξυρύγχων πόλει … μνημονείου τῆς μὲν Ἀπολλωναρίου
χαῖρε κύριέ μου πάτερ Ἡραίσκος σὲ ἀσπάζομαι. τὴν αγιο … … τερας ἀνέβην εἰς τὴν πόλιν, ἵνα εἰδῶ τὰ καινότερα. μέχρι τῆς ιζ οὔπω εὕρηκαν τὸν
αι ὅποτε ἐὰν λιπῶ… αναγκαίων ἀστυγειτόνων. οἱ δὲ ἐν … ἀπὸ ὁμοτίμων μεταπέμπονται … τερας ε … ν ὁμοτίμου ἱερέας ἐπιου …… εἰς τὴν ἡμέτεραν κώμην τοῦτʼ ἐστιν τὸ
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
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.
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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
ἀποπλανάω means to lead astray or cause to wander away, often used metaphorically to indicate deception or error. It is derived from the prefix ἀπο- (away) and a root meaning to wander. The New Testament uses it in contexts like Mark 13:22, where it refers to misleading others, and 1 Timothy 6:10, indicating a departure from faith.
ἀπο-πλανάω, -ὥ; 1 aor. pass. ἀπεπλανήθην; to cause to go astray, trop. to lead away from the truth to error: τινά, Mk. xiii. 22; pass. to go astray, stray away from: ἀπὸ τῆς πίστεως, 1 Tim. vi. 10. ({Hippocr.]; Plat. Ax. p. 369 d.; Polyb. 3, 57, 4; Dion. Hal., Plut., al.)
ἀποπλανάω (apoplanaō) — to mislead.
ἀποπλᾰν-άω,
future -ήσω, lead astray, make to digress, λόγον[Refs 5th c.BC+]:— passive,wander away from, τῆς ὑποθέσεως[Refs 5th c.BC+]: absolutely, of leaderless wasps, [Refs 4th c.BC+]; wander from the truth, [Refs 3rd c.BC+]
II. distribute, in passive, ἀποπλανᾶται ἐς πάντα αἷμα καὶ πνεῦμα[Refs 5th c.BC+]
III. metaphorically, seduce, beguile, τοὺς ἐκλεκτούς[NT]
ἀποπλανάω
apoplanao
from 575 and 4105; to lead astray (figuratively); passively, to stray
(from truth):--err, seduce.
see GREEK for 575
see GREEK for 4105
ἀποπλανάω
v.
I cause to wander astray, have wandered away
ἀποπλανάω apoplanaō 2x
to cause to wander; met. to deceive, pervert, seduce, Mk. 13:22; pass. to wander; met. to swerve from, apostatize, 1 Tim. 6:10*
ἀποπλανάω = ἀποπλάζω to lead astray, Aeschin.; metaph. to seduce, beguile, τινά NTest.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
2 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.
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The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 501 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 307 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.
δυνατός (dunatos) means strong, mighty, or powerful, and can refer to physical strength or capability. It is used in contexts such as spiritual strength and ability to perform actions, as seen in Luke 14:31 and Romans 4:21. The neuter form δυνατόν signifies something that is possible, appearing in verses like Matthew 19:26. The lexicons agree on its general meanings without notable disagreement.
δυνατός, -ή, -όν
(< δύναμαι),
[in LXX for גִּבּוֹר, חַיִל, etc. ;]
strong, mighty, powerful: absol., Lk 1:49, 1 Col 1:26; οἱ δ., the chief men, Ac 25:5 ; of spiritual strength, Ro 15:1, II Co 12:10 13:9; seq. ἐν, Lk 24:19, Ac 7:22 18:24; πρός, II Co 10:4.
δυνατός, -7, -dv, (δύναμαι) ; [fr. Pind. down], Sept. for 31; able, powerful, mighty, strong; 1. absolutely; a. mighty in wealth and influence: 1 Co. i. 26; (Rev. vi. 15 Rec.); οἱ δυνατοί, the chief men, Acts xxv. 5, (Joseph. b. j. 1, 12, 4 ἧκον ᾿Ιουδαίων οἱ δυνατοί; Xen. Cyr. 5, 4, 1; Thue. 1,89; Polyb. 9, 23,4). ὁ δυνατός, the preéminently mighty one, almighty God, Lk. i.49. b. strong in soul: to bear calamities and trials with fortitude and patience, 2 Co. xii. 10; strong in Christian virtue, 2 Co. xiii. 9; firm in conviction and faith, Ro. xv. 1. 2. in construction; a. δυνατός εἶμι with inf., to be able (to do something; [B. 260 (224); W. 319 (299) ]): Lk. xiv. 31; Acts xi. 17; Ro. iv. 21; xi. 23; xiv.4 RG; 2 Co.ix.8 RG; 2 Tim. i. 12; Tit.i. 9; Heb. xi. 19 (Lehm. δύναται) ; Jas. lil. 2. b. δυνατὸς ἔν τινι, mighty i. 6. excelling in something: ἐν ἔργῳ x. λόγῳ, Lk. xxiv. 19; ἐν λόγοις…
Read the full entry →δυνατός. For δ. with a ‘‘complementary ” infinitive, as in 2 Tim 12, cf. P Magd 3° (B.c. 221), where in a lease it is laid down with reference to certain land—q δυνατὴ σπαρῆναι ἕως Xolax t τὴν δὲ μὴ δυνατὴν σπαρῆναι ἕως τ τοῦ Χοίαχ. For other exx. of the infin. construction cf P Eleph 818 (iii/B.c.) οὗτος δὲ δυνατός ἐστιν εἰσενέγκαι Kal ἔν[γυο]ν [t]k[ave]y, P Hib I. 781° 8.6. 244--3) ἐὰν δὲ μὴ δυνατὸς ἦσθα ἀπολῦσαι, P Giss I. 7911: ὁ (ii/A.p.) εἰ δυνατόν plow] ἦν διατρ[έ]χίειϊν πρὸς τὴν οἰκονομίαν τῶν ἡμετέρων, οὐκ ἂν ὠ[κἸνήκειν, P Leid Wit 18 {11 A.D.) ὅτι δυνατὸς εἶ (sc. ποιHoa κτλ,), Sy// 72118 (iv/B.c.) promising to render help καθ᾽ ὅτι ἂν ἦι δυνατός, etc. For the neuter δυνατόν see further P Petr ΤΙ. 11(1)8 (ες B.C. 252) εἰ δυνατόν ἐστιν καὶ μηθὲν σὲ τῶν ἔργων κωλύει, πειράθητι ἐλθεῖν εἰς τὰ ᾿Αρσινόεια, and cf. 2). 39 (g)!8 (middle iii/B.c.) διότι ὑπάρχει ἐν τῆι δωρεᾶι χόρτος…
Read the full entry →δυνατός (dunatos) — able.
δῠνᾰτ-ός, ή, όν,
also ός, όν [Refs 5th c.BC+]:— strong, mighty, in body or mind, ὅ τι ἦν αὐτῶν δυνατώτατον the ablest-bodied men, [Refs 5th c.BC+]; sound in limb, opposed to ἀδύνατος, [Refs 5th c.BC+]; of ships, fit for service, [Refs 5th c.BC+]; of things, δυνατώτερον ἀδικία δικαιοσύνης [Refs 5th c.BC+]; λόγος a powerful argument, [Refs 4th c.BC+]
2. with infinitive, able to do, [Refs 5th c.BC+]; δ. λῦσαι mighty to loose, [Refs 5th c.BC+]; -ώτατοι καὶ τοῖς σώμασιν καὶ τοῖς χρήμασιν λῃτουργεῖν Decrees cited in [Refs 5th c.BC+]; ὅσονπερ δ. εἰμι, with infinitive omitted, [Refs 5th c.BC+]
δυνατός
dunatos
from 1410; powerful or capable (literally or figuratively); neuter
possible:--able, could, (that is) mighty (man), possible, power,
strong.
see GREEK for 1410
δυνατός, ή, όν
Adj
powerful, able, possible
δυνατός dynatos 32x
able, having power, powerful, mighty; δυνατὸς εἶναι, to be able, i.q. δύνασθαι, Lk. 14:31; Acts 11:17; ὁ δυνατός, the Mighty One, God, Lk. 1:49; τὸ δυνατόν, power, i.q. δύναμις, Rom. 9:22; valid, powerful, efficacious, 2 Cor. 10:4; distinguished for rank, authority, or influence, Acts 25:5; 1 Cor. 1:26; distinguished for skill or excellence, Lk. 24:19; Acts 7:22; Read the full entry →
δυνατός adjdu^na^t os_h_on suff_acc adjdu^na^t os_on suff_acc δύναμαι strong, mighty, able, esp. in body, τὸ δυνατώτατον the ablest-bodied men, Hdt.:—of ships, fit for service, Thuc.
c. inf. able to do, Hdt., etc.
powerful, id. Hdt.; οἱ δυνατοί the chief men of rank and influence, Thuc.
pass., of things, possible, Lat. quod fieri possit, Hdt., etc.:— δυνατόν [ἐστι], c. inf., id. Hdt., Aesch., etc.; ὁδὸς δυνατὴ καὶ τοῖς ὑποζυγίοις πορεύεσθαι practicable, Xen.: —κατὰ τὸ δυνατόν, quantum fieri possit, Plat., etc.; so, ἐς τὸ δ. Hdt.; ὅσον δυνατόν Eur., etc.
adv. -τῶς, strongly, powerfully, Aeschin.; δ. ἔχει it is possible, Hdt.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
32 occurrences in the New Testament, rendered 7 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 32 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 69 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.
μέχρι μὲν γὰρ εἷς ἦν, ὡμοιοῦτο κατὰ τὴν μόνωσιν κόσμῳ καὶ θεῷ καὶ τῆς ἑκατέρου φύσεως ἐναπεμάττετο τῇ ψυχῇ τοὺς χαρακτῆρας, οὐ πάντας ἀλλ’ ὅσους χωρῆσαι δυνατὸν θνητὴν σύστασιν·
ᾧ τῶν μὲν ἐκεῖ γυναικῶν δυνατὸν αὐτῷ τὴν εὐδαιμονεστάτην λαβεῖν οὐκ ἠξίωσεν ἀγαγέσθαι, τιμῶν δὲ τὸ γένος τὸν γάμον πολιτεύει τοῦτον.
ἤτω τις πιστός, ἤτω δυνατὸς γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω ἁγνὸς ἐν ἔργοις.
αὐτὸς ἀπὸ σαυτοῦ ἀπομεριμνήσας ἐντυχεῖν· οὐ γὰρ ἐπιτήδειον ἦν ἡμᾶς γράφειν, ἀκηκόαμεν δὲ καὶ δυνατόν σε πορίσαι προστάγματα εἰς τὸ τιμωρηθῆναι αὐτούς. γίνωσκε οὖν ἐντυχόντος Δημέου Φανίαι κατὰ Ἀλκέτου
τυχὼν ἐπιστάτου εἰσέλθω εἰς τοὺς ἀγῶνας οὓς ὁ βασιλεὺς προτίθησιν καὶ μὴ καταφθαρῶ ἐνταῦθα, δυνατὸς ὦ δʼ ἐμαυτῶι βοηθῆσαι. ἔρρωσθε. ἔτους ϛ, μηνὸς
κύριε, ἐλθεῖν πρὸς ἡμᾶς, καὶ εὐθέως γείνεται τὸ ἔργον· ἐξήτακα γὰρ, καὶ λέγουσιν ὅτι δυνατόν ἐστιν. ἀσπάζομαι τὴν Νόνναν καὶ τὸν γλυκύτατον Κωνστάντιν. ἀσπάζομαι Μαρτύριον. ἀσπάζομαι Εὐφρόνιν. ἀσπάζομαι Σύρον
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 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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐκλεκτός (*eklektos*) means 'chosen' or 'select.' It is derived from the verb ἐκλέγω (*eklegō*), which means to pick out. The term is used in the New Testament to refer to those chosen by God, including Christians and angels, and appears in verses like Romans 8:33 and 1 Peter 2:9. There is some variation in how lexicons describe its application, particularly regarding its use in distinguishing between the 'called' and the 'chosen.'
ἐκ-λεκτός, -ή, -όν
(< ἐκλέγω),
[in LXX for בָּחַר (so prob. in Is 28:16, Pr 17:3, for MT בָּחַן), בָּרִיא, etc. ;]
choice, select (cl., rarely; Thuc., Plat., al.), hence, eminent: Ro 16:13 (cf. Ez 27:24).
As in Inscr. (MM, Exp., xii), chosen; esp. as in LXX, of Israel, elect, chosen of God (Is 65:9, Ps 105:43, al.); so in NT;
ἐκ-λεκτός, -7, -όν, (ἐκλέγω), picked out, chosen; rare in Grk. writ., as Thue. 6, 100; Plat. lege. 11 p. 938 b.; 12, 948 ἃ.» ete.; Sept. for 13n3 and "73; in the N. T. ΤΙΣ chosen by God, and a. to obtain salvation through Christ (see ἐκλέγω); hence Christians are called οἱ ἐκλεκτοὶ τοῦ θεοῦ, the chosen or elect of God, [ef. W. 35 (34); 234 (219)], (AI "3, said of pious Israelites, Is. Ixv. 9, 15, 23; Ps. civ. (cv.) 43, cf. Sap. iv. 15): Lk. xviii. 7; Ro. viii. 33; Col. iii. 12; Tit.i.1; without the gen. θεοῦ, Mt. xxiv. 22,24; Mk. xiii. 20, 22; 1 Pet. 1.1; with the addition of rod Χριστοῦ, as gen. of possessor, Mt. xxiv. 31; Mk. xiii. 27 [Τ᾿ Trom.gen.]; κλητοὶ καὶ ἐκλεκτοὶ K. πιστοί, Rev. xvii. 14; γένος ἐκλεκτόν, 1 Pet. ii. 9 (fr. Is. xliii. 20, ef. Add. to Esth. viii. 40 [vi. 17, p. 64 ed. Fritz.]); ἐκλεκτοί, those who have become true partakers of the Christian salvation are…
Read the full entry →ἐκλεκτός. In P Rein 43° (A.p. 102) a ‘‘choice” or “" beautiful ”’ lodging which is being let is described as ἐκλεκτὸν ἀντρῶνα (4. ἀνδρῶνα). For the distinctive Biblical use of the word, cf. farm-accounts—P Fay 1023, (c, A.D. 105) where ἐγλεκ(τοί) is applied to baskets ‘‘ ‘selected,’ 1.6. of a better quality than the rest ’’ (Edd.), and OGZS 499% (ii/A.D.) τῶν ἐκλεκτῶν ἐν Ρώμῃ δικαστῶν, with which Dittenberger compares 76, 56729 (ii/A.D.) ἐπίλεκτον κριτήν, the zudex selectus of the Latin inscriptions. The Avircius epitaph— late ii/A.p.—from MS. of Acta Sanctorum has ἐκλεκτῆς πόλεως ὁ πολείτης τοῦτ᾽ ἐποίησα. See also BGU II. 603% (ὦ. A.D. 167) ἐλαίας ἐγλεκτῆς.
ἐκλεκτός (eklektos) — select.
ἐκλεκτ-ός, ή, όν,
picked out, select, [Refs 6th c.BC+]; ἐ. δικασταί,=Latin iudices selecti, [Refs 2nd c.AD+] adverb -τῶς interpolated in Suid. see at {ἐπίλεκτος}.
2. choice, pure, σμύρνη [LXX+3rd c.BC+]; ἐκλεκτόν,= corn, [LXX+2nd c.AD+]
II. chosen of God, elect, [LXX+NT]
ἐκλεκτός
eklektos
from 1586; select; by implication, favorite:--chosen, elect.
see GREEK for 1586
ἐκλεκτός, ή, όν
Adj
chosen, elect, choice, select
ἐκλεκτός eklektos 22x
chosen out, selected; in NT chosen as a recipient of special privilege, elect, Col. 3:12; specially beloved, Lk. 23:35; possessed of prime excellence, exalted, 1 Tim. 5:21; choice, precious, 1 Pet. 2:4, 6
ἐκλεκτός ἐκλεκτός, ή, όν ἐκλέγω picked out, select, Thuc., Plat., etc.
οἱ ἐκλεκτοί, the elect, NTest.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
e-lekt':
That is, "chosen," "selected."
In the Old Testament the word represents derivatives of bachar, elegit;
In the New Testament eklektos. It means properly an object or objects of selection.
This primary meaning sometimes passes into that of "eminent," "valuable," "choice"; often thus as a fact, in places where the King James Version uses "chosen" (or "elect") to translate the original (eg. Isa 42:1; 1Pe 2:6). In the King James Version "elect" (or "chosen") is used of Israel as the race selected for special favor and to be the special vehicle of Divine purposes (so 4 times in Apocrypha, Tobit and Ecclus); of the great Servant of Yahweh (compare Lu 23:35; the "Christ of God, his chosen"); compare eminent saints as Jacob, Moses…
24 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 22 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 56 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὅταν δὲ ἤδη ὁ μὲν Ἀβρὰμ ἀντὶ φυσιολόγου γένηται σοφὸς καὶ φιλόθεος μετονομασθεὶς Ἀβραάμ, ὃς ἑρμηνεύεται πατὴρ ἐκλεκτὸς ἠχοῦς — ἠχεῖ μὲν γὰρ ὁ γεγωνὸς λόγος, πατὴρ δὲ τούτου ὁ νοῦς ἐπειλημμένος τοῦ σπουδαίου —, Σάρα δὲ ἀντὶ τῆς ἀρχῆς μου γένηται…
ἐκ δὲ τῆς Δανίτιδος φυλῆς ἐκλεκτοὶ δισμύριοι ἑπτακισχίλιοι ἑξακόσιοι.
ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς: προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.
ὀκτακοσίαις καὶ ἐξαιρέτων ἐλαίας ἐκλεκτῆς μελαίνης ἀρταβῶν δύο μέτρωι δρόμωι ἰδίωι τῶι τοῦ Μάρκου Ἀντωνίου Ἄπρου καὶ ἐλαίου ἐλαείνου
Παρμοῦθι μηνὸς τοῦ εἰσιόντος ἕκτου ἔτους Τραιανοῦ Καίσαρος τοῦ κυρίου ὃ ἔχω κατάγαιον καὶ ἐκλεκτὸν ἀνδρῶνα ἐν κώμῃ Ἰβιώνι Ταυκελμεως, ἐνοικίου τοῦ συμπεφωνημένου τῶν προκειμένων μηνῶν ἀργυρίου δραχμῶν τεσσεράκοντα,
ἕτερα ἀκρόδρυα, φόρου τοῦ ἑσταμένου πρὸς ἀλλήλους κατʼ ἔτος ἀργυρίου δραχμῶν ἑκατὸν ἑξήκοντα καὶ ἐκλεκτῆς ἐλαίας μελαίνης ἀρταβῶν τριῶν ἀκίνδυνα παντὸς κινδύνου τῶν ὑπὲρ τοῦ παραδείσου κατʼ ἔτος δημοσίων