Mark 14:50 — Word Study
N1904καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
BSAAndkai having leftaphiēmi▸ [left, forsook, abandoned] Himautos [Jesus, the Messiah] fledpheugō▸ [ran away, escaped, took flight] all. [all the disciples, they all]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἀφέντες | having left | Verb, second aorist, active |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| ἔφυγον | fled | Verb, second aorist, active |
| πάντες. | all. |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then everyone deserted Him and fled. |
| KJV | And they all forsook him, and fled. |
| ASV | And they all left him, and fled. |
| YLT | And having left him they all fled; |
| WEB | They all left him, and fled. |
| BBE | And they all went away from him in fear. |
Where they part company is ἀφέντες — see How Translations Differ.
The structure is clear, with one main action followed by a participial phrase and a verb phrase that details the sequence of events.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
subjectἀφίημι
verbἀφίημι
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 14:50
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Betrayal and Arrest of Jesusgenerated
Mark 14:50 describes the moment when all of Jesus' disciples deserted Him during His arrest. This was a fulfillment of His earlier prediction that they would scatter. The context shows the tension and fear among the disciples as they witnessed the events unfolding around them, reflecting the challenges of faith in dire circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 14:27 | Then Jesus said to them, “You will all fall away, for it is written: ‘I will strike the Shepherd, and the sheep will be scattered.’ |
| 2 | Job 19:13–14 | He has removed my brothers from me; my acquaintances have abandoned me. |
| 3 | Psalm 38:11 | My beloved and friends shun my disease, and my kinsmen stand at a distance. |
| 4 | Psalm 88:7–8 | Your wrath weighs heavily upon me; all Your waves have submerged me. Selah |
| 5 | Isaiah 63:3 | “I have trodden the winepress alone, and no one from the nations was with Me. I trampled them in My anger and trod them down in My fury; their blood spattered My garments, and all My clothes were stained. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — ἀφέντες, aphiēmigenerated
The word ἀφίημι (aphiēmi) means to leave or release, indicating a decisive action taken by the disciples. It is a second aorist participle, which means it describes an action that has already occurred in the past, specifically highlighting the moment they abandoned Jesus.
This verb carries the connotation of forsaking or abandoning, emphasizing the gravity of the disciples' actions. They did not just leave; they forsook Him in His time of need, which adds emotional weight to the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Then everyone deserted Him and fled.' This is echoed in the KJV with 'And they all forsook him, and fled,' and the ASV which states 'And they all left him, and fled.'
The translations agree on the core meaning of the disciples abandoning Jesus. However, the YLT uses 'having left him they all fled,' which emphasizes the action of leaving before fleeing.
Sentence Structuregenerated
The main verb in the verse is ἀφέντες, having left, which is followed by the object αὐτὸν, Him, and concludes with the verb ἔφυγον, fled, with the subject πάντες, all. This structure highlights the sequence of actions taken by the disciples.
The sentence is straightforward, with a clear subject-verb-object order, illustrating the disciples' actions in a direct manner.
Septuagint Backgroundgenerated
In Mark 14:50, the Greek terms ἀφέντες (aphiēmi, "having left") and ἔφυγον (pheugō, "fled") are used to convey the disciples' abandonment of Jesus. The verb ἀφίημι appears in the Septuagint, where it can render Hebrew words like כִּפֶּר (kipper, "to cover over") and סָלַח (salach, "to forgive"), suggesting a sense of leaving behind or releasing. This choice emphasizes the gravity of their departure, as it implies not just physical absence but also a spiritual or relational severance.
The verb ἔφυγον corresponds to the Hebrew נוּס (nus, "to flee"), which carries the connotation of escaping danger. This reinforces the urgency and fear of the disciples as they abandon Jesus in a moment of crisis, highlighting the stark contrast between their earlier commitments and their immediate reaction to peril.
In plain words — the whole versegenerated
Mark 14:50 tells us that all the disciples deserted Jesus and ran away when He was arrested. This moment shows their fear and the fulfillment of Jesus' prediction that they would scatter.
Frequently Asked Questionsgenerated
It means that in a moment of crisis, the disciples abandoned Jesus out of fear, highlighting their human frailty.
They fled because they were afraid of the consequences of being associated with Jesus during His arrest.
Yes, 'fled' indicates a hurried and fearful escape, emphasizing the urgency of their departure.
We can reflect on our own responses in times of fear and how we might abandon our commitments or beliefs under pressure.
Reflection Questionsgenerated
- In what situations do I find myself abandoning my commitments or beliefs?
- How can I strengthen my faith to stand firm in difficult times?
- What lessons can I learn from the disciples' fear and flight?
- How can I support others who may be struggling with fear in their faith?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the fulfillment of Jesus' prophecy about the disciples' abandonment.
Then his disciples, leaving him, all fled. The word of the Lord which he had spoken was fulfilled, that all his disciples would be scandalized in him that very night.
Bede emphasizes that the disciples' flight fulfilled Jesus' prediction that they would be scandalized.
Early Church Fathers on Mark 14 →Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Mark 14:50 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they all forsook him and fled. That is, his disciples, as the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions read; and who seem to have transcribed it from Matthew, and lest it
Read John Gill on Mark 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
Read Robert Jamieson on Mark 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(46-50) Took him.—Better, as before, seized. See Notes on Matthew 26:51-56.
Read Charles John Ellicott on Mark 14 →CambridgeThe Cambridge Bible for Schools and Colleges50. they all forsook him, and fled] Even the impetuous Peter who had made so many promises; even the disciple whom He loved.
Read Cambridge on Mark 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 132. — OF JESUS, Mark 14:43-52.(See notes on Matthew 26:47-57.)
Read Daniel Denison Whedon on Mark 14 →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
Then everyone deserted Him and fled.
They all left him, and fled.
Then everyone deserted Him and fled.
Then all the disciples left him and fled.
Tyndale line
And they all forsook him, and fled.
And they all left him, and fled.
And they all left him, and fled.
And they all forsook him, and fled.
Then they all forsooke him, and fled.
Strictly literal
And all left him and fled.
And having left him they all fled;
And having left Him they all fled;
All those with Jesus left him and ran away.
From the Latin
Then his disciples leaving him, all fled away.
Simplified
Then all Jesus' disciples deserted him and ran away.
And they all went away from him in fear.
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.
Tunc discipuli ejus relinquentes eum, omnes fugerunt.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܝܕܝܢ ܫܒܩܘܗܝ ܬܠܡܝܕܘܗܝ ܘܥܪܩܘ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
The standard critical text of the New Testament.
καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
The previous edition, still widely cited.
καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
The Society of Biblical Literature edition, freely licensed.
καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
An independent critical text built from the oldest witnesses then known.
καὶ ἀφέντες αὐτὸν ἔφυγον πάντες.
A recent critical edition following documentary evidence closely.
καὶ ἀφέντες αὐτὸν — πάντες.
The reading of the majority of surviving manuscripts.
καὶ ἀφέντες αὐτὸν — πάντες.
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 |
|---|---|---|
| ἔφυγον fled | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 14:50
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
ἀφίημι (aphiemi) means to send away or release, encompassing a range of actions such as forgiving debts or sins, allowing someone to depart, and neglecting something. It appears in various contexts in the New Testament, including forgiveness in Matthew 9:2 and the release of the spirit in Matthew 27:50. The word is built from the prefix ἀπ- (away) and ἵημι (to send).
ἀφ-ίημι,
[in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc.;]
to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), I Co 7:11-13; of death, τ. πνεῦμα (Ge 35:18, Hdt., al.), Mt 27:50; (φωνήν, to utter a cry, Mk 15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mt 18:27; τ. ὀφειλήν, Mt 18:32; esp. of sins (Cremer 296 f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mt 9:2, Ro 4:7(LXX), I Jo 1:9, al.; punctiliar and…
Read the full entry →ἀφ-ίημι ; pres. 2 pers. sing. ἀφεῖς (fr. the form apéw, Rev. ii. 20 for Ree. ἐᾷς), [3 pers. plur. ἀφιοῦσιν Rev. xi. 9 Tdf. edd. 2, 7, ἔν. a form ἀφιέω ; cf. B. 48 (42)]; impf. 3 pers. sing. ἤφιε, with the augm. before the prep., Mk. i. 34; xi. 16, fr. the form apiw; whence also pres. 1 pers. plur. ἀφίομεν Lk. xi. 4 L T Tr WH for ἀφίεμεν Ree. and 3 pers. apiovow Rev. xi. 9 L T Tr WH; [see WH. App. p-: 167]; fut. ἀφήσω; 1 aor. ἀφῆκα, 2 pers. sing. -xes Rev. ii. 4 T Tr WH (cf. κοπιάω] ; 2 aor. impv. ἄφες, ἄφετε, subj. 8 pers. sing. ἀφῇ, 2 pers. plur. ἀφῆτε, [inf. ἀφεῖναι (Mt. xxiii. 23 L T Tr WH; LK. v. 21 L txt. T Tr WH)], ptep. ἀφείς, ἀφέντες ; Pass., pres. ἀφίεμαι, [yet 3 pers. plur. apiovra Jn. xx. 23 WH mrg. ete.; cf. ἀφίω above]; pf. 3 pers. plur. ἀφέωνται (a Doric form [ef. W. § 14, 3 a.; B 49 (42); Kiihner § 285, 4], Mt. ix. 2,5; Mk. ii. 5, [9] —in both these Gospels L [exe. in Mk.…
Read the full entry →ἀφίημι. Some abnormal NT forms of this very “irregular ’’ verb may be illustrated: cf. Moulton, Ainéectung, p. 82f. The unaugmented aor. pass. ἀφέθησαν in Rom 47 (from Ps 311) where δὲ has ἀφείθησαν) is matched by OG/S 435° (ii/B.c.) ἀφέθη; but BGU IV. 10228 (a.p. 196) ἀφθείθημεν (zc. ἀφειθ.). ᾿Αφέωνται is to be compared with the imper. ἀφεώσθω in Michel §85'4 (Arcadian ?iii/B.C.), as well as with the Herodotean ἀνέωται : see Pro/eg. p. 38 2. Against this note imper. ἀφείσθω in CPHerm 119 verso lii- 14 (Gallienus). The pres. ἀφεῖς in Rev 27° and Ex 32%? is best taken as a regular contraction of doles, from ἀφίω (not a contract verb), which is the normal conjugation into which the -μι verb tends here to merge itself: evidence for ἀφιέω seems to be wanting. The assumption of an ἀφέω, formed by proportion from ἀφήσω, is insufficiently supported by the barbarous Silco inscr., OG/7S 20118…
Read the full entry →ἀφίημι (aphiēmi) — to release: leave.
ἀφίημι,
2nd pers.singular ἀφίης[Refs 5th c.BC+] Ionic dialect ἀπίει[Refs 5th c.BC+], 1st pers.plural ἀφίεμεν[Refs 5th c.BC+]imperfect ἀφίειν, with double augment ἠφίειν[Refs 5th c.BC+]; 3rd.pers.singular ἀφίει[Refs 8th c.BC+], Ionic dialect ἀπίει[NT+5th c.BC+]; 2nd pers.plural ἀφίετε[Refs 4th c.BC+]; 3rd.pers.plural ἀφίεσαν [Refs 5th c.BC+]: future ἀφήσω[Refs 8th c.BC+], Ionic dialect ἀπ-[Refs 5th c.BC+]: perfect ἀφεῖκα[Refs 5th c.BC+]aorist I ἀφῆκα, Ionic dialectἀπ-, Epic dialect ἀφέηκα, used in indicative only, [Refs 8th c.BC+]aorist 2 indicative only in dual and plural, ἀφέτην, ἀφεῖμεν, ἀφεῖτε or ἄφετε, ἀφεῖσαν or ἄφεσα; imperative ἄφες, subjunctive ἀφῶ, optative αφείην (2nd pers.plural ἀφεῖτε[Refs 5th c.BC+]infinitive ἀφεῖναι, participle ἀφείς:—middle, ἀφίεμαι, Ionic dialect ἀπίεμαι, [Refs 5th c.BC+]: imperfect 3rd.pers.singular…
Read the full entry →ἀφίημι
aphiemi
from 575 and hiemi (to send; an intensive form of eimi, to go); to
send forth, in various applications (as follow):--cry, forgive,
forsake, lay aside, leave, let (alone, be, go, have), omit, put (send)
away, remit, suffer, yield up.
see GREEK for 575
ἀφίημι
v.
I send away, release, remit, forgive, permit
ἀφίημι aphiēmi 143x
to send away, dismiss, suffer to depart; to emit, send forth; τὴν φωνήν, the voice, to cry out, utter an exclamation, Mk. 15:37; τὸ πνεῦμα, the spirit, to expire, Mt. 27:50; to omit, pass over or by; to let alone, care not for, Mt. 15:14; 23:23; Heb. 6:1; to permit, suffer, let, forbid not; to give up, yield, resign, Mt. 5:40; to remit, forgive, pardon; to relax, suffer to become less intense, Rev. 2:4; to leave, depart from; to desert, forsake; to leave remaining or alone; to leave behind, i.e. at one’s death, Read the full entry →
ἀφίημι ι short in epic, except in augm. tenses: ι_ attic to send forth, discharge, Lat. emittere, of missiles, Hom., etc.:—hence to let loose, utter, give vent to words, Hdt., Trag.
to let fall, Il.
to send forth an expedition, dispatch it, Hdt.: Pass., of troops, id. Hdt.
to give up or hand over to, τινι τί id. Hdt., attic:—Pass., ἡ Ἀττικὴ ἀπεῖτο ἤδη Hdt.
to send away, let go, loose, set free, Il., attic:—c. acc. pers. et gen. rei, to set free from a thing, let off from, Hdt.: in legal sense to release from an engagement, accusation, etc., ἀφ. τινὰ φόνου Dem.
to dissolve, disband, break up an army, Hdt.:— to dismiss the council or law-courts, Ar.
to put away, divorce, Hdt.
to let go as an ἄφετος, consecrate, Xen.
of things, to get rid of, δίψαν Il.; to shed its blossoms, of plants, Od.; to slacken its force, of a dart, Il.
Verb-2AAP-NPM — Verb · second aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AAP-NPM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
146 occurrences in the New Testament, rendered 69 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 48 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.
χρώματα μὲν [ἡ] ὅρασις, φωνὰς δὲ ἀκοή, χυλοὺς δὲ γεῦσις, καὶ ὄσφρησις ἀτμούς, μαλακότητας δὲ καὶ σκληρότητας καὶ ὅσα θερμὰ ἢ ψυχρὰ λειότητάς τε καὶ τραχύτητας ἁφή.
ὡς δʼ ἀπιοῦσαν ἐπιλελοίπει τὰ ἀναγκαῖα, ἐν κακοῖς ἦν, ὕδατος δὲ σπανίζοντος ὑπʼ ἐλάτῃ τινὶ θεῖσα τὸ παιδίον ψυχορραγοῦν, ὡς μὴ παρούσης τὴν ψυχὴν ἀφῇ, προῄει πορρωτέρω.
οὕτως γὰρ εἶπεν: Ἐλεᾶτε, ἵνα ἐλεηθῆτε: ἀφίετε, ἵνα ἀφεθῇ ὑμῖν: ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν: ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν: ὡς κρίνετε, οὕτως κριθήσεσθε: ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν.
κομίσωμαι, ἔφη, τό τε ἐκφόριον καὶ τὸ ἀνήλωμα, ἐάν τι καταλείπεται κομίσασθε. καὶ ἡμεῖς ἀφήκαμεν οὖν αὐτούς. τὸν σπόρον τοῦ σησάμου ἐφώδευσα τῆι θ τοῦ Φαμενώθ, καὶ ἐνῆν ἀνατολὴ
Ζήνων ὑπὲρ στρ … … παραλάβετε Κλέαρχον … τὸ φόρετρον καὶ συντ … αὐτὸν ἄφετε ἔρρωσο. ε ἔτους … Μεσορὴ β
ἔτους ιϛ, Πανήμου ἐμβολίμου. ἄφες ἐκ καταπλοῦ ἐν βασιλικῆι εἰκοσόρωι εἰς Φιλάμμονα Θεσσαλὸν τῶν Νικοφίλου ξεναγὸν σχιζίαν πυρράκη κλαστὸν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
φεύγω (pheugo) means to flee or escape, both literally and metaphorically. It is used in various contexts in the New Testament, such as fleeing from danger or shunning vices. The word can be combined with prepositions to indicate direction or the object of flight. Notably, Abbott-Smith mentions its use in Matthew 8:33 and 26:56, while Thayer's entry emphasizes its metaphorical applications in avoiding sin.
φεύγω
[in LXX chiefly for נוּס, also for בּרח, etc. ;]
to flee from or away, take flight: absol., Mt 8:33 26:56, Mk 5:14 14:50, Lk 8:34, Jo 10:12, Ac 7:29; seq. εἰς, Mt 2:13 10:23 24:16 (WH, txt.), Mk 13:14, Lk 21:21, Re 12:6; ἐπί, c. acc. loc., Mt 24:16 (WH, mg.); ἐκ, Ac 27:30; ἀπό, c. gen. loc. (cl.), Read the full entry →
φεύγω ; fut. φεύξομαι ; 2 aor. ἔφυγον ; fr. Hom. down; Sept. for 033 and m3; to 7166, 1. 6. a. to flee away, seek safety by flight: absol., Mt. viii. 33; xxvi. 56; Mk. v. 14; xiv. 50; Lk. viii. 34; Jn. x. 12, [13 (here GT Trtxt. WH om. L Trmrg. br. the cl.)]; Acts vii. 29; foll. by εἰς with an ace. of the place, Mt. ii. 13; x. 23; [xxiv. 16, here RG TWH ore. ἐπί]; Mk. xiii. 14; Lk. xxi. 21; [Jn. vi. 15 Tdf.]; Rev. xii. 6; foll. by ἐπί with an acc. of the place, Mt. xxiv. 16 [here L Tr WH txt. eis]; ἐκ τοῦ πλοίου, Acts xxvii. 30; foll. by ἀπό with a gen. of the place, in a purely local sense, to leave by fleeing, as in Grk. writ. (cf. W. 223 (210); [B.§ 131, 1]), Mk. xvi. 8; by ἀπό with a gen. of the pers. inspiring fear or threatening danger (after the Hebr.), Jn. x. 5; Jas. iv. 7; poetically, φεύξεται aw αὐτῶν ὁ θάνατος, death shall flee from them, opp. to ζητήσουσι θάνατον, Rev. ix.…
Read the full entry →φεύγω, “‘flee,”’ “escape”: Preisigke 675718 (B.c. 249-8) κατελάβομεν δὲ τὸν ᾿Ατφεῦν πεφευγότα, P Oxy II. 295" (c. A.D. 35) γίνωσκε ὅτι Σέλευκος ἐλθὼν ὧδε πέφευγε, “I must tell you that Seleucus came here and has fled” (Edd.), 26. XIT. 14158 (late iii/a.p.) ἵν]α μὴ φεύγωσιν, ‘lest they run away,” to avoid a certain duty laid upon them, P Grenf 11,
φεύγω (pheugō) — to flee.
φεύγω,
[Refs 8th c.BC+]infinitive φευγέμεν, φευγέμεναι, [Refs]; imperfect ἔφευγον [Refs 8th c.BC+]: future φεύξομαι [Refs 8th c.BC+]; also φευξοῦμαι in [Refs 5th c.BC+] (but uncertain where found in Attic dialect Prose, [Refs 5th c.BC+]; φευξεῖται is uncertain reading in [Refs 4th c.BC+]; future active ἐκ-φεύξω only late, variant in [Refs 5th c.BC+]aorist ἔφῠγον, Ionic dialect φύγεσκον [Refs 8th c.BC+]: perfect πέφευγα [Refs 5th c.BC+]; optative πεφεύγοι [Refs 8th c.BC+], participle πεφευγότες [Refs 8th c.BC+]; participle perfect passive πεφυγμένος in active sense, [Refs 8th c.BC+]; Epic dialect πεφυζότες (compare φύζα) [Refs 8th c.BC+]; Aeolic dialect πεφύγγων, see at {φυγγάνω}:—middle, μὴ φεύγησθε Anon.Hist. in [Refs]aorist 1 δια-φεύξασθαι Decrees [Refs 5th…
Read the full entry →φεύγω
pheugo
apparently a primary verb; to run away (literally or figuratively); by
implication, to shun; by analogy, to vanish:--escape, flee (away).
φεύγω
v.
I flee, escape, shun
φεύγω pheugō 29x
absol. to flee, take to flight, Mt. 2:13; 8:33; to shrink, stand fearfully aloof, 1 Cor. 10:14; to make escape, Mt. 23:33; trans. to shun, 1 Cor. 6:18; 1 Tim. 6:11; 2 Tim. 2:22; to escape, Heb. 11:34
φεύγω Root ΦΥΓ φύζα perfect passive participle πεφυγμένος has active meaning. to flee, take flight, run away, Il.;—with Preps., φ. ἀπό or ἔκ τινος Hom., etc.; rarely c. gen. only, πεφυγμένος ἦεν ἀέθλων Od.:—c. acc. cogn., φεύγειν φυγήν Eur.; (so, φυγῆι φ. Plat.); φ. τὴν παρὰ θάλασσαν (sc. ὁδόν) to flee toward the sea, Hdt.
the pres. and imperf. properly express the endeavour to flee: hence the part. φεύγων is added to the compd. Verbs ἀποφεύγω, ἐκφεύγω, προφεύγω, to distinguish the attempt from the accomplishment, βέλτερον, ὡς φεύγων προφύγηι κακὸν ἠὲ ἁλώηι it is better that one should flee and escape than stay and be caught, Il.; φεύγων ἐκφ. Hdt., etc.
Read the full entry →Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
30 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 29 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 79 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.
λεκτέον οὖν ὅτι ὁ μὲν καταποντούμενος ὁ Αἰγύπτιός ἐστι τρόπος, ὅς, κἂν φεύγῃ, ὑπὸ τὸ ὕδωρ τουτέστιν ὑπὸ τὴν φορὰν τῶν παθῶν φεύγει, ὁ δὲ πίπτων ἱππεὺς εἰς τὰ ὀπίσθια οὐκ ἔστι τῶν φιλοπαθῶν·
τοῦ θεοῦ δʼ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν Ἄδαμος πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ πραττόμενον καὶ τὴν αἰτίαν ἐπυνθάνετο, διʼ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ…
ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου: Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφ̓ ἡμῶν;
παρὰ Λύκτου τοῦ Ἀπυήιος τῶν σῶν γεωργῶν· ἔγω παρέμεινα ἐν τῇ κώμῃ μὴ βουλόμενος φυγεῖν … … ων δημοσίων γεωργῶν ὅπως μὴ καὶ οἱ λοιποὶ ἀνάστατοι γένωνται
τῶι ἡγεμόνι, ὅτι δοῦλος ἐκείνου ὁ τῆς παιδίσκης μου υἱὸς α … υ … ἔφυγεν αὐτῶι ὁ ἡγεμὼν … ἐστιν ου
Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι· λέγει μοι
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.