Mark 15:30 — Word Study
N1904σῶσον σεαυτὸν καὶ καταβὰς ἀπὸ τοῦ σταυροῦ.
BSAdo savesōzō▸ [rescue, deliver from harm] Yourselfseautou andkai descendingkatabainō▸ [away from, from the top of] fromapo theho cross!stauros [the instrument of crucifixion]
| Greek | English | Parsing |
|---|---|---|
| σῶσον | do save | Verb, aorist, active |
| σεαυτὸν | Yourself | Reflexive pronoun, second person, accusative |
| καὶ | and | Conjunction |
| καταβὰς | descending | Verb, second aorist, active |
| ἀπὸ | from | Preposition |
| τοῦ | the | Article, genitive, singular |
| σταυροῦ. | cross! | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | come down from the cross and save Yourself!” |
| KJV | Save thyself, and come down from the cross. |
| ASV | save thyself, and come down from the cross. |
| YLT | save thyself, and come down from the cross!' |
| WEB | save yourself, and come down from the cross!” |
| BBE | Keep yourself from death, and come down from the cross. |
Where they part company is in the phrasing of the command to save, with slight variations in emphasis.
The sentence consists of a single imperative command that combines two actions directed at Jesus.
4 commentators on this verse
Gill, Jamieson, Ellicott, Whedon & more — read them ›
clause
verbσῴζω
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 15:30
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 Mocking at the Crucifixiongenerated
Mark 15:30 captures the ridicule Jesus faced while hanging on the cross. Bystanders and religious leaders alike mocked Him, demanding that if He truly was the Messiah, He should come down from the cross and save Himself. This moment illustrates the intense scorn directed at Jesus during His crucifixion, as they questioned His identity and power.
Cross References
The Key Word — σῶσον, sōzōgenerated
The verb σῴζω means 'to save' or 'to heal' and is used in various contexts, including physical rescue and spiritual salvation. In this verse, it is an imperative command directed at Jesus, urging Him to save Himself from the cross.
The aorist imperative form indicates a strong command, suggesting immediate action. The mockers imply that if Jesus has the power to save others, He should demonstrate it by saving Himself.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB) as 'come down from the cross and save Yourself!' This is echoed in the KJV, ASV, YLT, and WEB, all of which maintain the same essential meaning.
The BBE translates it as 'Keep yourself from death, and come down from the cross,' which emphasizes a different aspect of the command, focusing on self-preservation.
Sentence Structuregenerated
The main verb of the sentence is σῶσον, save, with two phrases connected to it: a prepositional phrase indicating the location ('from the cross') and a reflexive pronoun ('Yourself') that emphasizes who is being addressed.
The structure reveals a mocking tone, with the imperative command leading the sentence, followed by the location and the subject, which is Jesus Himself.
Septuagint Backgroundgenerated
In Mark 15:30, the Greek word σῶσον (sōzō), meaning 'do save,' corresponds to the Hebrew root H3467 (יָשַׁע), which conveys the idea of delivering or saving. This connection highlights the demand for Jesus to demonstrate His power to save in a moment of desperation.
The term καταβὰς (katabainō), meaning 'descending,' relates to the Hebrew H3381 (יָרַד), which means to come down or descend. This choice emphasizes the challenge posed to Jesus to come down from the cross, reinforcing the mockery of His divine authority.
In plain words — the whole versegenerated
Mark 15:30 shows the people mocking Jesus while He is on the cross. They challenge Him to come down and save Himself, questioning His ability to save others if He cannot save Himself.
Frequently Asked Questionsgenerated
The mockers challenge Jesus because they doubt His identity as the Messiah and question His power to save others.
The 'cross' refers to the instrument of crucifixion, symbolizing the suffering and death that Jesus is enduring.
This verse reflects the scornful and mocking attitude of the crowd, highlighting their disbelief and derision towards Jesus during His crucifixion.
The command to 'save Yourself' underscores the irony of the situation, as Jesus, who has the power to save others, is being taunted to save Himself while fulfilling His mission.
Reflection Questionsgenerated
- What does this mocking reveal about the people's understanding of Jesus' mission?
- How can we respond to challenges to our faith in a way that reflects Christ's example?
- In what ways does this verse challenge our perception of power and salvation?
- How does the crowd's reaction to Jesus compare to our own responses to suffering and trials?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Mark 15:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSave thyself, and come down from the cross. Suggesting that if he was what he had pretended to be, and could do what he gave out he could, he might easily free himself from the cross, and make his
Read John Gill on Mark 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. For the exposition, see the notes at John 19:17-30.
Read Robert Jamieson on Mark 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Save thyself.—The order of the clauses should be inverted, come down from the cross, and save Thyself.
Read Charles John Ellicott on Mark 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleFor explanation of this chapter, we refer generally to the notes on Matthew 27.
Read Daniel Denison Whedon on Mark 15 →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
come down from the cross and save Yourself!”
save yourself, and come down from the cross!”
come down from the cross and save Yourself!”
save yourself and come down from the cross!”
Tyndale line
Save thyself, and come down from the cross.
save thyself, and come down from the cross.
save thyself, and come down from the cross.
Save thyself, and come down from the cross.
Saue thy selfe, and come downe from the crosse.
Strictly literal
save thyself, and descend from the cross.
save thyself, and come down from the cross!'
Save Yourself, and come down from the cross!”
save yourself and come down from the cross!”
From the Latin
Save thyself, coming down from the cross.
Simplified
save yourself and come down from the cross!”
Keep yourself from death, and come down from the cross.
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.
salvum fac temetipsum descendens de cruce.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܦܨܐ ܢܦܫܟ ܘܚܘܬ ܡܢ ܙܩܝܦܐ
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.
σῶσον σεαυτὸν — καταβὰς ἀπὸ τοῦ σταυροῦ.
The standard critical text of the New Testament.
σῶσον σεαυτὸν — καταβὰς ἀπὸ τοῦ σταυροῦ.
The previous edition, still widely cited.
σῶσον σεαυτὸν — καταβὰς ἀπὸ τοῦ σταυροῦ.
The Society of Biblical Literature edition, freely licensed.
σῶσον σεαυτὸν — καταβὰς ἀπὸ τοῦ σταυροῦ.
The edition that turned scholarship toward the earliest manuscripts.
σῶσον σεαυτὸν — καταβὰς ἀπὸ τοῦ σταυροῦ.
An independent critical text built from the oldest witnesses then known.
σῶσον σεαυτὸν — καταβὰς ἀπὸ τοῦ σταυροῦ.
A recent critical edition following documentary evidence closely.
σῶσον σεαυτὸν καὶ — ἀπὸ τοῦ σταυροῦ.
The reading of the majority of surviving manuscripts.
σῶσον σεαυτὸν καὶ — ἀπὸ τοῦ σταυροῦ.
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 | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καταβὰς descending | 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 15:30
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.
σῴζω is a verb meaning 'to save' or 'to heal,' derived from a root meaning 'safe.' It encompasses a range of meanings from physical preservation to spiritual salvation, often appearing in contexts of rescue from danger or illness. In the New Testament, it is used to describe both physical healing and spiritual salvation, with references in Matthew, Mark, and Acts. Lexicons note its various applications, including saving from death and preserving from loss.
σώζω (on the more accurate σῴζω, v. WH, Intr., § 410; Bl., §3, 1-3),
[in LXX chiefly for ישׁע hi., also for מלט ni., נצל ni., etc. ;]
to save from peril, injury or suffering: Mt 8:25, Mk 13:20, Lk 23:35, al.; τ. ψυχήν, Mt 16:25, al.; seq. ἐκ, Jo 12:27, He 5:7, Ju 5; of healing, restoring to health: Mt 9:22, Mk 5:34, al. In NT, esp. of salvation from spiritual disease and death, in which sense it is "spoken of in Scripture as either (1) past, (2) present, or (3) future, according as redemption…
Read the full entry →σώζω [al. σῴζω (cf. WH. Intr. § 410; Meisterhans p. 87)]; fut. σώσω; 1 aor. ἔσωσα; pf. σέσωκα ; Pass., pres. σώζομαι; impf, ἐσωζόμην ; pf. 3 pers. sing. (Acts iv. 9) σέσωoracand (acc. to Tdf.) σέσωται (cf. Kiihner i. 912 ; [ Photius s. v.; Rutherford, New Phryn. p. 99; Veitch s. v.]) ; 1 aor.
σῴζω (for the t subscript see WH 2 277. 5 p. 314, Blass-Debrunner Gr, ὃ 26) is used like the English ‘‘save” with a variety of application, as the following miscellaneous exx. show—PSI IV. 40518 (iii/B.c.) ἀντιλαβοῦ αὐτῶν καθ᾽ ὁπόσον δύνηι els τὸ σώιζεσθαι αὐτούς, P Hib I. 777 (B.c. 249) συντετάγμεθα γὰρ. .. [τοῖς θε]οῖς [ra] ἱερὰ σωθήσεσθαι καθὰ Kal πρότερον, ‘‘for we have received instructions that the sacred revenues (?) are to be preserved for the gods as in former times,’ P Amh IT. 3532 (B.c. 132) ἐπεὶ οὖν σέσωσαι ἐν τῆι ἀρρωστίαι ὑπὸ τοῦ Σοκνοπαῖτος θεοῦ μεγάλου, ‘‘since, therefore, your life has been saved in sickness by the great god Socnopaeus,” P Tebt I. 561! (late ii/B.c.) σῶσαι ψυχὰς πολλάς (from famine), 76. II. 302° (A.D. 71-2) τινων βιβλίων σ]ωζομένω[ν ἐν τῷ ἱερῷ, “certain documents preserved at the temple,” BGU II. 4238 (ii/a.D.) (= Deissmann LAE*, p. 179) pov…
Read the full entry →σῴζω (sōzō) — to save.
σῴζω,
with ι wherever ζ follows ω, as σῴζω, [Refs 5th c.BC+], but otherwise without it, e.g. ἔσωσε [Refs 5th c.BC+]; but Didym. (and many Hellenistic and later Inscrr. and Papyri) rejected the ι everywhere, see [Refs 5th c.BC+]; σοζ[, i.e. σωζ[, occurs in [Refs]: future σώσω [Refs 5th c.BC+]; early Attic dialect σωῶ [Refs]perfect σέσωκα, also σέσῳκα, see. {ἀνασῴζω}:— middle, future σώσομαι [Refs 5th c.BC+]: aorist ἐσωσάμην [Refs 5th c.BC+]:—passive, future σωθήσομαι [Refs 5th c.BC+]: aorist ἐσώθην [Refs 5th c.BC+]: perfect σέσωσμαι [Refs 5th c.BC+]; said to be Attic dialect by [Refs 9th c.AD+]; διασεσῳμένους is found in [Refs 4th c.BC+]; later σέσῳσται [Refs 3rd c.BC+].--The foll. forms are found in [Refs 8th c.BC+]
Read the full entry →σῴζω
sozo
from a primary sos (contraction for obsolete saos, "safe"); to save,
i.e. deliver or protect (literally or figuratively):--heal, preserve,
save (self), do well, be (make) whole.
σῴζω
v.
I save, heal
σῴζω sōzō 106x
to save, rescue; to preserve safe and unharmed, Mark. 8:25; 10:22; 24:22; 27:40, 42, 49; 1 Tim. 2:15; σῴζειν εἰς, to bring safely to, 2 Tim. 4:18; to cure, heal, restore to health, Mt. 9:21, 22; Mk. 5:23, 28, 34; 6:56; to save, preserve from being lost, Mt. 16:25; Mk. 3:4; 8:35; σῴζειν ἀπό, to deliver from, set free from, Mt. 1:21; Jn. 12:27; Read the full entry →
σώζω σῶς to save, keep:
of persons, to save from death, keep alive, preserve, Hom., attic
of things, to keep safe, preserve, Hom.:—Mid. to keep or preserve for oneself, Soph., etc.
to keep, observe, maintain laws, etc., Trag.:—Pass., Thuc.
to keep in mind, remember, Eur., Plat.:—so in Mid., Soph., Plat.
with a sense of motion to a place, to bring one safe to, τὸν δ᾽ ἐσάωσεν ἐς ποταμοῦ προχοάς Od.; σω. τινὰ πρὸς ἤπειρον Aesch.:—in Pass. to come safe, escape to a place, ἐς οἶκον Hdt.; ἐπὶ θάλατταν Xen.
to carry off safe, rescue from danger, ἐκ πολέμου Il.; ἐκ θανάτοιο Od.; ἀπὸ στρατείας Aesch.:—c. gen., ἐχθρῶν σῶσαι χθόνα to rescue the land from enemies, Soph.; Pass., σωθῆναι κακῶν Eur.
Verb-AAM-2S — Verb · aorist · active · imperative · second person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Singular
sav: In the sense "except," the word came into English through the French (sauf) and is fairly common (38 times, in addition to "saving," the King James Version Ec 5:11; Am 9:8; Mt 5:32; Lu 4:27; Re 2:17). It represents no particular Hebrew or Greek terms but is employed wherever it seems useful. It is still in good (slightly archaic) use, and the Revised Version (British and American) has few modifications (De 15:4 the King James Version; Ps 18:31, etc.), but the English Revised Version has dropped "saving" in
109 occurrences in the New Testament, rendered 43 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 106 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 152 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.
τοὺς δ’ ἀπογόνους τῆς ἐκείνου μετέχοντας ἰδέας ἀναγκαῖον εἰ καὶ ἀμυδροὺς ἀλλ’ οὖν ἔτι σῴζειν τοὺς τύπους τῆς πρὸς τὸν προπάτορα συγγενείας.
καὶ οἱ μὲν οὕτως ἀφανίζονται πάντες, Νῶχος δὲ σώζεται μόνος ὑποθεμένου μηχανὴν αὐτῷ καὶ πόρον πρὸς σωτηρίαν τοῦ θεοῦ τοιαύτην·
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εὐθέως ἀνέβην πρὸς τὴν ἀδελφήν σου· καὶ εὐθὺς ἔγραψά σοι, ὅτι ἀπρόσκοπός ἤμην καὶ ἐσώθημεν τῶν θεῶν θελόντων. ἀσπάζου Ἀμᾶν καὶ Παυλῖναν καὶ Πόπλιν καὶ Διόδωρον καὶ Γρανίαν καὶ
Σοκνοπαίωι καὶ Σοκονπιείω θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενίας, τοῦτό μοι ἐξένεγκον.
Σοκνοπαίωι καὶ Σοκονπιείῳ θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ μὲν σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενείας , τοῦτό μοι ἐξένεγκον.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
F-2ASM — Reflexive pronoun · second person · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
F-2ASM Part of Speech: reFlexive pronoun Person: second Case: Accusative Number: Singular Gender: Masculine
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
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
καταβαίνω (katabaino) means to go or come down, and it is built from the prefix κατά meaning 'down' and a root related to 'to step.' It covers a range of meanings from literal descent to metaphorical uses, appearing frequently in the New Testament, such as in Matthew 8:1 and Acts 10:11. The lexicons do not show significant disagreement.
κατα-βαίνω,
[in LXX chiefly for ירד;]
to go or come down, descend.
καταβαίνω (z.c. 118) κατὰ μηδεμίαν παρεύρεσι (= -σιν), “on no pretext whatsoever,” 20.871 (B.c. 118) κατὰ τοῦτο, ‘‘on this account,” ‘in consequence,” 7. 11. 3814 (A.D. 123) (= Selections, p. 78) ἕτερα καθ’ ὃν δήποτε οὖν τρόπον, ‘other things of whatsoever kind,” P Lond 9045) (Α.}. 104) (= Ill. p. 125, Selections, p. 73) καθ᾽ ἥντινα] ϑήποτε αἰτ[ίαν (cf. 2 Macc 143, 3 Macc 77), and P Tebt I. 425 (c. B.c. 114) ἠδικημένος καθ᾽ ὑπερβολὴν ὑπ[ὸ] ᾿Αρμιύσιος, “having been excessively wronged by Harmiusis.’’ The marriage contract P Eleph 15 (B.c. 311-10) (= Se/ections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ ὅπου ἂν δοκῆι ἄριστον εἶναι, ‘and that we should live together wherever it may seem best” supports the rendering of κατὰ τὸ αὐτό in Ac 144 AV, RV. On the other hand, the meaning s¢mi/zter, ‘‘after the same manner,” preferred by Blass ad Z., and adopted for κατὰ τὰ αὐτά in Lk 172° RV, is found in the…
Read the full entry →καταβαίνω (katabainō) — to come/go down.
καταβαίνω,
Doric dialect κᾰβαίνω [Refs 7th c.BC+]: future -βήσομαι[Refs 8th c.BC+]perfect -βέβηκ; Boeotian dialect participle καταβεβάων [Refs]: aorist κατέβην [Refs 8th c.BC+]; poetry 3rd.pers. plural κατέβαν [LXX+8th c.BC+], Laconian dialect κάβασι [Refs 5th c.BC+]; Epic dialect 1st pers. plural subjunctive καταβήομεν (variant{-βείομεν}) [Refs 8th c.BC+]; late 3rd.pers. singular optative κατάβοι [LXX+1st c.BC+]; poetry participle καββάς [Refs 5th c.BC+]; Epic dialect infinitive καταβήμεναι [Refs 8th c.BC+]:—middle, Epic dialect aorist 1 κατεβήσετο [Refs 8th c.BC+]; imperative καταβήσεο [Refs 8th c.BC+]:—go or come down from.., with genitive, πόλιος κ. [Refs]; οὐρανόθεν κ[Refs 5th c.BC+]: also with Preps., ἐξ ὄρεος [Refs 8th c.BC+]; κ. Ἀΐδαν, Ἀΐδα δόμον, [Refs 8th c.BC+] (later absolutely, die, [Refs 4th c.AD+]; ἔσω κ. [Refs…
Read the full entry →καταβαίνω
katabaino
from 2596 and the base of 939; to descend (literally or
figuratively):--come (get, go, step) down, fall (down).
see GREEK for 2596
see GREEK for 939
καταβαίνω
v.
I go down, come down
καταβαίνω katabainō 81x
to come or go down, descend, Mt. 8:1; 17:9; to lead down, Acts 8:26; to come down, fall, Mt. 7:25, 27; to be let down, Acts 10:11; 11:5
καταβαίνω fut. -βήσομαι perf. -βέβηκα aor2 κατέβην poet. 3rd pl. κατέβαν imperat. κατάβηθι or κατάβα epic 1st pl. subj. καταβείομεν epic 1st pl. subj. καταβείομεν for -βῶμεν Mid., epic 3rd sg. aor1 κατεβήσετο imperat. καταβήσεο to step down, go or come down, Lat. descendere, ἐξ ὄρεος from the mountain, Il.; κ. πόλιος to go down from the city, id. Il.; κ. δίφρου to dismount from the chariot, id. Il.; c. acc. loci, θάλαμον κατεβήσετο she came down to her chamber, Od.:—but also c. acc., κατέβαιν᾽ ὑπερώϊα she came down from the upper floor, id. Od.; κλίμακα κατεβήσετο came down the ladder, id. Od.; absol. to come down stairs, Ar.; hence in Pass., ἵππος καταβαίνεται the horse is dismounted from, Xen.
Read the full entry →Verb-2AAM-2S-ATT — Verb · second aorist · active · imperative · second person · singularsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2S-ATT Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Singular ATTic
82 occurrences in the New Testament, rendered 33 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 82 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 144 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.
Ἐπεὶ δ’ ἐκ τῶν οὐρανίων τὰ ἐπίγεια ἤρτηται κατά τινα φυσικὴν συμπάθειαν, ὁ τῆς ἑβδομάδος λόγος ἄνωθεν ἀρξάμενος κατέβη καὶ πρὸς ἡμᾶς τοῖς θνητοῖς γένεσιν ἐπιφοιτήσας.
Μωυσῆς δὲ τοῦ θεοῦ ταῦτʼ ἀκούσας καταβαίνει πρὸς τὸ πλῆθος·
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
ὁ νεανίσκος· καὶ σπεῖρον τῆι β τοῦ Ἁθὺρ διὰ σοῦ καὶ ἐγὼ δʼ αὐτὸς καταβαίνω πρὸ τοῦ Ἦλιν· καὶ ὡς οὐ μὴ ἀμελήσῃς, παρὰ πάντα δὲ ἐπιμέλου σαυτοῦ ἵνʼ
ἠρώτηκάς με περὶ τοῦ κορασίου, νῦν δὲ ἀμερίμνει· ἄν πληρώσῃ τὰ ἡμέρια … … καταβήσεται … δε παρα … οὐδεν … τουτ … κα
ἀκούσῃς περὶ Θερμουθᾶτος πέμψον μοι φάσιν. ἐρωτῶ σε, οὐ πρᾶγμά ἐστιν, ἐάν τινα εὕρητε καταβαίνοντα, ἀποστεῖλαι ἡμῖν φάσιν περὶ τῆς ὑγιείας ὑμῶν καὶ τῆς μικρᾶς. ἐρωτῶ σε καὶ παρακαλῶ,
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
σταυρός refers to an upright stake or post, commonly understood as a cross, particularly in the context of crucifixion. It is used in the New Testament to denote the instrument of Christ's execution and metaphorically represents self-denial and the atonement associated with His death. The term appears in several verses, including Matthew 27:32 and Philippians 2:8, and has implications for bearing one's own cross in a spiritual sense.
* σταυρός, -οῦ, ὁ
an upright pale or stake (Hom., Hdt., Thuc., al.)
In late writers (Diod., Plut., al.) of the Roman instrument of crucifixion, the Cross: of the Cross on which Christ suffered, Mt 27:32, 40, 42, Mk 15:21, 30, 32, Lk 23:26, Jo 19:17, 19, 25, 31, Col 2:14, He 12:2; θάνατος σταυροῦ, Phl 2:8; τ. αἷμα τοῦ σ., Col 1:20. Metaph., in proverbial sayings: αἴρειν (λαμβάνειν, βαστάζειν) τὸν σ., Mt 10:38 16:24, Mk 8:34 10:21, 15:21,
σταυρός, -ov, ὁ, [fr. ἵστημι (root sta); cf. Lat. stauro, Eng. staff (see Skeat, Etym. Dict. s. v.); Curtius § 216; Vaniéek p. 1126]; 1. an upright stake, esp. a pointed one, (Hom., Hdt., Thue., Xen.). 2. a cross; a. the well-known instrument of most cruel and ignominious punishment, borrowed by the Greeks and Romans from the Pheenicians; to it were affixed among the Romans, down to the time of Constantine the Great, the guiltiest criminals, particularly the basest slaves, robbers, the authors and abetters of insurrections, and occasionally in the provinces, at the arbitrary pleasure of the governors, upright and peaceable men also, and even Roman citizens themselves; cf. Win. RWB.s. v. Kreuzigung; Merz in Herzog ed. 1 [(cf. Schaff-Herzog) also Schultze in Herzog ed. 2], 5. v. Kreuz; Keim iii. p. 409 864. [Eng. trans. vi. 138; BB.DD. 8. vv. Cross, Crucifixion; O. Zéckler, Das Kreuz…
Read the full entry →σταυρός, ** cross. » The metaph. use of σταυρός in Lk 958, ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέραν, finds an interesting illustration in a Christian prayer of ἵνίν a.D., P Oxy VII. τοςϑ3 6 O(€d)s τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου Amdotay, “Ὁ God of the crosses that are laid upon us, help thy servant Apphouas’”’ (Ed.). ‘‘ God is apparently thought of as at once the sender and mitigator of trials” (Ed.). In P Lond 19178 (c. A.D. 330-40) the writer calls upon his correspondent—6rrws ἐφάρῃς τὰς χῖράς σίου πρὸς τὸν δεσπότην θαιὸν ὡς τοίπως σταυρῷ, “that you may lift up your hands to our Master God, in the semblance of a cross’’: see the editor's note and cf. 79. The sign of the cross is frequently prefixed to Christian letters, e.g. P Iand I. 16 (v/vi A.D.), and in the late P Lips I. 901° (Byz.) the scribe states that he has written the document for the original sender, but that…
Read the full entry →σταυρός (stauros) — cross.
σταυρός, ὁ,
upright pale or stake, σταυροὺς ἐκτὸς ἔλασσε διαμπερὲς ἔνθα καὶ ἔνθα πυκνοὺς καὶ θαμέας [Refs 8th c.BC+]; of piles driven in to serve as a foundation, [Refs 5th c.BC+]
II. cross, as the instrument of crucifixion, [NT+1st c.BC+]; σ. λαμβάνειν, ἆραι, βαστάζειν, metaphorically of voluntary suffering, [NT]: its form was represented by the Greek letter T, [Refs 2nd c.AD+]
II. b pale for impaling a corpse, [Refs 1st c.AD+]
σταυρός
stauros
from the base of 2476; a stake or post (as set upright), i.e.
(specially), a pole or cross (as an instrument of capital punishment);
figuratively, exposure to death, i.e. self-denial; by implication, the
atonement of Christ:--cross.
see GREEK for 2476
σταυρός, οῦ, ὁ
n.m.
a cross
σταυρός stauros 27x
a stake; a cross, Mt. 27:32, 40, 42; Phil. 2:8; by impl. the punishment of the cross, crucifixion, Eph. 2:16; Heb. 12:2; meton. the crucifixion of Christ in respect of its import, the doctrine of the cross, 1 Cor. 17:18; Gal. 5:11; 6:12, 14; met. to take up, or bear one’s cross, to be ready to encounter any extremity, Mt. 10:38; 16:24
σταυρός σταυρός, οῦ, ὁ, στῆναι an upright pale or stake, Hom., etc.: of piles driven in to serve as a foundation, Hdt., Thuc.
the Cross, NTest.: its form was represented by the Greek letter Τ, Luc.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
(stauros, "a cross," "the crucifixion"; skolops, "a stake," "a pole"): The name is not found in the Old Testament. It is derived from the Latin word crux. In the Greek language it is stauros, but sometimes we find the word skolops used as its Greek equivalent. The historical writers, who transferred the events of Roman history into the Greek language, make use of these two words. No word in human language has become more universally known than this word, and that because all of the history of the world since the death of Christ has been measured by the distance which separates events from it. The symbol and principal content of the Christian religion and of Christian civilization is found in this one word.
1. Forms of the Cross:
The cross occurs in at least four different forms:
Cross
In the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; Gal. 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21).
The forms in which the cross is represented are these:
1. The crux simplex (I), a “single piece without transom.”
2. The crux decussata (X), or St. Andrew’s cross.
3. The crux commissa (T), or St. Anthony’s cross.
As the emblem of a slave’s death and a murderer’s punishment, the cross was naturally looked upon with the profoundest horror. But after the celebrated vision of Constantine, he ordered his friends to make a cross of gold and gems, such as he had seen, and "the towering eagles resigned the flags unto the cross," and "the tree of cursing and shame" "sat upon the sceptres and was engraved and signed on the foreheads of kings." (Jer. Taylor, "Life of Christ," iii., xv. 1.) The new standards were called by the name Labarum, and may be seen on the coins of Constantine the Great and his nearer successors. The Latin cross on which our Lord suffered, was int he form of the letter T, and had an upright above the cross-bar, on which the "title" was placed. There was a projection from the central stem, on which the body of the sufferer rested. This was to prevent the weight of the body from…
A kind of gibbet made of pieces of wood placed transversely, whether crossing at right angles, one at the top of the other, T, or below the top, t, or diagonally, X. Death by the cross was a punishment of the meanest slaves, and was a mark of infamy, De 21:23 Ga 3:13. This punishment was so common among the Romans, that pains, afflictions, troubles, etc., were called "crosses." Our Savior says that his disciples must take up the cross and follow Him. Though the cross is the sign of ignominy and sufferings, yet it is the badge and glory of the Christian.
The common way of crucifying was by fastening the criminal with nails, one through each hand, and one through both his feet, or through each foot. Sometimes they were bound with cords, which, though it seems gentler, because it…
28 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 27 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τῶν δ’ ὡς ἀληθῶς πεπονθότων φίλοι καὶ συγγενεῖς, ὅτι μόνον ταῖς τῶν προσηκόντων συμφοραῖς συνήλγησαν, ἀπήγοντο, ἐμαστιγοῦντο, ἐτροχίζοντο, καὶ μετὰ πάσας τὰς αἰκίας, ὅσας ἐδύνατο χωρῆσαι τὰ σώματα αὐτοῖς, ἡ τελευταία καὶ ἔφεδρος τιμωρία σταυρὸς ἦν.
Σαβουχάδας δὲ τῶν εὐνούχων εἷς ἰδὼν τὸν σταυρὸν ἐν τῇ Ἀμάνου οἰκίᾳ πεπηγότα, ὃν ἐπὶ Μαρδοχαῖον παρεσκευάκεισαν, καὶ πυθόμενος παρά τινος τῶν οἰκετῶν, ἐπὶ τίνα τοῦτον ἦσαν ἑτοιμασάμενοι, γνούς, ὡς ἐπὶ τὸν τῆς βασιλίσσης θεῖον, τὸν γὰρ Ἀμάνην μέλλειν…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
Γάιος Οὐιτράσιος Πωλίων λέγει· ἐὰν μὴ ἔρχηται εἰς τὸν Χινετε Ἀπίων τὸν Χινετο σταυρῶ τινεαιος κα … ὁ πατὴρ αὐτοῦ τί γὰρ ταῦτα; τὸν Χινετο τὸν Λευκᾶς τὴν
παρὰ κυρίῳ θεῷ, ὅπως ἐπάρῃς τὰς χεῖράς σου πρὸς τὸν δεσπότην θεὸν ὡς τύτος σταυροῦ … … … … ζια θεῷ μεμελημένος διὰ ἐμοῦ τοῦ ταπεινοῦ καὶ ταλαιπώρου, καὶ
κτῆμα τῆς κέλλης. σταυρὸς α ἡμισπ χρ vestiges χμ