Mark 15:35 — Word Study
N1904καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε, Ἠλίαν φωνεῖ.
BSAAndkai sometis [certain ones, those nearby] of thoseho having stood byparistēmi■ [to stand by, be at hand] listeningakouō▸ [akousantes, to hear and understand] were saying;legō▸ behold,horaō▸ ElijahHēlias [Elian, the prophet] He calls.phōneō▸ [to address by name]
| Greek | English | Parsing |
|---|---|---|
| καί | And | Conjunction |
| τινες | some | Indefinite pronoun, nominative, plural |
| τῶν | of those | Article, genitive, plural |
| παρεστηκότων | having stood by | Verb, perfect, active |
| ἀκούσαντες | listening | Verb, aorist, active |
| ἔλεγον· | were saying; | Verb, imperfect, active |
| ἴδε, | behold, | Verb, second aorist, middle |
| Ἠλίαν | Elijah | Noun, accusative, singular |
| φωνεῖ. | He calls. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When some of those standing nearby heard this, they said, “Behold, He is calling Elijah.” |
| KJV | And some of them that stood by, when they heard it, said, Behold, he calleth Elias. |
| ASV | And some of them that stood by, when they heard it, said, Behold, he calleth Elijah. |
| YLT | And certain of those standing by, having heard, said, 'Lo, Elijah he doth call;' |
| WEB | Some of those who stood by, when they heard it, said, “Behold, he is calling Elijah.” |
| BBE | And some of those who were near, hearing it, said, See, he is crying to Elijah. |
Where they part company is παρεστηκότων — see How Translations Differ.
The sentence consists of a main clause followed by participial and verb phrases, indicating the actions of the subjects.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectτὶς
verbπαρίστημι
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 15:35
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 Crucifixion of Jesusgenerated
Mark 15:35 occurs during the crucifixion of Jesus, where He cries out in a loud voice. Those nearby, likely confused by His words, speculate that He is calling for the prophet Elijah. This moment reflects the misunderstanding surrounding Jesus' suffering and the expectations of those witnessing His death, similar to the earlier prophecies concerning Elijah's return as seen in Malachi 4:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 9:11–13 | And they asked Jesus, “Why do the scribes say that Elijah must come first?” |
| 2 | Matthew 17:11–13 | Jesus replied, “Elijah does indeed come, and he will restore all things. |
| 3 | Matthew 27:47–49 | When some of those standing there heard this, they said, “He is calling Elijah.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — παρίστημι, paristēmigenerated
The word παρεστηκότων is a perfect active participle of παρίστημι, meaning 'to stand by' or 'to be present.' It indicates a completed action of standing, suggesting those individuals were actively present during the event.
This participle emphasizes the ongoing presence of the bystanders, who are not just passive observers but are engaged in the moment. Their misunderstanding of Jesus' words highlights the tension between expectation and reality in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as standing nearby, which is consistent with the KJV and ASV that use stood by.
However, the YLT opts for having heard while the BBE uses hearing. The translations agree on the core meaning but differ slightly in their phrasing of the participles.
Sentence Structuregenerated
The main finite verb is ἔλεγον, they were saying, which governs the entire clause. This clause is supported by a participial phrase ἀκούσαντες (listening) that describes the subjects' action.
The structure consists of a main clause followed by a subordinate clause that provides context for what was heard, leading to the response of the bystanders.
Septuagint Backgroundgenerated
παρίστημι appears in the Septuagint, often translated from Hebrew words meaning 'to stand' or 'to be present.' It is used in contexts where individuals are positioned to assist or witness events, similar to its use here.
The usage of ἀκούω in the LXX corresponds with the Hebrew שָׁמַע (to hear), emphasizing the importance of understanding and responding to what is heard.
In plain words — the whole versegenerated
Mark 15:35 describes how some people standing near the cross of Jesus heard Him cry out and thought He was calling for Elijah. This reflects their misunderstanding of His words during a critical moment of His suffering.
Frequently Asked Questionsgenerated
Jesus was expressing His deep anguish, quoting Psalm 22:1, which reflects His feeling of abandonment.
They likely misinterpreted His Aramaic words, associating them with the prophetic expectation that Elijah would return in times of distress.
Elijah was a significant prophet in the Old Testament known for his confrontation with idolatry in Israel, as seen in 1 Kings 17-19.
It shows that many were confused and lacked understanding of Jesus' true mission and identity, reflecting a broader theme of misunderstanding in the Gospels.
Reflection Questionsgenerated
- How do misunderstandings about Jesus' words affect our understanding of His message today?
- What can we learn from the bystanders' reaction to Jesus' cry?
- In what ways do we sometimes misinterpret God's actions in our lives?
- How can we seek a deeper understanding of Scripture to avoid confusion?
The early church on this verse — how the Fathers read it
Bede comments on the misunderstanding of the bystanders, suggesting they were Roman soldiers who did not comprehend the Hebrew language.
And some of those standing by, hearing this, said: "Behold, he calls Elijah." Not all, but some. I think these were Roman soldiers, not understanding the Hebrew language, but from what he said "Heloi,
Bede notes that not all present understood Jesus' words, indicating a likely confusion among the Roman soldiers.
Early Church Fathers on Mark 15 →Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Mark 15:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd some of them that stood by,.... The cross: when they heard [it]; the loud voice of Jesus, and the words he uttered: said, behold he calleth Elias; whom they ignorantly, or wilfully took for Eloi;
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 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias. Ver. 35.
Read John Trapp on Mark 15 →CambridgeThe Cambridge Bible for Schools and Colleges35. Behold, he calieth Elias] They either only caught the first syllable, or misapprehended words, or, as some think, spoke in wilful mockery, and declared He called not on Eli, God, but on Elias, whose appearance was universally expected. See note above, Mark 9:11.
Read Cambridge 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
When some of those standing nearby heard this, they said, “Behold, He is calling Elijah.”
Some of those who stood by, when they heard it, said, “Behold, he is calling Elijah.”
When some of those standing nearby heard this, they said, “Behold, He is calling Elijah.”
When some of the bystanders heard it they said, “Listen, he is calling for Elijah!”
Tyndale line
And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
And some of them that stood by, when they heard it, said, Behold, he calleth Elijah.
And some of them that stood by, when they heard it, said, Behold, he calleth Elijah.
And some of them that stood by, when they heard it , said, Behold, he calleth Elijah.
And some of them that stoode by, when they heard it, said, Behold, he calleth Elias.
Strictly literal
And some of those who stood by, when they heard [it], said, Behold, he calls for Elias.
And certain of those standing by, having heard, said, 'Lo, Elijah he doth call;'
And certain of those standing by, having heard, said, “Behold, He calls Elijah”;
Some of those standing by heard his words and said, “Look, he is calling for Elijah.”
From the Latin
And some of the standers by hearing, said: Behold he calleth Elias.
Simplified
Some of those standing there heard this, and said, “He's calling for Elijah.”
And some of those who were near, hearing it, said, See, he is crying to Elijah.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et quidam de circumstantibus audientes, dicebant : Ecce Eliam vocat.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܢܫܝܢ ܕܫܡܥܘ ܡܢ ܗܢܘܢ ܕܩܝܡܝܢ ܐܡܪܝܢ ܗܘܘ ܠܐܠܝܐ ܩܪܐ
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.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε, Ἠλίαν φωνεῖ.
The standard critical text of the New Testament.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε, Ἠλίαν φωνεῖ.
The previous edition, still widely cited.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε, Ἠλίαν φωνεῖ.
The Society of Biblical Literature edition, freely licensed.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε, Ἠλίαν φωνεῖ.
The edition that turned scholarship toward the earliest manuscripts.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε, Ἠλίαν φωνεῖ.
An independent critical text built from the oldest witnesses then known.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· ἴδε, Ἠλίαν φωνεῖ.
A recent critical edition following documentary evidence closely.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· — Ἠλίαν φωνεῖ.
The reading of the majority of surviving manuscripts.
καί τινες τῶν παρεστηκότων ἀκούσαντες ἔλεγον· — Ἠλίαν φωνεῖ.
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 |
|---|---|---|
| ἴδε, behold, | 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 15:35
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
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-NPM — Indefinite pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
X-NPM Part of Speech: indefinite pronoun Case: Nominative Number: Plural Gender: Masculine
542 occurrences in the New Testament, rendered 35 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 530 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 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
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
παρίστημι is a verb meaning to stand beside or to present. It can refer to placing something before someone, providing assistance, or being present, as seen in various New Testament verses like Acts 9:41 and Romans 6:13. The word is built from the roots meaning 'beside' and 'to stand.' It has a range of uses, from offering support to presenting ideas or arguments.
παρ-ίστημι,
[in LXX for עמד, etc.;]
Trans. verb. in pres., impf., fut., 1 aor.;
to place beside, present, provide: c. acc., Ac 9:41 23:24, II Co 4:14, Col 1:28; c. acc. et dat., Mt 26:53, Lk 2:22, Ac 1:3 23:33, I Co 8:8; seq. acc. pred., Ro 6:13, 16 (late pres., παριστάνετε), Ro 6:19 12:1, II Co 11:2,
παρίστημι (paristēmi) — to stand by.
παρίστημι,
__A causal in present, imperfect, future, and aorist 1; later perfect παρέστᾰκα in same sense, [Refs 2nd c.BC+]
__A.I cause to stand, place beside, π. τοὺς ἱππεῖς ἐφ᾽ ἑκάτερον τὸ κέρας [Refs 2nd c.BC+]; παραστήσας τὰ ὅπλα having brought his arms into view, [Refs 4th c.BC+]; π. τινὰ φυλάττειν set one near a thing to guard it, variant in [Refs]
__A.II set before the mind, present, ὑπόθεσιν.. οὐ χὶ τὴν οὖσαν παριστάντες ὑμῖν [Refs 4th c.BC+]; τοῦτο π. τοὺς θεοὺς ὑμῖν that they may put this into your minds, [Refs]; π. ἐλπίδας, ὁτιοῦν τῶν δεινοτάτων, [Refs]; arouse, inspire, οὐ γὰρ ἡ πληγὴ παρέστησε τὴν ὀργὴν ἀλλ᾽ ἡ ἀτιμία [Refs]; π. φόβον καὶ ἀπορίαν ταῖς πόλεσι [Refs 2nd c.BC+]; π. ὁ κίνδυνος διαλογισμόν, μὴ.. [Refs 4th c.BC+] prompt you to…
παρίστημι
paristemi
paristano par-is-tan'-o
from 3844 and 2476; to stand beside, i.e. (transitively) to exhibit,
proffer, (specially), recommend, (figuratively) substantiate; or
(intransitively) to be at hand (or ready), aid:--assist, bring before,
command, commend, give presently, present, prove, provide, shew, stand
(before, by, here, up, with), yield.
see GREEK for 3844
see GREEK for 2476
παρίστημι
v.
I bring, present, come up to and stand by
παρίστημι paristēmi 41x
pluperfect, παρειστήκειν, also formed as παριστάνω, trans. to place beside; to have in readiness, provide, Acts 23:24; to range beside, to place at the disposal of, Mt. 26:53; Acts 9:41; to present to God, dedicate, consecrate, devote, Lk. 2:22; Rom. 6:13, 19; to prove, demonstrate, show, Acts 1:3; 24:13; to commend, recommend, 1 Cor. 8:8; intrans. perf. παρέστηκα, part. παρεστώς, pluperf. παρειστήκειν, 2 aor. παρέστην, and mid., to stand by or before, Read the full entry →
παρίστημι Causal in pres., imperf., fut. and aor1 to make to stand or to place beside, Polyb.; παραστήσας τὰ ὅπλα having brought his arms into view, Dem.
to set before the mind, present, offer, bring home to the mind, c. inf., id. Dem.; π. τινὶ θαρρεῖν to give one confidence, Aeschin.
to make good, prove, shew, Lys., NTest.
to set side by side, compare, Isocr.
Pass., with aor2, perf. and plup. act., intr., to stand by, beside or near, Hom.; so aor1 pass. part. παρασταθείς, Eur.
to stand by, i. e. to help or defend, τινι Il., Hdt., Trag.
in past tenses, to have come, be at hand, be present, Il.
of events, to be near, be at hand, Hom.; perf. part., Lat. praesens, τὸ χρῶμα τὸ παρεστηκός Ar.; attic also παρεστώς, ῶσα, ός, Trag.; τὰ παρεστῶτα present circumstances, Aesch.; πρὸς τὸ παρεστός…
Verb-RAP-GPM — Verb · perfect · active · participle · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
V-RAP-GPM Part of Speech: Verb Tense: peRfect Voice: Active Mood: Participle Case: Genitive Number: Plural Gender: Masculine
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
42 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 41 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 42 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.
μήποτ’ οὖν βούλεταί σοι τοῦ πλαστοῦ ἀνθρώπου παραστῆσαι τοὔνομα.
κατιδὼν δʼ αὐτοὺς ἐκεῖνος βωμούς τε ἐκέλευσεν ἑπτὰ δείμασθαι τὸν βασιλέα καὶ τοσούτους ταύρους καὶ κριοὺς παραστῆσαι·
τὸ καύχημα ἡμῶν καὶ ἡ παρρησία ἔστω ἐν αὐτῷ: ὑποτασσώμεθα τῷ θελήματι αὐτοῦ: κατανοήσωμεν τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ, πῶς τῷ θελήματι αὐτοῦ λειτουργοῦσιν παρεστῶτες.
διὸ ἀξιοῦμεν μένειν παρὰ σοὶ ἐν καταχωρισμῶι τοῦτο τὸ ὑπόμνημα πρὸς τὸ αὐτόν τε παραστῆναι καὶ ἀχθῆναι καὶ τὸν πατέρα αὐτοῦ ἐπὶ σὲ ὅπως τύχωμεν τῶν ἀπὸ σοῦ δικαίων.
ὑπόμνημα ἄχρι οὗ ὁ Ὡρίων ἐμφανὴς γένηται καὶ ἀχθῆναι τὸν πατέρα αὐτοῦ πρὸς τὸ παραστῆσαι αὐτόν ἵνʼ ὦμεν ὑπὸ σοῦ βεβοηθήμενοι. Στοτοῆτις ἐτῶν κη οὐλὴ μήλῳ ἀριστερῷ Πανούπιος ἐτῶν
στρατηγῷ διακοῦσαί μου πρὸς αὐτὸν διὰ τὸ τὰς ἀποδείξεις δύνασθαί με ἐπὶ τῶν τόπων παραστῆσαι ὑπὲρ τοῦ ὑβρίσθαι καὶ διασεσεῖσθαι ἵνα δυνηθῶ ἐν τοῖς εὐτυχεστάτοις τοῦ μεγίστου Αὐτοκράτορος καιροῖς
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
435 occurrences in the New Testament, rendered 90 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 428 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 515 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 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 μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
ἴδε (Attic ἰδέ; the "later" accentuation is also found in Hom.; Veitch, 215)
prop., 2 aor. imperat. of ὁράω, q.v.
As interjection, apart from the construction of the sentence, and used where one or many are addressed, see! behold! lo!: Mt 25:20, 22, 25, Mk 2:24 3:34 11:21 13:1, 21 15:4, 35 16:6, Jo 1:29, 36, 48 3:26 5:14 7:26 11:3, 36 12:19 16:29 18:21 19:4, 14, 26, 27, Ga 5:2.†
ἰδέ [so occasionally Grsb. and Rec. ες e. ¢. Gal. ν. 2; Ro. xi. 22] and (later) ἴδε (ἰδέ ἀττικῶς ὡς τὸ εἰπέ, λαβέ. εὑρέ: ἴδε ἑλληνικῶς, Moeris [p. 193 ed. Pierson]: cf. W. § Θ, 1 4.; [B. 62 (54)]), impv. fr. εἶδον, q. v.; [fr. Hom. down]. In so far as it retains the force of an imperative it is illustrated under εἴδω, I. 1 e. and 3. But in most places in the N. Τὶ it stands out of construction like an interjection, even when many are addressed, [cf. B. 70 (61); and esp. 139 (121 sq.)]; Lat. en, ecce; see! behold! lo! a. at the beginning of sentences: as the utterance of one who wishes that something should not be neglected by another, Mt. xxvi. 65; Mk. ii. 24; xi. 21; xili.1; Jn. v.14; xviii. 21; Ro. ii. 17 Ree.; equiv. to Germ. sieh’ doch [see, pray; yet see], Jn. xi. 86; xvi. 29; xix.4; Gal. v. 2; or of one who brings forward something new and unexpected, Jn. vii. 26; xi. 3; xii. 19…
Read the full entry →ἴδε Ostr. i. p. 3758. One of the wall-scratchings at Thebes, Preisigke 1852, commemorates a certain Ἱπποκράτης ἰατρός, and a dialect inscr. from Delphi, of the middle of ii/B.c., Syil 857", is a deed of sale to Apollo Pythius, by which Dionysius manumits Damon, a slave physician, who has apparently been practising in partnership with his master, to judge from the concluding provision—et δὲ χρείαν ἔχοι Διονύσιος, συνιατρευέτω Δάμων μετ᾽ αὐτοῦ ἔτη πέντε, receiving board and lodging and clothes. As illustrating Mk 5°° we may cite Pretstgke 1934, an inscr. in the Serapeum at Memphis, recording that Aristullus has set up a votive-offering fearing that the god is not welldisposed towards him—érrel kal ἰατ]ρείαις χρώμενος τοῖς περὶ ναὸν ὀνείροις οἹὐκ ἠδυνάμην ὑγιείας [τυχεῖν παρ᾽ αὐτο]ῦ. For Mt 9 Wendland (,.Χ1Ζ27Ζ 1. ii p. 44) recalls Diogenes in Stobaeus FVorileg. III. p. 46214, ed. Hense…
Read the full entry →ἴδε (ide) — look!.
ἴδε
__A (Attic dialect ἰδέ Hdn.Gr.1.431), aorist 2 imperative of εἶδον, behold, [Refs 8th c.BC+]; used by Trag. in Lyric poetry, [Refs 5th c.BC+]
ἴδε
ide
second person singular imperative active of 1492; used as an
interjection to denote surprise; lo!:--behold, lo, see.
see GREEK for 1492
ἴδε
Ij.
See! Lo! Behold! Look!
ἴδε ide 29x
the imperative of εἶδον used as a particle, Lo! Behold! Jn. 16:29; 19:4, 5
Verb-2AMM-2S — Verb · second aorist · middle · imperative · second person · singularsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Singular
30 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word Ἠλίας (transliterated as Helias) refers to the biblical figure Elijah, a prophet known for his staunch defense of monotheism during the reigns of Israel's idolatrous kings. The entries indicate variations in spelling and pronunciation, and it appears frequently in the New Testament, where Elijah is associated with prophetic expectations and the coming of the Messiah.
Ἠλείας (Rec. Ἠλίας; LTr., Ἡλίας; T, Ἡλείας; cf. WH, App., 155, Intr., § 408), -ου (-α, Lk 1:17, WH), ὁ (Heb. אֵלִיָּה, אֵלִיָּהוּ),
Elijah (III Ki 17, al.): Mt 11:14 16:14 17:3, 4, 10-12 27:47, 49, Mk 6:15 8:28 9:4, 5, 11-13 15:35, 36, Lk 1:17 4:25, 26 9:8, 19, 30, 33, 54, Jo 1:21, 25, Ja 5:17; ἐν Ἠ., in the portion concerning E., Ro 11:2.†
Ἠλίας ([so R***G; WH Ἠλείας cf. WH. App. p. 155; Tdf. Proleg. p. 84 and see εἰ, 1, but] L Tr Ἡλίας, Tdf. Ἡλείας, [on the breathing in codd. see Tdf. Proleg. p- 107; WH. Intr. § 408; current edd. are not uniform]), -ov [B. 17 (16), 8; but once (viz. Lk. i. 17 T Tr mrg. WH) -a], 6, (7998 or 37798 i.e. either ‘strength of Jehovah’ or ‘my God is Jehovah’), Elijah, a prophet born at Thisbe [but see B. D. s. v., alsos. v. Tishbite], the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah. He was taken up to heaven without dying, whence the Jews expected he would return just before the advent of the Messiah, whom he would prepare the minds of the Israelites to receive (1 K. xvii—xix.; 2 K. ii. 6 sqq.; 2 Chr. xxi. 12; Mal. iv. 4 (iii. 22); Sir. xlviii. 1, 4, 12 [ef. Edersheim, Jesus the Messiah, App. viii.]): Mt. xi. 14; xvi. 14; xvii. 3 sq. 10-12…
Read the full entry →Ἡλίας (Hēlias) — Elijah.
feminine adjective of the sun , quoted in [Refs 2nd c.AD] (from Middle LSJ)
Ἠλίας
Helias
of Hebrew origin (452); Helias (i.e. Elijah), an Israelite:--Elias.
see HEBREW for 0452
Ἠλίας, ου, ὁ
n.m.
Elijah
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
e-li'-ja ('eliyahu or (4 times) 'eliyah, "Yah is God"; Septuagint Eleiou, New Testament Eleias or Elias, the King James Version of New Testament Elias):
Contents
I. THE WORKS OF ELIJAH
1. The Judgment of Drought 2. The Ordeal by Prayer 3. At Horeb 4. The Case of Naboth 5. Elijah and Ahaziah 6. Elijah Translated 7. The Letter to Jehoram
II. THE WORK OF ELIJAH
III. CHARACTER OF THE PROPHET
IV. MIRACLES IN THE ELIJAH NARRATIVES
V. ELIJAH IN THE NEW TESTAMENT
VI. LITERATURE
(1) The great prophet of the times of Ahab, king of Israel. Elijah is identified at his first appearance (1Ki 17:1) as "Elijah the Tishbite, who was of the sojourners of Gilead." Thus his native place must have been called Tishbeh. A Tishbeh (Thisbe) in the territory of Naphtali is known from Tobit 1:2; but if (with most modern commentators) the reading of the Septuagint in…
Elijah
Whose God is Jehovah. (1.) “The Tishbite,” the “Elias” of the New Testament, is suddenly introduced to our notice in 1 Kings 17:1 as delivering a message from the Lord to Ahab. There is mention made of a town called Thisbe, south of Kadesh, but it is impossible to say whether this was the place referred to in the name given to the prophet.
Having delivered his message to Ahab, he retired at the command of God to a hiding-place by the brook Cherith, beyond Jordan, where he was fed by ravens. When the brook dried up God sent him to the widow of Zarephath, a city of Zidon, from whose scanty store he was supported for the space of two years. During this period the widow’s son died, and was restored to life by Elijah (1 Kings 17: 2-24).
(my God is Jehovah) has been well entitled "the grandest and the most romantic character that Israel ever produced." "Elijah the Tishbite,... of the inhabitants of Gilead" is literally all that is given us to know of his parentage and locality. Of his appearance as he "stood before" Ahab (B.C. 910) with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly. (1 Kings 18:46) But in addition to this he occasionally wore the "mantle" or cape of sheepskin which has supplied us with one of our most familiar figures of speech.…
The prophet, a native of Tishbeh in Gilead, 1Ki 17:1. His parentage and early history are unknown. His bold faithfulness provoked the wrath of Ahab and Jezebel, especially when he threatened several years of drought and famine as a punishment for the sins of Israel, B. C. 908. By the divine direction the prophet took refuge on the bank of the brook Cherith, where he was miraculously fed by ravens. Thence he resorted to Zarephath, in Phoenicia; where one miracle provided him with sustenance and another restored to life the child of his hostess. Returning to King Ahab, he procured the great assembling at mount Carmel, where God "answered by fire," and the prophets of Baal were destroyed. Now too the long and terrible drought was broken, and a plentiful rain descended at the prophet’s prayer. Finding that not even these mighty works of…
30 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
μονωθέντι δʼ ἀπὸ τοῦ βασιλέως Ὠβεδίᾳ συνήντησεν ὁ προφήτης Ἠλίας·
τὰς προδηλουμένας ἀρούρας καὶ παρέλαβον τὴν μέτρησιν ὡς πρόκιται ὀμόσασα τὸν σεβάσμιον ὅρκον. Αὐρήλιος Ἠλείας Ἀρίου ἔγραψα ὑπὲρ αὐτῆς ἀγραμμάτου. Αὐρήλιος Ἀφροδίσιος γεωμέτρης ἐμέτρησα τὰς προδεδηλωμένας ἀρούρας. Αὐρήλιος…
εἰς ε σοκ … … … λος εἰσὶ δέ· Ὃλ Ἀπολλῶτος Κάστωρ Νεᾶ Ἠλίας Μέλανος Ἁτρῆς Τύχης Χαιρήμων Σούει Εὐδαίμων Δούλου Παπέεις Παντήλεως Πτολεμαῖος Πτολλαρίωνος Μῶρος Ἰσιδώρου Ἀντώνιος
Μεχεὶρ κθ. παρήνεγκεν Οὐαλέριος Ἀντιουρίου κωμητῶν Καρανίδος ὑπὲρ πρώτης ἰνδικτίονος κρέως λίτρας κε μόνας. Ἠλίας σεσημείωμαι.
φωνέω is built from the root for sound and means to call out, cry aloud, or speak. It applies to both humans and animals, including the crowing of a cock, as noted in Matthew 26:34. The word can also mean to summon or invite, and it appears frequently in the New Testament, particularly in contexts of addressing or calling individuals.
φωνέω, -4; impf. 3 pers. sing. ἐφώνει; fut. φωνήσω ; 1 aor. ἐφώνησα; 1 aor. inf. pass. φωνηθῆναι ; (φωνή); 1. -as fr. Hom. down, intrans. to sound, emit a sound, to speak: of a cock, to crow, Mt. xxvi. 84, 74 sq.; Mk. xiv. 30, 68 [L br. WH om. the el. (see the latter’s App. ad loe.)], 72; Lk. xxii. 34, 60 sq.; Jn. xiii. 838; xviii. 27, (of the cries of other animals, Is. xxxviii. 14; Jer. xvii. 11; Zeph. ii. 14 ; rarely so in prof. auth. as [ Aristot. (see L. and S. s. v. I. 2)], Aesop. fab. 36 [225 ed. Halm]); of men, to ery, cry out, cry aloud, speak with a loud voice: foll. by the words uttered, Lk. viii. 8; with φωνῇ μεγάλῃ added [(cf. W. § 32, 2 fin.), Mk. i. 26 T Tr WH]; Acts xvi. 28; ἐφώνησε λέγων, Lk. viii. 54; φωνήσας εἶπεν, Lk. xvi. 24; φωνήσας φωνῇ pey. εἶπεν, Lk. xxiii. 46; ἐφών. κραυγῇ [LT Tr WH φωνῇ] pey. λέγων, Rev. xiv. 18; Ἰφωνήσαντες ἐπυνθάνοντο (WH txt. ἐπύθοντο)…
Read the full entry →φωνέω, ‘ery out,” ‘‘shout”: cf. BGU III. 9258 (iii/a.p.) μετὰ τὴ (ν») [ἀ]ν[ἀγ]νίωσιν] ἡ βουλὴ ἐφώνησεν: "Εἰλλειμμά éomw ..., and P Oxy XVII. 2rio® (Α.}. 370) οἱ βουλευταὶ ἐφώνησαν’ κύριον τὸ κατὰ κῆραν, ** The senators cried, ‘ What is on the tablet is valid’” (Ed.). The word, which is used of the ‘‘crowing” of a cock in Mt 268 αλ., gives place to κοκκύζω in the new Rainer frag(Atitthetlungen aus der Sammlung der Papyrus ment
φωνέω (phōneō) — to call.
φων-έω,
(φωνή) produce a sound or tone:
I. properly of men, speak loud or clearly, or simply, speak, give utterance, [Refs 8th c.BC+]aorist (present and imperfect only in compounds); ὣς ἄρα φωνήσας ἀπέβη [Refs 8th c.BC+]; καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα addressed him with a loud voice in winged words, [Refs]; φωνοῦντος ἢ ἠχοῦντος ἢ ψοφοῦντος [Refs 4th c.BC+]; followed by the words spoken, φώνησε (φώνασε codices) δ᾽, εὕδεις, βασιλεῦ [Refs 5th c.BC+]; οἱ βουλευταὶ ἐφώνησαν.. the Senators exclaimed.., [Refs 4th c.AD+]; “βέκος φ. utter the word βέκος, [Refs 5th c.BC+] having made her voice sound, [Refs 8th c.BC+] adjective, φ. μέγιστον ἀνθρώπων to have the loudest voice, [Refs 5th c.BC+]; δεινὸν φ.[Refs 5th c.BC+]: absolutely, cry aloud, as in joy, [Refs 5th c.BC+]; of a singer, ἀοιδὸς.. αἰόλα φωνέων [Refs 3rd c.BC+] —passive, τὰ φωνηθέντα…
φωνέω
phoneo
from 5456; to emit a sound (animal, human or instrumental); by
implication, to address in words or by name, also in imitation:--call
(for), crow, cry.
see GREEK for 5456
φωνέω
v.
I crow, shout, summon
φωνέω φωνή to produce a sound or tone:
properly of men, to speak loud or clearly, or simply to speak, Hom., etc.;—c. acc. cogn., ὄπα φωνήσασα making the voice sound, Od.; so, βέκος φ. to utter the sound βέκος, Hdt.; so with neut. adj., μέγιστα φωνέειν to have the loudest voice, id. Hdt.; μέγα φ. Aesch.: —absol. to cry aloud, Soph.; to sing, Theocr.
of animals, to utter their cries, Arist.; of the cock, to crow, NTest.
of a musical instrument, to sound, Eur.; but βροντὴ φ. it has a voice, is significant, Xen.
c. acc. pers. to speak to, call to, Il.; c. dat. to cry to, Ζεῦ ἄνα, σοὶ φωνῶ Soph.
to call by name, call, id. Soph., NTest.
φ. τινα, c. inf., to command one to do, σὲ φωνῶ μὴ συγκομίζειν Soph.
c. acc. rei, to speak or tell of, Aesch., Soph.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
43 occurrences in the New Testament, rendered 22 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 42 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
φωνεῖ γὰρ καὶ καλεῖ τὸ μὲν ὁρατὸν τὴν ὅρασιν ἐφ’ ἑαυτό, ἡ δὲ φωνὴ τὴν ἀκοήν, ὁ δὲ ἀτμὸς τὴν ὄσφρησιν, καὶ συνόλως τὸ αἰσθητὸν τὴν αἴσθησιν ἐφ’ ἑαυτὸ προσκαλεῖται·
διαβὰς δὲ τὸν χείμαρρον καὶ ἐπὶ τὴν κορυφὴν ἀνελθὼν τοῦ ὄρους, ὅθεν ἔμελλεν ἐξάκουστος εἶναι, ἐμβοήσας τοῖς στρατιώταις τοῦ Σαούλου καὶ τῷ στρατηγῷ Ἀβενήρῳ διανίστησιν αὐτὸν ἀπὸ τοῦ ὕπνου τοῦτόν τε ἐφώνει καὶ τὸν λαόν.
νεκροτάφοι Ὀξυρύγχων πόλεως τιμὴν στολῆς τριβακῆς φαιᾶς καὶ δικρόσσου πρότερον Ἡρᾶτος Ξένου παιδαγωγοῦ τετελευτηκότος ἐφώνησαν· ἀπαιτείσθωσαν οἱ νεκροτάφοι δραχμὰς κ. Θοωνᾶς Πάσειτος καὶ Πετοσορᾶπις Θοων καὶ Πετεσεῖρις Ἁρθοώνιος…
καὶ διὰ παντὸς ὑγιαίνειν· οι… ἀνέβαινες πολλὰ … … ν περὶ τοῦ κορασίου … φώνησον συ διὰ Διοδώρου … ατη μηνὸς ἀνέβη … λοιπὸν οὖν ὀφείλει πάλι
ἐφώνησεν τὸ δεσμοφυλακιτικὸν ἡμιωβέλιον Διδυμίων