Mark 6:36 — Word Study
N1904ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί ἄρτους γὰρ φάγωσιν οὐκ ἔχουσιν.
BSAdo dismissapoluō▸ [send away, release] themautos [the multitude, the people] thathina having goneaperchomai▸ [depart, away from this place] toeis theho surroundingkuklō [all around, nearby] regionagros [fields, rural areas] andkai villageskōmē [small towns, rural communities] they may buyagorazō▸ [purchase, acquire] for themselvesheautou [for their own needs] somethingtis loaves forgar may eatphagein▸ [food, bread, sustenance] notou they have.echō▸
| Greek | English | Parsing |
|---|---|---|
| ἀπόλυσον | do dismiss | Verb, aorist, active |
| αὐτοὺς | them | Personal pronoun, accusative, plural |
| ἵνα | that | Conjunction |
| ἀπελθόντες | having gone | Verb, second aorist, active |
| εἰς | to | Preposition |
| τοὺς | the | Article, accusative, plural |
| κύκλῳ | surrounding | Noun, dative, singular |
| ἀγροὺς | region | Noun, accusative, plural |
| καὶ | and | Conjunction |
| κώμας | villages | Noun, accusative, plural |
| ἀγοράσωσιν | they may buy | Verb, aorist, active |
| ἑαυτοῖς | for themselves | Reflexive pronoun, third person, dative |
| τί | something | Interrogative pronoun, accusative, singular |
| ἄρτους | loaves | |
| γὰρ | for | Conjunction |
| φάγωσιν | may eat | Verb, second aorist, active |
| οὐκ | not | Particle, negative |
| ἔχουσιν. | they have. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Dismiss the crowd so they can go to the surrounding countryside and villages and buy themselves something to eat.” |
| KJV | Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. |
| ASV | send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat. |
| YLT | let them away, that, having gone away to the surrounding fields and villages, they may buy to themselves loaves, for what they may eat they have not.' |
| WEB | Send them away, that they may go into the surrounding country and villages and buy themselves bread, for they have nothing to eat.” |
| BBE | Send them away, so that they may go into the country and small towns round about, and get some food for themselves. |
Where they part company is ἀπόλυσον — see How Translations Differ.
The main clause sets the command, with a purpose clause explaining the action that follows.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectἀπέρχομαι
verbἀπολύω
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 6:36
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 — Feeding the Five Thousandgenerated
Mark 6:36 shows Jesus instructing His disciples to send the crowd away to find food. This occurs after a long day of teaching, where the disciples are concerned about the people's hunger. Jesus' command highlights His awareness of their physical needs, emphasizing the importance of caring for both spiritual and physical well-being. This moment precedes the miraculous feeding of the five thousand, demonstrating Jesus' compassion and ability to provide.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 3:21 | When His family heard about this, they went out to take custody of Him, saying, “He is out of His mind.” |
| 2 | Mark 5:31 | His disciples answered, “You can see the crowd pressing in on You, and yet You ask, ‘Who touched Me?’” |
| 3 | Matthew 15:23 | But Jesus did not answer a word. So His disciples came and urged Him, “Send her away, for she keeps crying out after us.” |
| 4 | Matthew 16:22 | Peter took Him aside and began to rebuke Him. “Far be it from You, Lord!” he said. “This shall never happen to You!” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — ἀπόλυσον, apoluōgenerated
The verb ἀπολύω is an aorist active imperative, which means 'to dismiss' or 'to release.' It indicates a command directed to the disciples to send the crowd away. This word is built from the prefix ἀπο- (away) and the root λύω (to loose or release).
In this context, it conveys the urgency of the situation, as the crowd needs to be released to find their own sustenance. The use of the imperative form signifies a direct command from Jesus, highlighting His authority in the situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Dismiss the crowd so they can go to the surrounding countryside and villages and buy themselves something to eat.' This wording is consistent across several translations.
The KJV and ASV use 'send them away,' while the YLT and WEB phrase it as 'let them away.' The variations reflect different stylistic choices but retain the same essential meaning regarding the crowd's need to find food.
Sentence Structuregenerated
The main verb of the verse is ἀπόλυσον, dismiss, which governs the instruction to the subject, the disciples. The sentence includes a purpose clause introduced by ἵνα, indicating the reason for dismissing the crowd.
The structure includes a noun phrase for the crowd, a prepositional phrase describing where they should go, and a clause explaining what they need to do — buy food. This organization reflects the clarity of Jesus' command.
Septuagint Backgroundgenerated
ἀπολύω does not have a direct equivalent in the Septuagint, but similar concepts of release or dismissal can be found in various contexts. The Hebrew equivalent often conveys the idea of sending away or letting go, as seen in passages that describe the release of individuals or groups.
The absence of a direct Septuagint counterpart for ἀπολύω suggests that the term is particularly suited to the New Testament context, emphasizing Jesus' authority in directing the crowd.
In plain words — the whole versegenerated
Mark 6:36 shows Jesus telling His disciples to send the crowd away so they can find food in the nearby countryside and villages. This instruction comes after a long day of teaching, highlighting the importance of caring for the people's physical needs.
Frequently Asked Questionsgenerated
Jesus is instructing His disciples to send the crowd away so they can find food for themselves in the surrounding areas.
The crowd had been with Jesus for a long time, and their physical needs for food were important, showing Jesus' concern for their well-being.
This instruction precedes the miracle, setting the stage for Jesus to demonstrate His ability to provide for the crowd's needs.
We learn the importance of addressing both spiritual and physical needs, as Jesus cared for the well-being of the people.
Reflection Questionsgenerated
- How can I be more aware of the needs of those around me, as Jesus was?
- In what ways can I help provide for the physical needs of others?
- What does this passage teach me about the balance between spiritual teaching and practical care?
- How can I respond to Jesus' command to serve others in my community?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Mark 6:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSend them away,.... Leave off preaching, dismiss the assembly; see Matthew 14:15; that they may go into the country round about; or "into the fields"; that is, to the odd houses; which were here and
Read John Gill on Mark 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySend them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
Read Robert Jamieson on Mark 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat. Ver. 36.
Read John Trapp on Mark 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) Into the country.—Better, the farms—i.e., the enclosed, cultivated land, and what belonged to it. And buy themselves bread: for they have nothing to eat.—The better MSS. give simply, “buy themselves what they may eat.”
Read Charles John Ellicott on Mark 6 →CambridgeThe Cambridge Bible for Schools and Colleges36. send them away] Already earlier in the day the Lord had asked the Apostle Philip, Whence shall we buy bread that these may eat? and he, thinking of no other supplies save such as natural means could procure, had replied that two hundred pence would not suffice to provide sustenance for such a number (John 6:5-7). Then He left this confession of inability to work in their minds, and it was now in the eventide that the Apostles came to Him with the proposition contained in this verse.
Read Cambridge on Mark 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 63. — FIVE FED, Mark 6:32-44.(See notes on Matthew 14:13-21)
Read Daniel Denison Whedon on Mark 6 →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
Dismiss the crowd so they can go to the surrounding countryside and villages and buy themselves something to eat.”
Send them away, that they may go into the surrounding country and villages and buy themselves bread, for they have nothing to eat.”
Dismiss the crowd so they can go to the surrounding countryside and villages and buy themselves food, for they have nothing to eat.”
Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.”
Tyndale line
Send them away, that they may go into the country round about, and into the villages, and buy themselves bread: for they have nothing to eat.
send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat.
send them away, that they may go into the country and villages round about, and buy themselves somewhat to eat.
Send them away, that they may go into the country around, and into the villages, and buy themselves bread: for they have nothing to eat.
Let them depart, that they may goe into the countrey and townes about, and buy them bread: for they haue nothing to eate.
Strictly literal
send them away that they may go into the country and villages around, and buy themselves bread, for they have not anything they can eat.
let them away, that, having gone away to the surrounding fields and villages, they may buy to themselves loaves, for what they may eat they have not.'
let them away, that having gone away into the surrounding fields and villages, they may buy loaves for themselves, for they do not have what they may eat.”
Send them away so that they may go into the nearby countryside and villages to buy something to eat for themselves.”
From the Latin
Send them away, that going into the next villages and towns, they may buy themselves meat to eat.
Simplified
You should tell the people to go and buy themselves something to eat in the villages and countryside nearby.”
Send them away, so that they may go into the country and small towns round about, and get some food for themselves.
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.
dimitte illos, ut euntes in proximas villas et vicos, emant sibi cibos, quos manducent.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܪܝ ܐܢܘܢ ܕܢܐܙܠܘܢ ܠܐܓܘܪܣܐ ܕܚܕܪܝܢ ܘܠܩܘܪܝܐ ܘܢܙܒܢܘܢ ܠܗܘܢ ܠܚܡܐ ܠܝܬ ܠܗܘܢ ܓܝܪ ܡܕܡ ܠܡܐܟܠ
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.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί — — φάγωσιν — —
The standard critical text of the New Testament.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί — — φάγωσιν — —
The previous edition, still widely cited.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί — — φάγωσιν — —
The Society of Biblical Literature edition, freely licensed.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί — — φάγωσιν — —
The edition that turned scholarship toward the earliest manuscripts.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί — — φάγωσιν — —
An independent critical text built from the oldest witnesses then known.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί — — φάγωσιν — —
A recent critical edition following documentary evidence closely.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί ἄρτους γὰρ φάγωσιν οὐκ ἔχουσιν.
The reading of the majority of surviving manuscripts.
ἀπόλυσον αὐτοὺς ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί ἄρτους γὰρ φάγωσιν οὐκ ἔχουσιν.
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 |
|---|---|---|
| ἄρτους loaves | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| γὰρ for | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| οὐκ not | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἔχουσιν. they have. | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Mark 6:36
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀπολύω (i.e., *apoluo*) is built from the prefix ἀπο- and the root λύω. It covers a range of meanings including to release, dismiss, and divorce, as well as to forgive or let go. In the New Testament, it appears in contexts such as forgiving debts (Matthew 18:27) and dismissing a wife (Matthew 1:19).
ἀπο-λύω ; [impf. dméAvov]; fut. ἀπολύσω : 1 aor. ἀπέAvoa; Pass., pf. ἀπολέλυμαι ; 1 aor. ἀπελύθην ; [fut. ἀπολυθήσομαι] ; impf. mid. ἀπελυόμην (Acts xxviii. 25) ; used in the N. T. only in the historical books and in Heb. xiii. 23; fo loose from, sever by loosening, undo, [see ἀπό, Veils 1. to set free: τινά twos (so in Grk. writ. even fr. Hom. down), to liberate one from a thing (as from a bond), Lk. xiii. 12 (ἀπολέλυσαι [thou hast been loosed i.e.] be thou free from [ef. W. § 40, 4] τῆς ἀσθενείας [LT ἀπὸτ. ἀσθ.7). 2. to let go, dismiss, (to detain no longer) ; τινά, a. ἃ suppliant to whom liberty to depart is given by a decisive answer: Mt. xv. 23; Lk. ii. 29 (‘me whom thou hadst determined to keep on earth until I had seen the salvation prepared for Israel, ef. vs. 26, thou art now dismissing with my wish accomplished, and this dismission is at the same time dismission also from…
Read the full entry →ἀπολύω. This common verb, in the sense “" dismiss,” ‘‘send away ona mission” (as Ac 13°, and probably Heb 1333) may be illustrated by P Par 49! (B.c. 164-58) (= Witkowski? p- 70) ἀπέλυσα εἴπας αὐτῶι ὀρθρίτερον ἐλθεῖν. In P Lond 4276 (see above under ἀπολαμβάνω) it is used of departure from seclusion in the Serapeum—trép τοῦ ἀπολελύσθαι σε ἐκ τῆς κατοχῆς : cf. P Petr II. ττ(1)8 (iii/B.c.) (= Selections, p- 7) ὅπως τῆς ἐπὶ τοῦ παρόντος σχολῆς ἀπολυθῶ, “in order that I may be relieved from my present occupation,” BGU I. 2714 (ii/a.p.) (= Se/ectéons, p. 101) ὥστε ἕως σήμερον μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου, “so that up till to-day
ἀπολύω (apoluō) — to release: release.
ἀπολύω
[see. λύω], future -λύσω, etc.: future passive
__A ἀπολελύσομαι[Refs 5th c.BC+]:—loose from, ἱμάντα θοῶς ἀπέλυσε κορώνης[Refs 8th c.BC+]; ὄφρ᾽ ἀπὸ τοίχους λῦσε κλύδων τρόπιος the sides of the ship from the keel, [Refs]; undo, ἀπὸ κρήδεμνον ἔλυσεν[Refs 5th c.BC+]
__A.2 set free, release, relieve from, ἀ. τινὰ τῆς φρουρῆς[Refs 5th c.BC+]; ἀ. τῆς μετρήσεως save them from the trouble of measuring, [Refs 4th c.BC+]:— passive, to be set free, τῶν δεινῶν, φόβου, [Refs 5th c.BC+]
__A.2.b frequently in legal sense, ἀ. τῆς αἰτίης acquit of the charge, [Refs 5th c.BC+]; opposed to καταψηφίζω, [Refs 5th c.BC+]infinitive, ἀ. τινὰ μὴ φῶρα εἶναι acquit of being a thief, [Refs…
ἀπολύω
apoluo
from 575 and 3089; to free fully, i.e. (literally) relieve, release,
dismiss (reflexively, depart), or (figuratively) let die, pardon or
(specially) divorce:--(let) depart, dismiss, divorce, forgive, let go,
loose, put (send) away, release, set at liberty.
see GREEK for 575
see GREEK for 3089
ἀπολύω
v.
I release, let go, send away, divorce
ἀπολύω apolyō 66x
pr. to loose; to release from a tie or burden, Mt. 18:27; to divorce, Mt. 1:19; to remit, forgive, Lk. 6:37; to liberate, discharge, Mt. 27:15; to dismiss, Mt. 15:23; Acts 19:40; to allow to depart, to send away, Mt. 14:15; to permit, or, signal departure from life, Lk. 2:29; mid. to depart, Acts 28:25; pass. to be rid, Lk.…
Read the full entry →ἀπολύω to loose from, τί τινος Od.: to undo, id. Od.
to set free from, release or relieve from, τινὰ τῆς φρουρῆς, τῆς ἐπιμελείας Hdt., Xen.; τι ἀπό τινος Plat.:—Pass. to be set free from, Thuc.
in legal sense, ἄπ. τῆς αἰτίης to acquit of the charge, Hdt., Xen.:—c. inf., ἀπ. τινὰ μὴ φῶρα εἶναι to acquit one of being a thief, Hdt.: then absol. to acquit, Ar.
to let go free on receipt of ransom, hold to ransom, Il.:—Mid. to ransom, redeem, χρυσοῦ by payment of gold, id. Il.
to discharge or disband an army, Xen.:—generally, to dismiss, Ar.
to divorce a wife, NTest.
Mid. to redeem, v. supr. II.
to do away with charges against one, Lat. diluere, Thuc., Plat.:— absol., ἀπολυόμενος in defence, Hdt.
like Pass. (c. II), to depart, Soph.
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
66 occurrences in the New Testament, rendered 38 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 66 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
εἶτ’ ἐπειδὴ μὲν ἐγνωρίσθησαν ἑτέρου γένους, ἀπελύοντο — πολλὰς γὰρ ὡς Ἰουδαίας ἀκριβῆ μὴ ποιούμενοι τῆς ἀληθείας τὴν ἔρευναν συνελάμβανον —, εἰ δ’ ἐφάνησαν ἡμέτεραι, προσέταττον οἱ ἀντὶ θεατῶν τύραννοι καὶ δεσπόται γεγονότες κρέα χοίρεια διδόναι…
τῇ γὰρ ἡμέρᾳ τῇ προειρημένῃ γενέθλιον τεθυκὼς ὁ βασιλεὺς τὸν μὲν ἐπὶ τῶν σιτοποιῶν ἀνεσταύρωσε, τὸν δὲ οἰνοχόον τῶν δεσμῶν ἀπολύσας ἐπὶ τῆς αὐτῆς ὑπηρεσίας κατέστησεν.
Ἀπολυσάτω, φησίν, αὐτὴν καὶ ὁ ἀνὴρ ἐφ̓ ἑαυτῷ μενέτω: ἐὰν δὲ ἀπολύσας τὴν γυναῖκα ἑτέραν γαμήσῃ, καὶ αὐτὸς μοιχᾶται.
χαλκῆν ἐκσφράγισμα στήλης χαλκῆς ἀνακειμένης ἐν Ῥώμῃ διʼ ἧς ἐδηλοῦτο στρατευσάμενον αὐτὸν καὶ ἐντίμως ἀπολελύσθαι περιέχουσαν οὕτως· … … … ωνδ … μ … δ … … Μάρκῳ
κεχρονισμένον εἰς … ἔτος Ἀντωνίνου τοῦ κυρίου Φαρμοῦθι … , Ἡλιόδωρος εἶπεν· κέκρικεν … ἀπολύσας. Γαίωι Ἀουιδίωι Ἡλιοδώρωι ἐπάρχῳ Αἰγύπτου παρὰ Μάρκου Οὐαλερίου Γεμέλλου ἰατροῦ. παρὰ τὰ ἀπηγορευμένα ἀχθεὶς
καὶ χόρτου, σὲ δὲ ἀντεχόμενον καὶ ἑτέροις μεταμισθοῦν ἀπὸ τοῦ ἐνεστῶτος ἔτους· ἐὰν φαίνηται ἀπολῦσαι. Κρονίων ἐτῶν ξϛ οὐλὴ χειρὶ ἀριστερᾷ. ἔτους ιδ Ἀντωνείνου Καίσαρος τοῦ κυρίου.
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-APM — Personal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
P-APM Part of Speech: Personal pronoun Case: Accusative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The Greek word ἀπέρχομαι (i.e., *aperchomai*) means to go away or depart, and can imply both leaving a place and arriving at another. It is used in various contexts, including literal departures and metaphorical senses, such as following someone. Notably, some lexicographers disagree on whether it can mean to return, with Thayer suggesting it does not inherently carry that meaning.
ἀπ-έρχομαι,
[in LXX chiefly for הלךְ;]
to go away, depart (also, in late writers, with "perfective" force, to arrive at a destination, the thought being carried on to the goal; M, Pr., 111 f., 247; MM, s.v.);
absol.: Mt 13:25, al.; ptcp., ἀπελθών, used pleonastically with other verbs as in Heb. (Dalman, Words, 21), Mt 13:28, al.;
ἀπ-έρχομαι ; fut. ἀπελεύσομαι (Mt. xxv. 46; Ro. xv. 28; W. 86 (82)); 2 aor. ἀπῆλθον (ἀπῆλθα in Rev. x. 9 [where RG Tr -θον], ἀπῆλθαν LT Tr WH in Mt. xxii. 22; Rev. xxi. 1, 4 [(but here WH txt. only), ete., and WH in Lk. xxiv. 24]; cf. W. § 13,1; Mullach p. 17 sq. [226]; B. 39 (34); [.Soph. Lex. p. 38; Tdf. Proleg. p. 123; WH. App. p. 164 sq.; Kuenen and Cobet, N. T. p. lxiv.; Scrivener, Introd. p. 562; Collation, ete., p. liv. sq.]); pf. ἀπελήλυθα (Jas. i. 24); plpf. ἀπεληλύθειν (In. iv. 8) ; [fr. Hom. down]; to go away (fr. a place), to depart; 1. properly, a. absol.: Mt. xiii. 25; xix. 22; Mk. v. 20; Lk. viii. 39; xvii. 23; Jn. xvi. 7, ete. Ptep. ἀπελθών with indic. or subj. of other verbs in past time to go (away) and ete.: Mt. xiii. 28,46; xviii. 30; xxv. 18, 25; xxvi. 36; xxvii. 5; Mk. vi. 27 (28), 37; Lk. v.14. Ὁ. with specification of the place into which, or of the person to…
Read the full entry →ἀπέρχομαι occurs in a special sense in the affectionate letter of Philonides to his father the “‘ architect’ Cleon, P Petr II. 13 (19)? (middle of iii/B.c.) (=Witkowski?, p. 19), ζῶντός σου καὶ εἰς θεοὺς ἀπελθόντος. So, much later, in the beautiful simplicity of a Christian epitaph, Preisigke 1190: Tahoat ἐβίωσεν Parr I, qa ἀπέχω εἴκουσι ὀκτώ, γ(ίνονται) (ἔτη) KH His λαμπρὰν (sc. γῆν) ἀπῆλθεν ---ἃ striking contrast to the monotonous ἄωρε χαῖρε on the pagan tombs of the young. of the word, it is sufficient to cite P Par 32°* (B.c. 162) γινώσκετε, ἀφ᾽ οὗ ἀφ᾽ ὑμῶν ἀπελήλυθα, μὴ ἐσχολα[κέν]αι For the ordinary use A.D.) πρὶν οὖν ἀπέλθῃς πρὸς Χαιρήμονα, ἀνά(βαινεὶ πρός pe, ἵνα σοι ἀποτάξομαι. It inay be noted that “‘in later times the idea of the word goes forward to the goal” (Usener, Pe/agiaLegenden, p. 49). So in Pelagia, p. 75) ἀπήλθαμεν ἐν τῇ μεγάλῃ ἐκκλησίᾳ, “ we arrived at the great…
Read the full entry →ἀπέρχομαι (aperchomai) — to go away.
ἀπέρχομαι,
future -ελεύσομαι (Attic dialect future ἄπειμι): perfect -ελήλυθα: aorist -ῆλθον:— go away, depart from, with genitive, πάτρης[Refs 8th c.BC+] cease from tears. [Refs 5th c.BC+]
2. with εἰς, implying departure from one place and arrival at another, ἀ. ἐς τὰς Σάρδις[Refs 5th c.BC+]; ἀ. ἐπ᾽ οἴκου depart homewards, [Refs 5th c.BC+]; ἀπῆλθεν ὅθεν.. went back to the place whence he came, [Refs 5th c.BC+]
3. absolutely, [Refs 5th c.BC+]; ταχεῖ᾽ ἀπέρχεται (i.e. ἡ νόσος) [Refs 5th c.BC+]; κᾷτ᾽ ὀφλὼν ἀ. [Refs 5th c.BC+]; ἄπελθε τουτονὶ λαβών take him and be off! [Refs 5th c.BC+]
4. with participle, ἀ. νικῶν come off conqueror, [Refs 1st c.AD+]
ἀπέρχομαι
aperchomai
from 575 and 2064; to go off (i.e. depart), aside (i.e. apart) or
behind (i.e. follow), literally or figuratively:--come, depart, go
(aside, away, back, out, ... ways), pass away, be past.
see GREEK for 575
see GREEK for 2064
ἀπέρχομαι
v.
I come or go away from, depart, return
ἀπέρχομαι to go away, depart from, c. gen., Hom., attic; ἀπό or ἐκ τόπου Thuc.
when used with εἰς, departure from one place and arrival at another is implied, ἀπ. ἐς Σάρδις Hdt., etc.
absol. to depart, id. Hdt., Thuc., etc.: to depart from life, Anth.
Verb-2AAP-NPM — Verb · second aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AAP-NPM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
119 occurrences in the New Testament, rendered 44 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 117 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 69 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἦλθον, ἀπῆλθον, ἐφάνησαν, ἀπεπήδησαν, πρὶν καταληφθῆναι βεβαίως ἀπέπτησαν.
οὐ γὰρ ἦν αὐτοῖς εἰς Αἴγυπτον ἀπελθεῖν μὴ μετὰ τῶν ἐπαγγελιῶν ἀπερχομένοις, καὶ τοῦ πάθους οὖν χείρονος καθʼ ἑκάστην ἡμέραν γινομένου καὶ τῶν υἱῶν δεομένων οὐκ εἶχεν, ὅ τι χρήσαιτο τοῖς παροῦσιν.
ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων: Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν: ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη: Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ̓ εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ:…
Ασ· παραγενομένου γὰρ τοῦ πλοίου ἐπὶ τὸν ὅρμον καὶ τῶν παρʼ αὐτοῦ κωλυσάντων κενὸν ἀπῆλθεν. ἀξιοῦμεν οὖν σε, ἐπειδὴ οὐθʼ ἡμῖν ἐκποιεῖ ἀποδημεῖν οὔτʼ ἐκείνωι ἐνθάδε παραγενέσθαι, γράψαι αὐτῶι
σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ
εἰς τὴν πόλιν καὶ ποίησον … τας καλοὺς τεσσαράκοντα , ἐπεὶ βουλεύομαι εἰς πόλιν ἀπελθεῖν χάριν τοῦ μικροῦ καὶ χάριν ἐκείνου τοῦ μετεώρου ἕως πεντεκαιδεκάτης τοῦ ἐνεστῶτος μηνὸς Χύακ,
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κύκλῳ is the dative form of κύκλος, meaning 'circle' or 'ring.' It is used adverbially in the New Testament to indicate being 'round about' or 'around,' appearing in verses such as Mark 3:34 and Romans 15:19. The word encompasses a range of meanings related to circularity and surrounding, with references in both classical and biblical texts.
κύκλῳ (dat. of the subst. κύκλος, a ring, circle [ef. Eng. eycle]); fr. Hom. down; Sept. times without number for 3°39, also for 2.357) and 2.39 3°39; inacircle,around, round about, on all sides: Mk. 111. 34; vi. 6; οἱ κύκλῳ ἀγροί, the cireumjacent country [see ἀγρός, c.], Mk. vi. 36 [here WH (rejected) mrg. gives ἔγγιστα]; Lk. ix. 12; ἀπὸ Ἵερουσ. καὶ κύκλῳ, and in the region around, Ro. xv. 19; τινός, around anything (Xen. Cyr. 4, 5,5; Polyb. 4, 21, 9, al.; Gen. xxxv. 5; Ex. vii. 24, etc.): Rev. iv. 6; v. 11 [here Rukdd6ev]; vii. 11.
κύκλος. For the dat. κύκλῳ used adverbially “ round about,” as in Rev 4°, see CPR I. 4219 κύκλῳ τοῦ χωρίου : cf. P Fay 1107 (A.D. 94) τὰ κύκλωι τοῦ ἐλαιουργίου ἔξωθεν σκάψον ἐπὶ βαθός, ““αἷσ a deep trench round the oil-press outside ” (Edd.), P Tebt 11. 342° (late ii/A.D.) τοῦ Kepap(elov) ἐν κύκλῳ αὐτίοῦ) ψ[ι]Ἱλοῦ τόπου, ‘‘the vacant space surrounding the pottery”? (Edd.), and from the inscrr. OGZS 455 (i/B.C.) κύκλῳ τε ἐκείνου τοῦ ἱεροῦ. . . [οὗτος ὁ] τόπος ἄσυλος ἔστω. The adj. κύκλιος is found in 20. 21358 (iv/iii B.C.) ἐν] Tots κυκλίοις ἀγῶσιν.
κύκλῳ (kuklō) — surrounding.
Related to: κυκλ-έω,
wheel along, in [Refs 8th c.BC+]
2. move round or in a circle, ὁδοῖς κυκλῶν ἐμαυτὸν εἰς ἀναστροφήν [Refs 5th c.BC+]; ἐπ᾽ ἀνδρὶ δυσμενεῖ βάσιν κυκλοῦντα, metaphorically, from dogs questing about for the scent, [Refs 5th c.BC+]; κ. πρόσωπον, ὄμμα, look round, look about, [Refs 5th c.BC+]; ={κυκλεύω}[Refs 5th c.BC+]
3. bring round, repeat, τὸν αὐτὸν λόγον [Refs 4th c.BC+]
II. middle and passive, form a circle round, encompass, encircle, μηνοειδὲς ποιήσαντες τῶν νεῶν ἐκυκλεῦντο ὡς περιλάβοιεν αὐτούς [Refs 5th c.BC+]; ἴδεσθέ μ᾽ οἷον ἄρτι κῦμα.. κυκλεῖται encompasses me, [Refs 5th c.BC+]
κύκλῳ
kuklo
as if dative case of kuklos (a ring, "cycle"; akin to 2947); i.e. in a
circle (by implication, of 1722), i.e. (adverbially) all
around:--round about.
see GREEK for 2947
see GREEK for 1722
κύκλος, ου, ὁ
n.m.
a circle
κύκλῳ kyklōi 8x
from κύκλος, functions in the NT only as an improper prep., a circle; in NT κύκλῳ functions adverbially, round, round about, around, Mk. 3:34; 6:6, 36
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
8 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 8 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 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.
ἀλλὰ γὰρ καὶ κινήσεις ἑπτὰ εἶναι συμβέβηκε, τὴν ἄνω, τὴν κάτω, τὴν ἐπὶ δεξιά, τὴν ἐπ’ εὐώνυμα, τὴν πρόσω, τὴν κατόπιν, τὴν ἐν κύκλῳ, ἃς ἐν τοῖς μάλιστα τρανοῦσιν οἱ τὴν ὄρχησιν ἐπιδεικνύμενοι.
ἄρδεται δʼ οὗτος ὁ κῆπος ὑπὸ ἑνὸς ποταμοῦ πᾶσαν ἐν κύκλῳ τὴν γῆν περιρρέοντος, ὃς εἰς τέσσαρα μέρη σχίζεται.
ἄλλοι δὲ λίθοι πολλοὶ κύκλῳ τοῦ πύργου ἔκειντο, καὶ οὐκ ἐχρῶντο αὐτοῖς ἐπὶ τὴν οἰκοδομήν: ἦσαν γάρ τινες ἐξ αὐτῶν ἐψωριακότες, ἕτεροι δὲ σχισμὰς ἔχοντες, ἄλλοι δὲ κεκολοβωμένοι, ἄλλοι δὲ λευκοὶ καὶ στρογγύλοι, μὴ ἁρμόζοντες εἰς τὴν οἰκοδομήν.
χαίρειν· μεμισθώμεθα παρὰ σοῦ ἐξ ἀλληλεγγύης ἀπὸ τῶν ὑπαρχόντων σοι περὶ κώμην Σῶβτιν Μικρὰν κύκλῳ τοῦ χωρίου ἀρούρας η Σακαπρυ ἀρούρας β ἄλλας ἐν τῷ αὐτῷ ἀρούρας γ καὶ
The Greek word ἀγρός (agros) means 'field' and can refer to cultivated land, the countryside, or farms. It appears in various contexts in the New Testament, often contrasting rural areas with urban settings. While it is commonly used in the Septuagint, its occurrences in later Greek texts are rare, suggesting a preference for synonyms like χώρα or χωρίον.
ἀγρός. This old and once common word is unexpectedly rare in papyri. P Strass 1. 5.28 (13) (a.p. 151) concerns 2§ arourae of “catoecic land,” ἃς kal παρα[δώσει ἡ δεδανισμ]ένη κατ᾽ ἀγρὸν σπίορί]μας, ““νν1}} transfer these as they lie in good condition for sowing,” as the edd. render the same formula in P Ryl II. 164° (a.p. 171): Preisigke, ‘fin einem landwirtschaftlich brauchbaren Zustande, saatfahig.” The same connotation of ‘‘agricultural land” appear in a few instances we can quote. P Amh II. 6857 (i/a.b.) τῆς vuvel κατ᾽ ἀγρὸν θεωρίας. 70. 134°(ii/A.D.) ὄντα ἐν ἀγρῷ μετὰ τῶν θρεμμάτων, ‘*in the fields with the cattle” ; and as late asiv/a.D., 26. 1434 ὃ yap ἀγρὸς ᾿Αβίου ἐξῆλθεν els σπ[ο]ράν. In P Oxy III. 506%? (A.D. 143) ἀπογράφεσθαί τινα ἐπὶ τῶν ἀγρῶν, “register any one as owning those lands” : ἐπὶ τοῦ ἀγροῦ has apparently been erased. /. VI. 967 (ii/A.D.) καλῶς δὲ ποιήσεις…
Read the full entry →ἀγρός (agros) — Field of.
ἀγρός, οῦ, ὁ,
field, mostly in plural, fields, lands, [Refs 8th c.BC+]; singular, farm, [Refs 8th c.BC+]; also in plural, [Refs 5th c.BC+]:—tilled land, opposed to fallow, ἀγρὸς καὶ ἀργός, Ἀθηνᾶ[Refs]
2. country, opposed to town, [Refs 8th c.BC+]; ἀγρῷ in the country, [Refs 8th c.BC+]; ἐπ᾽ ἀγροῦ in the country, [Refs 5th c.BC+]; ἐπ᾽ ἀγρῶν[Refs 5th c.BC+]; τὰ ἐν ἀγρῷγιγνόμενα fruits, [Refs 5th c.BC+] —proverbial, οὐδὲν ἐξ ἀγροῦ λέγεις, ἀγροῦπλέως, i.e. boorish, [Refs 5th c.AD+]—Rare in later Greek, [NT]. [ᾰ by nature, so always in Comedy texts, except[Refs 5th c.BC+]; ᾱγρόθεν in [Refs 7th c.BC+] is paratragoedia] (Cf. Sanskrit ájras 'plain', probably from aj 'drive' (compare ἄγω), i.e. pasture.)
ἀγρός
agros
from 71; a field (as a drive for cattle); genitive case, the country;
specially, a farm, i.e. hamlet:--country, farm, piece of ground, land.
see GREEK for 71
ἀγρός, οῦ, ὁ
n.m.
a field, the country
ἀγρός agros 36x
a field, especially a cultivated field; pl. the country; lands, farms, villages
ἀγρός α short by nature Lat. ager, a field, in pl. fields, lands, Hom., etc.: in sg. a farm, Od.
the country, opp. to the town, id. Od.: ἀγρῷ or ἐπ᾽ ἀγροῦ in the country, id. Od.; κατ᾽ ἀγρούς id. Od.; ἐπ᾽ ἀγρῶν Soph.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
re'-jun: A "district," as in modern English. The word "region" is used by English Versions of the Bible interchangeably with "country," "coasts," etc., for various Hebrew and Greek terms, but "region round about" is usually in the King James Version and invariably in the Revised Version (British and American) the translation of perichoros, "surrounding country." For a possible technical use of "region" in Ac 16:6 and the Revised Version (British and American) 18:23.
See GALATIA.
37 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 36 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 123 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.
„Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι“ (Gen.
ἀποδίδωσι δὲ καὶ τοὺς ἀγροὺς τοῖς ἀρχῆθεν αὐτῶν δεσπόταις τοῦτον τὸν τρόπον·
γνώσῃ δέ, ὅτι πολὺ τὸ σπέρμα σου, τὰ δὲ τέκνα σου ὥσπερ τὸ παμβότανον τοῦ ἀγροῦ.
τοῦ Οὐήριος τῶν ἀπὸ Εὐημερείας τῆς Θεμίστου μερίδος γενάμενός μου γεωργὸς ἐνκαταλιπὼν μου τὸν ἀγρὸν καὶ ἐφελκόμενός μου τὴν ὑπόληψιν
ἁπλῶς, ἐπάναγκον αὐτὸν παραμενεῖν τῇ Διογενίδι ὑπηρετοῦντα καὶ ποιοῦντα πάντα τὰ ἐπιτασσόμενα αὐτῷ κατʼ ἀγρὸν καὶ κατὰ κώμην ἀντὶ τόκων καὶ τῶν δραχμῶν χιλίων , τρεφομένου καὶ ἱματιζομένου ὑπὸ
παραμένοντα τῷ Δημητρίῳ καὶ ποιοῦντα τὰ ἐπιτασσόμενα αὐτῷ ἤτοι κατʼ οἰκίαν ἢ καὶ κατʼ ἀγρὸν οὐ γινομένου ἀφημέρου οὐδʼ ἀποκοίτου ἀνεὺ τῆς τοῦ Δημήτριου γνώμης ἐὰν δὲ ἀποστῆ ἔκ
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
κώμη (kōmē) refers to a village or country town, contrasting with fortified cities. It appears frequently in the New Testament, notably in Matthew and Luke, often in reference to locations like Bethsaida and Bethlehem. The term has roots in the Doric dialect and is associated with living in dispersed communities rather than urban centers.
κώμη, -ης, ἡ,
[in LXX for בַּת, חָצֵר, עִיר, etc.;]
a village or country town, prop, as opp. to a walled city: Mt 14:15, Mk 6:6, al.; πόλεις καὶ κ., Mt 9:35, al.; with the name added, Βηθλεέμ, Jo 7:42; Βηθανΐα, Jo 11:1; with the name of the district, τὰς κ. Καισαρίας, Mk 8:27; Σαμαρειτῶν, Lk 9:52, Ac 8:25.
κώμη, -ης, 7, (akin to κεῖμαι, κοιμάω, prop. the common sleeping-place to which laborers in the fields return; Curtius § 45 [related is Eng. home]), [fr. Hes., Hdt. down], a village: Mt. ix. 35; x. 11; Mk. xi. 2; Lk. v. 17; ix. 52 [here Tdf. πόλιν], and often in the Synopt. Gospels; Jn. xi. 1, 30; with the name of the city near which the villages lie and to whose municipality they belong: Καισαρείας, Mk. viii. 27 (often so in Sept. for ΓῺΞ with the name of a city; ef. Gesenius, Thes. i. p. 220" [B. D. 5. v. Daughter, 7]; also for ‘Is and nn with the name of a city); by meton. the inhabitants of villages, Acts viii. 25; used also of a small town, as Bethsaida, Mk. viii. 23, 26, cf. 22; Jn. i. 45; of Bethlehem, Jn. vii. 42; for Vy, Josh. x.39; xv. 9 [Compl.]; Is. xlii. 11. [B. Ὁ. 5. v. Villages.]
κώμη. This common word hardly needs illustration, but we may | note that by the phrase οἱ ἀπὸ τῆς κώμης we are to understand the population of the village in general, and not its functionaries or official representatives, see e.g. the joint responsibility of the πρεσβύτεροι and the other members of the community with respect to certain dues in P Ry] II. 219% (ii/A. D.) δι(ὰ) τῶν τοῦ ἔτους πρεσβ(υτέρων) [kal τῶν λοιπίῶν) ἀπὸ τῆ]ς κώμης, P Flor I. 2511 (Α.Ὁ. 265) κινδύνῳ ἡμῶν κ[αὶ τῶν] ἀπὸ τῆς [κώ]μης καὶ καταγειν[ομέϊνων πάντων, BGU IV. το 55 (v/A.D.) of ἀπὸ κώμης Κερκῆσις ἦλθαν ε[ἰ]ς τὸν αἰγιαλὸν τῶν ἀπὸ ᾿Οξυρύγχων καὶ ἐδίοξαν τοὺς ἁλιεῖς ᾿Οξυρύγχ(ων), and cf. Chrest. I. i. p. 43. See also P Par 631° (B.c. 165) (=P Petr III. p. 26) τοὺς πλείστους δὲ τῶν ἐν ταῖς κώμαις κατοικούντων λαῶν, P Tebt I. 408 (B.C. 117) σαφέστερον μετειληφὼς τοὺς ἐκ τῆς κώμης ὁμοθυμαδὸν ἀντέχεσθαι τῆς σῆς…
Read the full entry →κώμη (kōmē) — village.
κώμη, ἡ,
unwalled village, opposed to fortified city (said to be Doric dialect = Attic dialect δῆμος, [Refs 8th c.BC+]; opposed to πόλις, [Refs 5th c.BC+]; πόλεσιν ἀτειχίστοις καὶ κατὰ κ. οἰκουμέναις formed of scattered villages, [Refs 5th c.BC+]
II. quarter, ward of a city, διελόμενοι τὴν μὲν πόλιν κατὰ κώμας, τὴν δὲ χώραν κατὰ δήμους [Refs 5th c.BC+]
κώμη
kome
from 2749; a hamlet (as if laid down):--town, village.
see GREEK for 2749
κώμη, ης, ἡ
n.f.
a village
κώμη κώμη, ἡ, = Lat. vicus, a village or country town, opp. to a fortified city; properly a doric word, = attic δῆμος, Hes., Hdt.; κατοικῆσθαι κατὰ κώμας to live in separate villages (not in walled towns), of the Medes, Hdt.; so, of a country, κατὰ κώμας οἰκεῖσθαι to have its people distributed into villages, Thuc.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
Villages
(Judg. 5:7, 11). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and the Vulgate versions, render the word “rulers.”
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
Counted over the 17 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀγωγαὶ δήπουθεν αἱ ἐκ παίδων καὶ ἔθη πάτρια καὶ παλαιοὶ νόμοι, ὧν ἓν οὐδὲν ὁμολογεῖται ταὐτὸν εἶναι παρὰ πᾶσιν, ἀλλὰ κατὰ χώρας καὶ ἔθνη καὶ πόλεις, μᾶλλον δὲ καὶ κατὰ κώμην καὶ οἰκίαν ἑκάστην, ἄνδρα μὲν οὖν καὶ γυναῖκα καὶ νήπιον παῖδα τοῖς ὅλοις…
τοῦ δὲ Ἁβράμου ἔτι καὶ νῦν ἐν τῇ Δαμασκηνῇ τὸ ὄνομα δοξάζεται καὶ κώμη δείκνυται ἀπʼ αὐτοῦ Ἁβράμου οἴκησις λεγομένη.
μετὰ χρόνον τινὰ πορευομένου μου εἰς Κώμας καὶ δοξάζοντος τὰς κτίσεις τοῦ θεοῦ, ὡς μεγάλαι καὶ ἐκπρεπεῖς καὶ δυναταί εἰσιν, περιπατῶν ἀφύπνωσα.
τελωνῶν, ὑφʼ ἣν ὑπογράφει Διονύσιος ὁ ἀντιγραφεύς, Ἀπολλώνιος ὁ Ἀμμωνίου … ἀμπελῶνος ὄντος ἐν κώμῃ Ψαντανχνούβει τῆς Ἀραβίας τοῦ Λατοπολίτου … ου μέρους πηγῆς ἐξ ὀπτῆς πλίνθου· ὅρια τοῦ
τῶν γεωργῶν καὶ τοῖς ἄλλοις τοῖς τὰ βασιλικὰ πραγματευομένοις χαίρειν. πρὸς τῆι οἰκονομίαι τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
ὁμοίως δὲ καὶ ἀπὸ τῶν ὑπαρχόντων αὐτοῖς ψιλῶν τόπων ἐν τῶι ἀπὸ λιβὸς μέρει κώμης Μούχεως ἑπταρούρων πήχεις στερεοὺς μέτρῳ βασιλικοὺς τριακοσίους ὧν γείτονες νότου οἰκία Πκώιος ἧς κρατεῖ
The Greek word ἀγοράζω (i.e., *agorazō*) means to buy or purchase, particularly in a market context. It can also imply redeeming or acquiring something at a price. In the New Testament, it appears in various forms, such as in Matthew 21:12 and Revelation 5:9, where it conveys both literal and metaphorical meanings of buying or redeeming.
ἀγοράζω
(< ἀγορά),
[in LXX chiefly for שׁבר, קנה;]
to frequent the ἀγορά (Hdt., al.).
to buy in the market, purchase (Xen., al.; LXX; in π. very common in deeds of sale, v. MM, VGT, s.v.): absol., Mt 21:12, Mk 11:15; c. acc. rei, Mt 13:44, 46, al.; seq. παρά, c. gen. pers., Re 3:18 (LXX, Polyb.); ἐκ, Mt 27:7; c. gen. pret., Mk 6:37, al.; metaph., I Co 6:20 7:23, II Pe 2:1, Re 5:9 14:3…
ἀγοράζω ; [impf. ἠγόραζον ; fut. ἀγοράσω] ; 1 aor. ἦγόpaca; Pass., pf. ptep. ἠγορασμένος ; 1 20r. ἠγοράσθην; (ἀγορά); 1. to frequent the market-place. 2. to buy (properly, in the market-place), [Arstph., Xen., al.]; used a. literally: absol.. Mt. xxi. 12; Mk. xi. 15; Lk. xix. 45 [not G T Tr WH]; τί, Mt. xiii. 44, 46; xiv. 15 and parallel pass., Jn. iv. 8; vi.5; with παρά and gen. of the pers. fr. whom, Rev. iii. 18, [Sept., Polyb.]; ἐκ and gen. of price, Mt. xxvii. 7; simple gen. of price, Mk. vi. 37. b. figuratively: Christ is said . to have purchased his disciples i. e. made them, as it were, his private property, 1 Co. vi. 20 [this is commonly understood of God; but cf. Jn. xvii. 9,10]; 1 Co. vii. 23 (with gen. of price added; see τιμή, 1); 2 Pet. ii. 1. He is also said to have bought them for God ἐν τῷ αἵματι αὐτοῦ, by shedding his blood, Rev. v. 9; they, too, are spoken of as…
Read the full entry →ἀγοράζω. The verb (MGr = “‘ buy ”) is common in deeds of sale, e. g. P Lond 882*4 (z.c. 101) (= III. p. 14) ἣν ἠγόρασεν παρὰ O., 26. 1208) (8.6, 97) (=IIT. p. 19). It is used of the purchase of slaves in OG/S 33878 (the will of Attalus II1.—B.c. 133): cf. 1 Cor 650, 7% τιμῆς ἠγοράσθητε (Deissmann LA Z, Ρ. 328). So P Oxy VIII. 11495 ff. (ii/a.p.) ἀ[γο]ράσαι παρὰ Tacap[a]mlwvos ὃν ἔχει δοῦλον Σαραπίωνα, ‘to buy from Tasarapion her slave Sarapion,” a/. Both the verb and the corresponding substantive are found in P Oxy II. 2051). 48, a long letter by a tax-collector of i/A.D., στατῆρας πορφύ[ρ]ας ἀγόρασον . . . ἐὰν εὕρῃς ἀγ[οἱραστὴν τοῦ μέρ[ους] τῆς οἰκίας. For ἀγοραστός, see also P Petr II. 2011. 5,8 (B.C, 252) τοῦ ἀγοραστοῦ = ‘‘(wheat) for sale,” and P Tebt I. 301! (A.p. 123) (= Se/ectrons, p. 78) ἀγοραστὴν παρὰ Θενπετεσούχον . . . οἰκίαν, “the house as purchased from Thenpetesuchus,” αὐ…
Read the full entry →ἀγοράζω (agorazō) — to buy.
ἀγοράζω [ᾰγ],
future άσω [LXX+5th c.BC+]: aorist ἠγόρασα[Refs 5th c.BC+]: perfect ἠγόρακα[Refs 4th c.BC+]:—middle, aorist ἠγορασάμην[Refs 4th c.BC+]perfect ἠγόρασμαι (see. below):—passive, aorist ἠγοράσθην[Refs]: perfect ἠγόρασμαι[Refs 4th c.BC+]:—frequent the ἀγορά, αἱ γυναῖκες ἀ. καὶ καπηλεύουσι[Refs 5th c.BC+]; occupy the market-place, [Refs 5th c.BC+]
2. buy in the market, πωλεῖν ἀ.[Refs 5th c.BC+]; generally, buy, [Refs 5th c.BC+]; farm taxes or state-contracts, ὠνὴν ἀ.[Refs]:—middle, buy for oneself, [Refs 5th c.BC+]:—passive, διάτινος ἀ.[Refs 4th c.BC+]: perfect passive in middle sense, ἀντὶ τοῦ ἠγοράσθαι αὐτοῖς τὸν οἶνον[Refs]
ἀγοράζω
agorazo
from 58; properly, to go to market, i.e. (by implication) to purchase;
specially, to redeem:--buy, redeem.
see GREEK for 58
ἀγοράζω
v.
I buy
ἀγοράζω agorazō 30x
to buy; redeem, acquire by a ransom or price paid
ἀγοράζω (also in mid. sense); to be in the ἀγορά, frequent it, Hdt.: to occupy the market-place, Thuc.
to buy in the market, buy, purchase, Ar., Xen.; Mid. to buy for oneself, id. Xen., etc.
as a mark of idle fellows, to lounge in the ἀγορά, Thuc.; cf. ἀγοραῖος.
Verb-AAS-3P — Verb · aorist · active · subjunctive · third person · pluralaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: third Number: Plural
31 occurrences in the New Testament, rendered 18 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 30 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 14 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.
Ἐνστάσης δὲ τῆς ἡμέρας, καθʼ ἣν ἔμελλεν τὰ τέλη πιπράσκεσθαι τῶν πόλεων, ἠγόραζον οἱ τοῖς ἀξιώμασιν ἐν ταῖς πατρίσιν διαφέροντες.
γῆς ἠπείρου σιτοφόρου ἄρουραν α, ὧν αἱ γειτνίαι δεδήλωνται διὰ τῆς προκειμένης συνγραφῆς, ἣν ἠγόρασεν παρὰ Πετεαρσεμθέως τοῦ Πανεβχούνιος πρὸς χαλκοῦ τάλαντα β, τέλος Ασ, γίνονται χαλκοῦ δραχμαὶ Ασ.
παστοφορίου ἐντὸς τοῦ περιβόλου τοῦ ἐπιβάλλοντος αὐτῶι μέρους τετάρτου, ὧν αἱ γειτνίαι δεδηλῶνται, ὃν ἠγόρασεν παρὰ Νεχούτου τοῦ Σχώτου ἱερέως Σούχου καὶ Ἀφροδίτης χαλκοῦ Γ, τέλος τ. Παγκράτης.
τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν ἀγοράσαι ἥκετε. τὰ δʼ ἄλλα χαρίζοισθʼ ἑαυτῶν ἐπιμελόμενοι ἵνʼ ὑγιαίνητε. ἔρρωται Ὧρος καὶ Πετοσῖρις. ἔρρωσθε.
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-3DPM — Reflexive pronoun · third person · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
F-3DPM Part of Speech: reFlexive pronoun Person: third Case: Dative Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 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 320 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
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 →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-ASN — Interrogative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
I-ASN Part of Speech: Interrogative pronoun Case: Accusative Number: Singular Gender: Neuter
568 occurrences in the New Testament, rendered 17 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 561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 601 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 Greek word ἄρτος (i.e., *artos*) means bread or a loaf, primarily made from wheat. It is used in various contexts in the New Testament, including references to the bread of the Last Supper (Mt 26:26) and general food (Mt 6:11). The entries highlight its metaphorical use, particularly in relation to Christ as the 'bread of life' (John 6:35).
ἄρτος, -ου, ὁ,
[in LXX chiefly for לֶחֶם;]
bread, a loaf: Mt 4:3, 4, Mk 3:20, al.; ἄρτοι τ. προθέσεως, bread of the setting forth, i.e. the shewbread. Metaph., ὁ ἄ. τ. θεοῦ, τ. ζωῆς, ref. to Christ, Jo 6:33, 35; in general, food: Mt 6:11, al.; ἄ. φαγεῖν (Heb. אֲכֹל לֶחֶם), to eat (MM, s.v.), Lu 14:1, al.
ἄρτος, -ov, 6, (fr. APO to fit, put together, [cf. Etym Magn. 150, 36—but doubtful]), bread; Hebr. ὉΠ: 1. food composed of flour mixed with water and baked ; the Israelites made it in the form of an oblong or round cake, as thick as one’s thumb, and as large as a plate or platter (cf. Win. RWB. 5. v. Backen; [BB.DD.]); hence it was not cut, but broken (see κλάσις and κλάω) : Mt. iv. 3; vii. 9; xiv.17,19; Mk. vi.36 [T Tr WH om. Lbr.], 37 sq.; Lk. iv. 3; xxiv. 30; Jn. vi. 5 sqq.; Acts xxvii. 35, and often; ἄρτοι τῆς προθέσεως. loaves consecrated to Jehovah, see πρόθεσις ; on the bread used at the love-feasts and the sacred supper [W. 35], ef. Mt. xxvi. 26; Mk. xiv. 22; Lk. xxii. 19; Acts ii. 42,46; xx. 7; 1 Co. x. 16 sq.; xi. 26-28. 2. As in Grk. writ., and like the Hebr. om, food of any kind; Mt. vi. 11; Mk. vi. 8; Lk. xi. 3; 2 Co. ix. 10; ὁ ἄρτος τῶν τέκνων the food served to the…
Read the full entry →ἄρτος is frequently found with καθαρός = ‘pure or ‘‘ white bread,” e.g. P Tebt II. 468 οἴνου κε(ράμιον) ἃ, ἄρτων κα(θαρῶν) ἃ (= 10 Choenices? Edd.). P Oxy IV. 736%6 (a lengthy private account, ¢. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν) ἡμιωβέλιον) ‘pure bread for the children $ obol,” P Giss
ἄρτος (artos) — bread.
ἄρτος, ὁ,
cake or loaf of wheat-bread, mostly in plural, [Refs 8th c.BC+]; ἄρτος οὖλος a whole loaf, [Refs]; collectively, bread, δούλιον ἄρτον ἔδων[Refs 7th c.BC+]; opposed to μᾶζα (porridge), [Refs 5th c.BC+] —Freq. in all writers.
II. ἄρτος· βόλος τις, καὶ ὁ Ἀθηναίων ξένος, [Refs 5th c.AD+]
ἄρτος
artos
from 142; bread (as raised) or a loaf:--(shew-)bread, loaf.
see GREEK for 142
ἄρτος, ου, ὁ
n.m.
bread, a loaf, food
ἄρτος Deriv. uncertain. a cake or loaf of wheat-bread (barley-bread is μᾶζα), mostly in pl., Od.; ἄρτος οὖλος soft bread, id. Od.
[BREAD]
→ Miracle of the five Mt 14:15-21; 16:9; Lu 9:12-17
→ Miracle of the seven Mt 15:34-38; 16:10
→ See BREAD
99 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 97 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 149 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.
ἄρτους γὰρ καὶ οἶνον προσφέρει, ἅπερ Ἀμμανῖται καὶ Μωαβῖται τῷ βλέποντι παρασχεῖν οὐκ ἠθέλησαν, οὗ χάριν ἐκκλησίας εἴργονται καὶ συλλόγου θείου·
ἐπινευσάντων δὲ ἄρτους τε προσέταξεν εὐθὺς ἐκ σεμιδάλεως γενέσθαι, καὶ μόσχον θύσας καὶ ὀπτήσας ἐκόμισεν αὐτοῖς ὑπὸ τῇ δρυῒ κατακειμένοις·
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀρταβῶν εἴκοσι πέντε , πάσας δὲ μέτρῳ τετάρτῳ ἐκ πόρων καὶ θαλλοῦ κατʼ ἔτος ἄρτων ἀρτάβης μιᾶς , πάντα δὲ ἀκίνδυνα παντὸς κινδύνου, τὰ δʼ ἔργα πάντα καὶ τὴν
ἀπέχει τὸν φόρον καὶ βεβαιοῖ. ὑπογραφεὺς Σεραπίων Πτολαιμαίου. Σαμβαθ ἐπὶ Σαμβα … το … ἄρτοι ϛ. Θερμούθι α Ταορσεῦτι α Ταορσενούφι β ἑκάστῃ τῶν γραῶν α
ἀλέκτορας δέκα ἀγοράσας καὶ εἰς τὰ γενέσια Γεμέλλης πέμψεις ὀψάρια καὶ … … καὶ ἄρτον πυροῦ ἀρτάβην α.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word ἐσθίω (i.e., *esthio*) means 'to eat' and is used in various contexts, both literal and figurative. It is built from the root associated with eating and can imply consuming food in a regular manner or in a more metaphorical sense, such as devouring or squandering. The New Testament uses this term frequently, with a notable emphasis on eating in communal or ritual contexts.
φάγομαι Hellenistic for cl. ἔδομαι, v.s. ἐσθίω.
ἐσθίω. P Giss I. 808 (ii/A.p.) τὰ [π]εριστερίδι[α καὶ ὀ]ρνυθάρια, ἃ οὐκ ἤωθα ἐσϑεῖν (1. ἐσθίειν), πέμ[ψον .. -, 25.19 ὅσα ποτὲ οὐκ ἔφαγον παρὰ σοῦ ἀφοσεστια (/. ἀφέστια 2), P Oxy IX. 118 519 (c. A.D. 200) παῖδα τὸν μεικρὸν δεῖ ἄρτον ἐσθίειν, and 76. X. 1297! (iv/A-D.) προ. εἰνάριον ἐλαίου, ἀνικαλύψαι (4 ἀνα-) αὐτὸν καὶ φάγαι, “fa . . . of oil for you to uncover and eat °—so the editors, who for the form φάγαι compare P Tor I. τ (p.c. 117) μετῆλθαι, BGU I. 2508 (time of Hadrian) ἐπενέγκαι. See also Sy// 807"* (after a.D. 138) ἄραι κόκκους στροβίλου καὶ φαγεῖν μετὰ μέλιτος ἐπὶ τρεῖς ἡμέρας. On the constative force of φαγεῖν as distinguished from the durative ἐσθίειν cf. Proleg. p. 111, and for φάγομαι as an Hellenistic mixture of ἔδομαι and ἔφαγον cf. 24. p. 184 η8. MGr φαγί, “eating,” ‘‘repast.” Thumb (Hed/entsmus, p. 128 n.?) doubts the necessity of finding a Hebraism in ἐσθίειν ἀπό (Mk…
Read the full entry →φαγεῖν (phagein) — to eat.
φᾰγεῖν,
infinitive of ἔφαγον, with no present in use (except in late Gr., φαγεῖ [Refs]; φαγέοις in editions of [Refs 1st c.AD+], used as aorist 2 of ἐσθί; later 1st pers. plural ἐφάγαμεν [LXX]future is φάγομαι,[LXX+NT]; 2nd pers. singular φάγεσαι [LXX+NT]; future φαγήσω is see uncertain in [Refs 4th c.AD+]:—eat, devour, both of men and beasts, frequently in [Refs 8th c.BC+]: with genitive, eat of a thing, [LXX+8th c.BC+]
II. eat up, devour, squander, [Refs 8th c.BC+] and Sanskrit bhájati 'apportion, (middle) enjoy'.)
ἐσθίω
phago
a primary verb (used as an alternate of 2068 in certain tenses); to
eat (literally or figuratively):--eat, meat.
see GREEK for 2068
φάγω
v.
I eat
ἐσθίω esthiō 158x
to eat, Mt. 12:1; 15:27; ἐσθίειν καὶ πίνειν, to eat and drink, to eat and drink in the usual manner, follow the common mode of living, Mt. 11:18; also with the associated notion of supposed security, Lk. 17:27; to feast, banquet, Mt. 24:49; met. to devour, consume, Heb. 10:27; Jas. 5:3; from the Hebrew, ἄρτον ἐσθίειν, to eat bread, to take food, take the usual meals, Mt. 15:2
Verb-2AAS-3P — Verb · second aorist · active · subjunctive · third person · pluralsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Plural
97 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 93 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 174 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.
ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ’ αὐτοῦ·
ὁ δὲ ἀποδόσθαι τὸ πρεσβεῖον αὐτῷ τοῦ φαγεῖν συνεργῷ χρησάμενος τῇ πείνῃ τὸν ἀδελφὸν ἠνάγκαζε, κἀκεῖνος ὑπὸ τοῦ λιμοῦ προαχθεὶς παραχωρεῖ τῶν πρεσβείων αὐτῷ μεθʼ ὅρκων.
ἐπειδὴ ἐμὲ ὑπὲρ ἁμαρτιῶν μέλλοντα τοῦ λαοῦ μου τοῦ καινοῦ προσφέρειν τὴν σάρκα μου μέλλετε ποτίζειν χολὴν μετὰ ὄξους, φάγετε ὑμεῖς μόνοι, τοῦ λαοῦ νηστεύοντος καὶ κοπτομένου ἐπὶ σάκκου καὶ σποδοῦ.
δραχμῶν πεντακοσίων καὶ κεραμίων κενωμάτων πεντήκοντα καὶ κατὰ μῆνα ἄρτους πέντε καὶ ἡμικοτύλιον καὶ φαγεῖν ἐκθέτου οὔσης τῆς προθέσεως, τοῦ σπονδείου τοῦ Ἐπὶφ ἀφʼ ὥρας ὀγδόης τῆς ἐνάτης Αἰγυπτίων
ἐάν σοι δόξῃ πέμψαι μοι αὐτό, ἐπεὶ τὸ ἐμὸν ἔδωκα καὶ οὐκ ἔχω πόθεν φάγῃ ὁ ἵππος. οἶδα γὰρ ὅτι οὐ μὴ ὀμόσῃς κατὰ τοῦ δακτυλίου η εστιν μυρία
Ἀλεξάνδρειαν μετὰ τοῦ υἱοῦ μου. τούτου χάριν μανία αὐτὸν ἔσχηκεν, ἐπεὶ οὐκ εὐδόκηκεν αὐτὸν φαγεῖν τὰ ἐπιμήνια σὺν τοῖς παρʼ αὐτοῦ. ἐὰν ὁ θεὸς θέλῃ καὶ λάβῃς τὰ ἐπιμήνια
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι