Mark 6:9 — Word Study
N1904ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
BSAbutalla having put on yourselveshupodeō■✻ [be shod with] sandals,sandalion [a type of footwear, like a slipper] andkai [in contrast] notmē [lest you have excess] may put onenduō▸ twoduo tunics.chitōn
| Greek | English | Parsing |
|---|---|---|
| ἀλλ᾽ | but | Conjunction |
| ὑποδεδεμένους | having put on yourselves | Verb, perfect, passive |
| σανδάλια, | sandals, | Noun, accusative, plural |
| καὶ | and | Conjunction |
| μὴ | not | Particle, negative |
| ἐνδύσησθε | may put on | Verb, aorist, middle |
| δύο | two | Adjective, nominative |
| χιτῶνας. | tunics. | Noun, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and to wear sandals, but not a second tunic. |
| KJV | But be shod with sandals; and not put on two coats. |
| ASV | but to go shod with sandals: and, said he, put not on two coats. |
| YLT | but having been shod with sandals, and ye may not put on two coats. |
| WEB | but to wear sandals, and not put on two tunics. |
| BBE | They were to go with common shoes on their feet, and not to take two coats. |
Where they part company is χιτῶνας — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting clause, highlighting the instructions given to the disciples.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectδύο
verbὑποδέω
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 6:9
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 — Instructions for the Journeygenerated
Mark 6:9 is part of a passage where Jesus sends out His disciples with specific instructions on what to take for their journey. He emphasizes the need for simplicity and reliance on God, instructing them to wear sandals but not to take an extra tunic. This instruction reflects a broader theme in the Gospels about trusting God for provision and not being overly burdened by material possessions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ephesians 6:15 | and with your feet fitted with the readiness of the gospel of peace. |
| 2 | Acts 12:8 | “Get dressed and put on your sandals,” said the angel. Peter did so, and the angel told him, “Wrap your cloak around you and follow me.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — χιτών, chitōngenerated
The word χιτών (i.e. *chitōn*) refers to a tunic or garment worn next to the skin. It is a basic piece of clothing in ancient times, similar to a shirt, and is mentioned in various contexts throughout the New Testament, including Matthew 10:10.
In this verse, the plural form indicates that Jesus is referring to multiple tunics. The instruction not to take a second tunic highlights the emphasis on traveling light and focusing on the mission rather than on material comfort.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as not a second tunic, while the KJV uses not put on two coats. The ASV also emphasizes the idea of not wearing two coats.
The WEB translates it as not put on two tunics, aligning with the BSB's emphasis on the singular tunic. The YLT and BBE also convey similar meanings, focusing on the instruction against taking more than one tunic.
Sentence Structuregenerated
The main verb of the passage is παρήγγειλεν, He instructed, which governs the entire clause. The structure includes several phrases detailing what the disciples should take and what they should not take.
The phrase χιτῶνας serves as the object of the verb, indicating the specific garment that is being referenced. The sentence is structured to contrast the positive instruction of wearing sandals with the negative instruction of not taking an extra tunic.
Septuagint Backgroundgenerated
χιτών appears in the Septuagint, where it translates the Hebrew word for tunic, כֻּתֹּ֫נֶת (kutonet). This connection highlights the continuity of the concept of basic garments from the Old Testament to the New Testament.
The usage of χιτών in both texts emphasizes the importance of clothing in biblical narratives, particularly in the context of identity and social status.
In plain words — the whole versegenerated
Mark 6:9 shows Jesus instructing His disciples to wear sandals but not to take a second tunic. This guidance reflects a focus on simplicity and reliance on God during their mission, emphasizing that they should not be burdened by extra possessions.
Frequently Asked Questionsgenerated
Wearing sandals symbolizes readiness for travel and the mission ahead, as the disciples were to go out and preach.
This instruction emphasizes the importance of traveling light and trusting God for their needs during their journey.
The tunic was a basic garment worn next to the skin, representing everyday life and the simplicity of the disciples' mission.
This teaching aligns with Jesus' broader message about reliance on God and not being overly attached to material possessions.
Reflection Questionsgenerated
- How can I apply the principle of traveling light in my own life?
- What are some material possessions that I might need to let go of to focus on my spiritual journey?
- In what ways can I demonstrate trust in God for my needs?
- How can I prepare myself spiritually for the missions God has for me?
The early church on this verse — how the Fathers read it
Early Church Fathers provide insights on the meaning of Jesus' instructions to His disciples, focusing on the simplicity and readiness required for their mission.
What is forbidden is neither the carrying nor the possessing of two coats, but more distinctly the wearing of two coats at the same time.Early Church Fathers on Mark 6 →
And what is not to be carried or worn as two tunics, but more explicitly is forbidden to be put on, saying; and not to be clothed with two tunics, what does it admonish them, unless to walk not doubly, but simply? Otherwise.Early Church Fathers on Mark 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Mark 6:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut be shod with sandals,.... Which were different from shoes, and more fit to travel with, and therefore allowed when shoes were forbidden; [See comments on Matthew 10:10], though some think there
Read John Gill on Mark 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; For the exposition, see the notes at Matthew 10:1; Matthew 10:5-15.
Read Robert Jamieson on Mark 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGo in your ordinary habits, making no provision for yourselves, as travellers, who think they may need something before their return.
Read Matthew Poole on Mark 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments9 But be shod with sandals; and not put on two coats. Ver. 9.
Read John Trapp on Mark 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Be shod with sandals.—The word occurs again in Acts 12:8. It describes obviously the shoes worn by the poor as distinguished from those of the more wealthy class, the sole of leather or wood fastened over the instep by strong leather thongs.
Read Charles John Ellicott on Mark 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Shod with sandals] The sandal seems to have been similar to the Roman solea, which covered only the sole of the foot, and was fastened about the foot and ankle with straps. The sandal was originally a part of the woman's dress; ancient authors represent them as worn only by women. In Matthew 10:10, the disciples are commanded to take no shoes, υποδηματα, which word is nearly of the same import with σανδαλια, sandals; but, as our Lord intimates to them that they should be free from all useless incumbrances, that they might fulfil his orders with the utmost diligence and despatch, so we may suppose that the sandal was a lighter kind of wear than the shoe: and indeed the word sandal…
Read AdamClarke on Mark 6 →CambridgeThe Cambridge Bible for Schools and Colleges9. be shod with sandals] That is, they were to take no other shoes with them for travelling “than their ordinary sandals of palm-bark.” So now “the Galilean peasants wear a coarse shoe, answering to the sandal of the ancients, but never take two pair with them.” two coats] That is, they were not to take with them a change of raiment.
Read Cambridge on Mark 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Be shod with sandals — They were to take no shoes, as being a special and more costly provision, but wear their ordinary sandals.
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
and to wear sandals, but not a second tunic.
but to wear sandals, and not put on two tunics.
and to wear sandals, but not a second tunic.
and to put on sandals but not to wear two tunics.
Tyndale line
But be shod with sandals; and not put on two coats.
but to go shod with sandals: and, said he, put not on two coats.
but to go shod with sandals: and, said he, put not on two coats.
But be shod with sandals; and not put on two coats.
But that they should be shod with sandals, and that they should not put on two coates.
Strictly literal
but be shod with sandals, and put not on two body-coats.
but having been shod with sandals, and ye may not put on two coats.
but having been shod with sandals, and you may not put on two coats.
but to wear sandals, and not to wear two tunics.
From the Latin
But to be shod with sandals, and that they should not put on two coats.
Simplified
They could wear sandals, but they were not to take an extra shirt.
They were to go with common shoes on their feet, and not to take two coats.
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.
sed calceatos sandaliis, et ne induerentur duabus tunicis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܢܣܐܢܘܢ ܛܠܪܐ ܘܠܐ ܢܠܒܫܘܢ ܬܪܬܝܢ ܟܘܬܝܢܝܢ
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.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
The standard critical text of the New Testament.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
The previous edition, still widely cited.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
The Society of Biblical Literature edition, freely licensed.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ — δύο χιτῶνας.
The edition that turned scholarship toward the earliest manuscripts.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
An independent critical text built from the oldest witnesses then known.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
A recent critical edition following documentary evidence closely.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
The reading of the majority of surviving manuscripts.
ἀλλ᾽ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας.
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 |
|---|---|---|
| ἐνδύσησθε may put on | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 6:9
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 ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 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 638 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word ὑποδέω (i.e. *hupodeo*) means to bind under, particularly in the context of putting on shoes or sandals. It is primarily used in the middle voice, indicating the action of putting on footwear, as seen in verses like Acts 12:8 and Mark 6:9. The entries consistently emphasize its application to footgear without significant disagreement among lexicons.
ὑπο-δέω
[in LXX: II Ch 28:15, Ez 16:10 (נָעַל) * ;]
to bind under, esp. of foot gear. Most freq. in mid, and pass. c. acc;
of the foot, ὑποδησάμενοι τ. πόδας, your feet shod: Eph 6:15;
ὑποδέω: 1 aor. ὑπέδησα ; 1 aor. mid. ὑπεδησάμην ; pe. pass. or mid. ptcp. ὑποδεδημένος ; fr. Hdt. down (in Hom. with tmesis); 10 under-bind; mostly in the mid. to bind under one’s self, bind on; [ptep. shod]; with an ace. of the thing: σανδάλια, Mk. vi. 9; Acts xii. 8, (ὑποδήματα, Xen. mem. 1,6, 6; Plat. Gorg. p.490e.); with an acc. of the member of the body: τοὺς πόδας with ἐν ἑτοιμασίᾳ added, with readiness [see ἑτοιμασία, 2], Eph. Vi. 15 (πόδα σανδάλῳ, σανδαλίοις, Leian. quom. hist. sit conscrib. 22; Ael. ν. ἢ. 1,18). [Cf. B. § 135, 2.]
ὑποδέω ἵν᾽ ὑγιαίνοντά σε ὑποδέξωμαι κατὰ πολλοὺς τρόπους, P Oxy XIV. 16431 (A.D. 298) to bring a charge πρὸς τοὺς ὑποδεξα[μένους αὐτὸν] kal αἰτεῖσθαι ἐκδικείαν, ‘‘against those who harboured him (sc. a fugitive slave), and demand satisfaction, ” and 76. XII. 1408*8 (c. a.D. 210-14) τὸ τοὺς λῃστὰς κα]θαι[ρ]εῖν χωρὶς τῶν ὑποδεχομένων μὴ δύνασθαι πᾶ[σι φανερόν, ‘that it is impossible to exterminate robbers apart from those who shelter them is evident to all” (Edd.), Ch: 38: For the more general sense ‘‘ receive,” cf. 7. 14121° (c. A.D. 284) τῶν πλοίων ἤδη τῶν ὑπ[ο]δεχομένων τὰ εἴδη ἐφορμούντων, ““1πε boats to receive the supplies are already at anchor” (Edd.), and for the subst. ὑποδοχή, ‘‘ amount received” in connexion with taxes, see P Lond V. 1667% (early vi/A.D.) with the editor’s note, and for ὑποδοχεῖον, “ἃ receptacle,” see P Petr IT. 20'v- 4 (B.c. 252) λέμβον. . . ἐν τῶι βα(σιλικῶι)…
Read the full entry →ὑποδέω (hupodeō) — to put on.
ὑποδέω,
late Gr. ὑποδέννω [Refs] K.:— bind or fasten under, ἁμαξίδας ὑ. τῇσι οὐρῇσι, of long-tailed sheep, [Refs 5th c.BC+]
II. especially underbind the feet, i. e. shoe, because the ancient sandals or shoes were bound on with straps, [καμήλους] ὑ. καρβατίναις [Refs 4th c.BC+]; so Cobet restores ὑποδῶν τὰ μὲν ὁπλαῖς, for ὑπὸ ποδῶν, in [Refs 5th c.BC+]:—mostly in middle, bind under one's feet, put on shoes, [Refs 5th c.BC+]as I was putting on my shoes, [Refs 5th c.BC+]; ὑποδεῖται, for the purpose of going away, [Refs 5th c.BC+]; οἱ ἔμπαλιν ὑποδούμενοι (see. ἔμπαλιν [Refs 5th c.BC+]
III. in middle and passive, also, with accusative,
ὑποδέω
hupodeo
from 5259 and 1210; to bind under one's feet, i.e. put on shoes or
sandals:--bind on, (be) shod.
see GREEK for 5259
see GREEK for 1210
ὑποδέω
v.
I put on my feet
ὑποδέω fut. -δήσω to bind or fasten under, Hdt.
esp. to underbind, i. e. to shoe, because the sandals or shoes were bound on with straps, Plat.:—Mid. to bind under one's feet, put on shoes, Ar., Xen., etc.; also c. acc., ὑποδησάμενος κοθόρνους Hdt.:—so in perf. pass., ὑποδήματα ὑποδεδεμένος with shoes on one's feet, Plat.; and absol., ὑποδεδεμένοι with their shoes on, Xen.; so, ὑποδεδεμένοι τὸν ἀριστερὸν πόδα with shoes on the left foot, Thuc.
Verb-RPP-APM — Verb · perfect · passive · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-RPP-APM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Accusative Number: Plural Gender: Masculine
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
σανδάλιον is a diminutive form of σάνδαλον, meaning 'sandal' or 'slipper.' It refers to a type of footwear made from wood or leather, typically bound with thongs, and appears in the New Testament in Mark 6:9 and Acts 12:8. The term also has associations with other uses, such as a horseshoe or surgical bandage, though these are less common.
σανδάλιον, -ov, τό, (dimin. of σάνδαλον [which is prob. a Persian word; cf. Vanitek, Fremdworter, s. v.]), @ sandal, a sole made of wood or leather, covering the bottom of the foot and bound on with thongs: Mk. vi. 9; Acts xii. 8. (Hadt., Joseph., Diod., Ael., Hdian., al.; for 5y3 in Is.xx.2; Judith x.4; xvi. 9. [Inthe Sept. and Joseph. σανδ. and ὑπόδημα are used indiscriminately ; cf. Is. xx. 2; Josh. ν. 15; Joseph. Ὁ. 1. 6,1,8.]) Cf. Win. RWB. s.v. Schuhe; oskoff in Schenkel v. 255; [Kamphausen in Riehm p. 1435 sqq.; B.D. s.v. Sandal; Edersheim, Jesus the Messiah, i. 6217." cavls, -ίδος, ἡ, a board, a plank: Acts xxvii. 44. Hom. down; Sept., Cant. viii. 9; Ezek. xxvii. 5.)
σανδάλιον. “Ca sandal.” For the dim. (Mk 6%, Ac 128), see Sy// 754°, where σανδάλια are mentioned amongst the articles of the adornment of the statue of a god: cf. P Cornell 33* (iii/a.p.) σα{[ν]]δίάλια) βατί-- δ)ιστικὰ β, ““2 walkingIn P Oxy IV. 7412 (ii/A.D.) σανδάλια ὀνικ(ά), both the reading and meaning are doubtful, ‘‘ donkey straps ’’ (?) (Edd.). shoes.
σανδάλιον (sandalion) — sandal.
σανδάλ-ιον [ᾰ], τό,
diminutive of σάνδαλον, mostly in plural, sandals, [LXX+5th c.BC+]
2. horseshoe, σ. ὀνικά [Refs 2nd c.AD+]
II. a surgical bandage, [Refs 1st c.AD+], as variant for σανδάλιος, ὁ, which is found also in Heraclas cited in [same work][Refs]
III. see at {σάνδαλον} [Refs]
σανδάλιον
sandalion
neuter of a derivative of sandalon (a "sandal"; of uncertain origin);
a slipper or sole-pad:--sandal.
σανδάλιον, ου, τό
n.n.
a sandal
σανδάλιον σανδάλιον, ου, τό, Dim. of σάνδαλον, Hdt.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
Sandals
Mentioned only in Mark 6:9 and Acts 12:8. The sandal was simply a sole, made of wood or palm-bark, fastened to the foot by leathern straps. Sandals were also made of seal-skin (Ezek. 16:10; lit. tahash, “leather;” A.V., “badger’s skin;” R.V., “sealskin,” or marg., “porpoise-skin”). (See SHOE.)
Mr 6:9. The ordinary oriental sandal is a mere sole, of leather or wood, fastened to the bottom of the foot by thongs, one passing around the great toe and over the fore part of the foot, and the other around the ankle. The sole was sometimes plaited of some vegetable fibre, or cut from a fresh undressed skin; and the "shoelatchet" or thong, and indeed the whole sandal, was often of very little value, Ge 14:23 Am 2:6 8:6. Sandals are usually intended where "shoes" are spoken of in resembling our slipper, and sometimes a wooden shoe with a high heel. The Bedaween wears only a sandal.
The sandals of females were frequently much ornamented, So 7:1, and probably resembled the…
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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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
οὐχ ἑώρακά σε ὑπάγουσα εἰς Ἀλεξάνδρειαν. ἕως ἄρτι οὐδὲν ἔχω. μετάπεμψαι ἃ ἀπέσταλκά σοι σανδάλιον καὶ πέντε ζεύγη ἄρτων. δέξαι ταῦτα παρὰ Τροφίμου. ἀσπάζου τὴν γαμβράν σου καὶ τὸν
χρησμός ἐστι, καὶ περισσοτέρως ἔρρωμαι. κόμισαι παρὰ Πετεχῶντος τοῦ καὶ κομίζοντός σοι τὴν ἐπιστολὴν σανδάλιον δραχμῶν δ. περὶ δὲ ὧν ἔτι χρείαν ἔχεις ἐν τάχει μοι δήλωσον ὡς ἔτι
Ἰουλᾶς Λουκρητίῳ τῷ κυρίῳ χαίρειν. καλῶς ποιήσας περὶ οὗ σε ἠρώτηκα δερματίου μικρὸν εἰς σανδάλια, τῷ θρεπτῷ σου ποίησον τὴν χάριτα. ἀσπάζομαι Κάσσιν· καλῶς ποιήσεις δούς αὐτὸ Λονγίνῳ. ἐρρῶσθαί
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.
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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
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
The Greek word ἐνδύω means 'to put on' or 'to clothe,' derived from the roots for 'in' and 'to sink.' It covers a range of meanings from literally putting on clothes to metaphorically assuming characteristics or roles, as seen in various New Testament passages like Matthew 27:31 and Romans 13:14. The lexicons do not show significant disagreement on its usage.
ἐνδύω (enduō) — to put on.
ἐνδύω
or ἐνδύνω (ἐνδυνέω variant in [Refs 5th c.BC+], with middle ἐνδύομαι, future -δύσομαι: aorist 1 -εδυσάμη; Epic dialect aorist or imperfect -εδυσόμην: aorist 2 active -έδυν: perfect -δέδῡκα:
I. with accusative of things vel loci, go into,
I.1. of clothes, put on, ἔνδυνε χιτῶνα [Refs 8th c.BC+]; τὴν σκευήν[Refs 5th c.BC+]perfect ἐνδέδῡκα, wear, κιθῶνας λινέους [Refs 5th c.BC+]:—middle, ἐν δ᾽ αὐτὸς ἐδύσετο χαλκόν [Refs 8th c.BC+]; ἐνδύεσθαι ὅπλα variant in [Refs 5th c.BC+]; also τὸν Ταρκύνιον ἐνδύεσθαι assume the person of T., [NT+1st c.BC+]:—passive, to be clothed in, have on, ἐσθῆτα ἐνδεδύσθαι [Refs 5th c.BC+]
ἐνδύω
enduo
from 1722 and 1416 (in the sense of sinking into a garment); to invest
with clothing (literally or figuratively):--array, clothe (with),
endue, have (put) on.
see GREEK for 1722
see GREEK for 1416
ἐνδύω
v.
I put on, clothe
ἐνδύω endyō 27x
to enter, 2 Tim. 3:6; to put on, clothe, invest, array, Mt. 27:31; Mk. 15:17, 20; mid. clothe one’s self, be clothed, Mt. 22:11, 27, 31; trop. to be clothed with spiritual gifts, graces, or character, Lk. 24:49; Rom. 13:14
ἐνδύω and -δύνω with Mid. ἐνδύομαι fut. -δύσομαι aor1 -εδυσάμην and aor2 act. -έδυν c. acc., to go into,
of clothes, to put on, Lat. induere sibi, ἔνδυνε χιτῶνα Il.; πέπλον Soph.:—so in Mid., Il., etc.:—perf. ἐνδέδυκα, to wear κιθῶνας Hdt.:—metaph. to put on, assume the person of . . , NTest.
to enter, to press into, c. acc., Il., etc.:—also, ἐνδ. εἰς . . , Thuc., etc.:—also c. dat., Xen.:—absol. to enter, Hdt.
Causal in pres. ἐνδύω, fut. -δύσω, aor1 -έδυσαLat. induere alicui, to put on another, to clothe in, c. dupl. acc., Xen.
to clothe, τινά Hdt.
Verb-AMS-2P — Verb · aorist · middle · subjunctive · second person · pluralaorist middle subjunctive — a completed action, viewed as a whole.
V-AMS-2P Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Subjunctive Person: second Number: Plural
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
27 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 28 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 68 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.
5, 31), ἵνα ἐνδοιασμὸν καὶ ἐπαμφοτερισμόν, ἀβεβαίου ψυχῆς διαθέσεις, ἀποδυσάμενος τὴν ὀχυρωτάτην καὶ βεβαιοτάτην διάθεσιν, πίστιν, ἐνδύσηται.
Ὡς δὲ ταῦτα περὶ τὸν Ἰώσηπον τοῖς ἀδελφοῖς ἐπέπρακτο, τί ποιήσαντες ἂν ἔξω τῆς ὑπονοίας παρὰ τῷ πατρὶ γενηθεῖεν ἐζήτουν, καὶ δὴ τὸν χιτωνίσκον, ὃν ἀφῖκτο μὲν πρὸς αὐτοὺς ὁ Ἰώσηπος ἐνδεδυμένος, περιῃρήκεσαν δʼ αὐτὸν ὅτε καθίεσαν εἰς τὸν λάκκον,…
οὐδ̓ ἂν κάμψητε ὡς κρίκον τὸν τράχηλον ὑμῶν καὶ σάκκον ἐνδύσησθε καὶ σποδὸν ὑποστρώσητε, οὐδ̓ οὕτως καλέσετε νηστείαν δεκτήν.
α ἔτει Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος πολλῇ βίᾳ χρώμενος ἀφήρπασεν ὃν ἤμην ἐνδεδυμένος χιτῶνα λινοῦν ἄξιον δραχμῶν ὀκτώ , καὶ διέσεισέν με ἄλλας δραχμὰς τέσσαρας , καὶ
τὸν αὐτῆς παρέπαισεν … να ὡς σὸν ὧδε ἐχόνομα ἡ δὲ εἶχεν τὰ ἐμὰ ἐνδύσασθαι. καὶ γράψεις μοι διὰ τίνος σοι πέμψω τὸν χαλκόν. ἄσπασαι Ἀρριανόν. ἔρρωσο.
ἐτῶν ιδ, λευκόχροον, ψελλόν, πλατύρρυγχον, μ … … … … … αε … ν, ἐνδεδυμένον στιχάριον ἐρεοῦν παχὺ καὶ βάλτιον ἀπὸ χρήσεως … ἐνεγκάτω ἐν τοῖς σίγνοις λαμβάνων
δύο is a numeral meaning 'two,' used in various contexts throughout the New Testament, such as in Matthew 19:6 and Mark 10:8. It can appear with plural nouns and in phrases like 'two and two' or 'into two parts.' The word is indeclinable in most uses, although it has forms in the genitive and dative cases. Some entries note its usage in both classical and Hellenistic Greek.
δύο, numeral, indecl. exc. in dat., δυσί, δυσίν (Attic δυοῖν),
two: Mt 19:6, Mk 10:8, Jo 2:6, al.; with pl. noun, Mt 9:27 10:10, al.; οἱ, τῶν, τοὺς δ., Mt 19:5 20:24, Mk 10:8, Eph 2:15, al.; δ. ἐξ, Lk 24:13; distrib., ἀνὰ, κατὰ δ., two and two, two apiece: Lk 10:1 (WH, ἀνὰ δ. [δύο]), Jo 2:6, I Co 14:27; δύο δύο (= ἀνὰ δ., as LXX, Ge 6:19…
Read the full entry →δύο, genit. indecl. δύο (as in Epic, and occasionally in Hadt., Thue., Xen., Polyb., al. for δυοῖν, more common in Attic [see Rutherford, New Phryn. p. 289 sq.]); dat. δυσί, δυσίν, ([-σί in Mt. vi. 24; Lk. xvi. 13; Acts xxi. 33 (Tr -civ),-oivin Mt. xxii. 40; Mk. xvi.12; Lk. xii.52(RG -ai); Acts xii. 6 (R GL-oi) ; Heb. x. 28; Rev. xi.3 (RG -ai) ; cf. Tdf. Proleg. p.98; WH. App. p. 147]—a form not found in the older and better writ., met with in Hippocr., Aristot., Theophr., frequent fr. Polyb. on, for the Attic δυοῖν); ace. δύο (cf. Lob. ad Phryn. p. 210; Brim. Ausf. Spr. i. p. 276 sq.; W. § 9, 2 b.; Passow i. p. 729); two: absol., οὐκ ἔτι εἰσὶ δύο, ἀλλὰ σὰρξ μία, Mt. xix. 6; Mk. x. 8; δύο ἣ τρεῖς, Mt. xviii. 20; 1 Co. xiv. 29; τρεῖς ἐπὶ δυσὶ x. δύο ἐπὶ τρισί, Lk. xii. 52; ava and κατὰ δύο, two by two [W. 898 (372); 401 (374); B. 30 (26)], Lk. ix.3 [WH om. Tr br. ἀνά]; x. 1 [WH ava δύο […
Read the full entry →δύο. The disappearance of the dual flexion of δύο is in line with the whole tendency of Hellenistic: see Pro/eg. p. 77 ff. The gen. and dat. δυοῖν appears occasionally in a document where the writer desires to make broad his Attic phylacteries : thus P Giss I. 99! (B.C. 80) ἐΐν στή[λαι]ν δυοῖν [ἔμπροσθεν ἱδρυμέ[ν]αιν τοῦ [v Jed, P Strass I. 5238 (A.D. 151) ἀρουρῶν δυοῖν ἡμίσους τρίτου (or was this Bvetv?), P Oxy VIII. 1119” | (A.D. 254) δυοῖν θάτερον. The literary Hellenistic δυεῖν
δύο (duo) — two.
δύο [ῠ],
also δύω in Epic dialect, Eleg. and late, [Refs 5th c.BC+], nor in Attic dialect Prose or Inscrr.: Laconian dialect accusative δύε [Refs]: genitive and dative δυοῖν [Refs 5th c.BC+]-]; later Attic dialect also δυεῖν (especially in feminine genitive) found in codices of [Refs 5th c.BC+]; Boeotian dialect δουῖν [Refs 6th c.BC+], etc.: early Attic dialect Inscrr. have δυοῖν [Refs]; Ionic dialect genitive δυῶν [Refs 5th c.BC+]; δυῶν also Doric dialect, [Refs]— Used indeclinable, like{ἄμφω}, by [Refs 8th c.BC+] and Attic dialect, δύο νεῶν [Refs 5th c.BC+]; with dual, δύο μναῖν uncertain reading [Refs]; but not in Trag. and rare in Comedy texts, ἔτεσιν δύο [Refs 4th c.BC+]: not in Attic dialect Inscrr. before the Roman period, [Refs 8th c.BC+] are sometimes joined with plural Nouns, δύο δ᾽ ἄνδρες [Refs]; also in Trag., δύο κριούς [Refs 5th c.BC+]; in Attic…
Read the full entry →δύο
duo
a primary numeral; "two":--both, twain, two.
δύο
Adj. & Indec.num.
two
δύο
du/onumeraldu/wnumeral duoi=nnumeral duw=nnumeral duoi=sinumeral dusi/numeral can be indecl., like ἄμφω, by Hom., τῶν δύο μοιράων, δύω κανόνεσσι Il.; so in Hdt. and attic Prose; but declined in Trag. two, Il., etc.;—in Poets δύο or δύω may be joined with pl. Nouns, δύο δ᾽ ἄνδρες id. Il.:— εἰς δύο two and two, Xen.; σὺν δύο two together, Il., Hdt.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
too.
See NUMBER.
136 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 133 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 320 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.
οὓς ἅπαντας ἡ τετρὰς ἔχει περιλαβοῦσα, τὸν μὲν ἐπίτριτον ἐν τῷ τέσσαρα πρὸς τρία, τὸν δ’ ἡμιόλιον ἐν τῷ τρία πρὸς δύο, τὸν δὲ διπλάσιον ἐν τῷ δύο πρὸς ἓν ἢ τέσσαρα πρὸς δύο, τὸν δὲ τετραπλάσιον ἐν τῷ τέσσαρα πρὸς
τούτων δὴ τῶν προειρημένων αἰτιῶν αἱ τελευταῖαι δύο κἀμοὶ συμβεβήκασι·
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης τιμῆς χαλκοῦ ταλάντων δύο δραχμῶν τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ
οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν
τοῦ Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου
χιτών is a noun meaning 'tunic' or 'garment,' typically worn next to the skin. It is distinguished from ἱμάτιον, which refers to an outer garment. The term appears in several New Testament verses, including Matthew 10:10 and Mark 14:63. The entries indicate that the word has a broad historical usage, referring to various types of tunics across different contexts.
χιτών, -dvos, 6, fr. Hom. down, Sept. for ΠΩ. and NJA3, a tunic, an undergarment, usually worn next the skin: Mt. x. 10; Mk. vi. 9; Lk. iii. 11; ix.3; Jude 28. it is distinguished from τὸ ἱμάτιον (q. ν. 2) or τὰ ἱμάτια in Mt. v. 40; Lk. vi. 29; Jn. xix. 23; Acts ix. 39; univ. a garment, vestment (Aeschyl. suppl. 903), plur. (Plut. Tib. Gracch. 19), Mk. xiv. 68. [Cf. Rich, Dict. of Antiq. 8. v. Tunica; and reff. s.v. ἱμάτιον, u.s.]
χιτών, ‘fa tunic,” “δῇ undergarment,” as distinguished from ἱμάτιον (g.v.): cf. Preisigke 67179 (B.c. 258 or 257) χιτῶνα καὶ ἱμάτιον, PSI I. 641° (i/B.c. 2) ἱμάτιον ταλάντων πέντε χιτῶνα [δὲ or τεῦ δραχμῶν] τετρακισχιλίων ἑξακοσίων, and Musonius p. 1077. The form χιτών, which occurs throughout in the NT, may be seen further in Preisigke 67834 (B.c. 257) χιτὼν βύϊσσινος, and P Oxy I. 1145 (ii/iii A.D.) χιτὼν καὶ μαφόρτιν λευκόν, ‘Sa tunic and a white veil.” For other forms, which are frequent in the Kow#, we may note the Ionic κιτών, as in Mk 1458 B* (cf. Proleg. Ὁ. 38), in BGU I. 2216 (A.D. 114) (= Selections, p. 75) περιέσχισέ μοι τὸν κιτῶνα καὶ τὸ πάλλιον, “she stripped off my tunic and mantle,” P Oxy I. 1138 (ii/A.pD.) © κιτὼν ὑφανθῆναι μέλλει, ‘‘the tunic is to be woven immediately,” 26. X. 1269°%° (early ii/A.D.), cited s.v. ὑποτίθημι, and P Fay 10817, 22 (c, Α.Ὁ. 171): κίθων in P…
Read the full entry →χιτών (chitōn) — tunic.
χῐτών,
in Ionic dialectProse κῐθών, ῶνος, ὁ (also probably in [Refs], Doric dialect κῐτών (which see):— garment worn next the skin, tunic.
I. in early times, only of a man's tunic (the woman's being πέπλος, [Refs 8th c.BC+]: sometimes with a girdle, [Refs 8th c.BC+]; μαλακός, ἐΰννητος, [Refs 8th c.BC+]
I.2. later worn also by women, ἅμα κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή [Refs 5th c.BC+]; the Ionian sleeved χ. was distinguished fr the Dorian, fastened with περόναι, μετέβαλον [αἱ τῶν Ἀθηναίων γυναῖκες] ἐς τὸν λίνεον κ. ἵνα δὴ περόνῃσι μὴ χρέωνται [Refs 5th c.BC+]; χ. ποδήρης, ὀρθοστάδιος, στατός (see entry); κιθὼν ποδηνεκής, worn by Babylonians, [Refs 5th c.BC+]; κιθῶνες λίνεοι περὶ τὰ σκέλεα θυσανωτοί, worn by Egyptians, [Refs]; κιθῶνες εἰρίνεοι, worn by Cilicians, [Refs 5th…
χιτών
chiton
of foreign origin (3801); a tunic or shirt:--clothes, coat, garment.
see HEBREW for 03801
χιτών, ῶνος, ὁ
n.m.
a tunic, garment, undergarment
χιτών χι^τών, ionic κιθών, ῶνος, ὁ,
the garment worn next the skin, a frock, Lat. tunica:
in early times, a man's frock, Hom.; sometimes with a girdle, and reaching to the feet (τερμιόεις), Od.; of linen, id. Od.; over it was worn a mantle (φᾶρος, χλαῖνα), which was laid aside in the house.
in later times we hear of two sorts of χιτών, the Ionian and the Dorian;—the Ionian like the Homeric, but worn by women, as well as men, Hdt.; disused by the men about the time of Pericles, Thuc.;—Dorian adopted at Athens when the Ionian was laid aside. The Dorian χιτών was also worn by Spartan women, being open at the side (σχιστός), and fastened with περόναι, Hdt.—Over this χιτών was worn the ἱμάτιον.
of soldiers, a coat of mail, of leather covered with scales or rings, Il., Hdt.
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
11 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 24 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.
16, 1 ss.), ἀλλὰ τὸν τῆς δόξης καὶ φαντασίας ψυχῆς χιτῶνα ἀποδυσάμενος καὶ καταλιπὼν τοῖς τὰ ἐκτὸς ἀγαπῶσι καὶ δόξαν πρὸ ἀληθείας τετιμηκόσι γυμνὸς ἄνευ χρωμάτων καὶ ἤχων εἰσελεύσεται σπεῖσαι τὸ ψυχικὸν αἷμα καὶ θυμιᾶσαι ὅλον τὸν νοῦν τῷ σωτῆρι καὶ…
καὶ τοῦτο ποιήσαντες ἧκον πρὸς τὸν πρεσβύτην ἤδη τῶν περὶ τὸν υἱὸν εἰς γνῶσιν ἀφιγμένον, ἔλεγον δὲ τὸν μὲν Ἰώσηπον οὔτʼ ἰδεῖν οὔθʼ ᾗ κέχρηται συμφορᾷ μεμαθηκέναι, χιτῶνα δὲ τοῦτον εὑρεῖν ᾑμαγμένον καὶ λελακισμένον, ὅθεν αὐτοῖς ὑπόνοιαν εἶναι…
ἀπέχου τῶν σαρκικῶν καὶ σωματικῶν ἐπιθυμιῶν: ἐάν τίς σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ τέλειος: ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ̓ αὐτοῦ δύο: ἐὰν ἄρῃ τις τὸ ἱμάτιόν σου, δὸς αὐτῷ καὶ τὸν χιτῶνα: ἐὰν…
ἀσκός· ἄλλος σάκκος ἐν ὧι ὀθόνια καινὰ καὶ παλαιά, ποτήριον χαλκοῦν, σκάφιον, κόνδυ, ἵνιον, χιτὼν παιδικός, ἐριᾶ ἐντύλη πόκων λε, σακκοπήρα ἐν ἧι ἱμάτιον, χλαμύς, λυχνία, ταπίδιον πυρρὸν καὶ
α, ἄλλον παλαιὸν α γίνονται θ, ἐπικρεμαστὸς ταρσός ἐφίππια συνερραμμένα β, ἄλλον παλαιὸν α, χιτὼν λευκόφαιος α, ἄλλος vestiges
πάρες διὰ πύλης Τεπτύνεως ἑκατοστὸν καὶ πεντηκοστὸν Ἄρονι εἰσάγοντι κάμηλον παιδικοὺς χιτῶνας δεκατρεῖς καὶ γυναικείους χιτῶνας ὀκτώ . ἔτους ιζ Τραιανοῦ Καίσαρος τοῦ κυρίου Φαῶφι ἐνάτῃ