Mark 9:18 — Word Study
N1904καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας αὐτοῦ καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
BSAandkai wheneverhopou [at any time, wherever] ifan himautos it may grasp,katalambanō▸ [grasps, overpowers] it throws downrhēgnumi▸ [dasheth, teareth, down violently] him;autos andkai he foamsaphrizō▸ [streams, froths, lips] andkai he gnashestrizō△▸ [grindeth] <the>ho his teethodous [with his teeth] of himautos andkai is withering away.xērainō▸ [pineth away, is stiff, stiff, immobile] Andkai I spokelegō▸ to theho disciplesmathētēs [followers, learners] of Yousu thathina itautos they may cast out,ekballō▸ [cast, expel, away from him] andkai notou they had power.ischuō▸ [could not, were not able, powerless, without strength]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| ὅπου | whenever | Adverb |
| ἐὰν | if | Particle |
| αὐτὸν | him | Personal pronoun, accusative, singular |
| καταλάβῃ, | it may grasp, | Verb, second aorist, active |
| ῥήσσει | it throws down | Verb, present, active |
| αὐτόν· | him; | Personal pronoun, accusative, singular |
| καὶ | and | Conjunction |
| ἀφρίζει | he foams | Verb, present, active |
| καὶ | and | Conjunction |
| τρίζει | he gnashes | Verb, present, active |
| τοὺς | <the> | Article, accusative, plural |
| ὀδόντας | his teeth | Noun, accusative, plural |
| αὐτοῦ | of him | Personal pronoun, genitive, singular |
| καὶ | and | Conjunction |
| ξηραίνεται. | is withering away. | Verb, present, passive |
| καὶ | And | Conjunction |
| εἶπα | I spoke | Verb, second aorist, active |
| τοῖς | to the | Article, dative, plural |
| μαθηταῖς | disciples | Noun, dative, plural |
| σου | of You | Personal pronoun, second person, genitive |
| ἵνα | that | Conjunction |
| αὐτὸ | it | Personal pronoun, accusative, singular |
| ἐκβάλωσιν, | they may cast out, | Verb, second aorist, active |
| καὶ | and | Conjunction |
| οὐκ | not | Particle, negative |
| ἴσχυσαν.¶ | they had power. | Verb, aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth, and becomes rigid. I asked Your disciples to drive it out, but they were unable.” |
| KJV | And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. |
| ASV | and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able. |
| YLT | and wherever it doth seize him, it doth tear him, and he foameth, and gnasheth his teeth, and pineth away; and I spake to thy disciples that they may cast it out, and they were not able.' |
| WEB | and wherever it seizes him, it throws him down; and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, and they weren’t able.” |
| BBE | And wherever it takes him, it puts him down violently, streaming at the lips and twisted with pain; and his strength goes from him; and I made a request to your disciples to send it out, and they were not able. |
Where they part company is καταλάβῃ — see How Translations Differ.
The sentence structure is complex, with a main clause followed by descriptive phrases and a subordinate clause detailing the father's request.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbκαταλαμβάνω
The sentence as the grammar sees it Open the tree ›
1 of 27 occurs nowhere else in the New Testament — a word chosen on purpose.
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 9:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Healing of a Boy with an Evil Spiritgenerated
Mark 9:18 recounts a father’s desperate plea to Jesus regarding his son, who suffers from a spirit that causes severe convulsions. The father explains that the spirit seizes his son, leading to violent episodes, and expresses disappointment that Jesus' disciples could not drive it out. This scene highlights the struggle between faith and doubt in the presence of Jesus' power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 9:26 | After shrieking and convulsing him violently, the spirit came out. The boy became like a corpse, so that many said, “He is dead.” |
| 2 | Matthew 15:22 | And a Canaanite woman from that region came to Him, crying out, “Lord, Son of David, have mercy on me! My daughter is miserably possessed by a demon.” |
| 3 | Luke 9:39 | A spirit keeps seizing him, and he screams abruptly. It throws him into convulsions so that he foams at the mouth. It keeps mauling him and rarely departs from him. |
| 4 | Mark 9:20 | So they brought him, and seeing Jesus, the spirit immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. |
| 5 | Jude 1:13 | They are wild waves of the sea, foaming up their own shame; wandering stars, for whom blackest darkness has been reserved forever. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — καταλάβῃ, katalambanōgenerated
The verb καταλαμβάνω (katalambanō) means to seize or grasp, indicating an overpowering action. The subjunctive form here suggests a possibility — 'if it may seize him.' This word captures the essence of the boy's affliction, illustrating the violent control the spirit has over him.
In this context, the use of the subjunctive mood indicates uncertainty about the spirit's actions, emphasizing the unpredictable and harmful nature of the possession.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible states, 'Whenever it seizes him, it throws him to the ground.' This is echoed in the KJV with 'wheresoever he taketh him, he teareth him.'
The translations differ primarily on the rendering of ὅπου — with the BSB using 'whenever' and the KJV opting for 'wheresoever.' Other differences include ῥήσσει, where the KJV uses 'teareth' while the ASV uses 'dasheth.'
Sentence Structuregenerated
The verse contains multiple clauses centered around the main action of the spirit seizing the boy. The finite verbs include καταλάβῃ (it may seize) and ῥήσσει (it throws down), with several descriptive phrases elaborating on the boy's condition.
The structure illustrates a sequence of actions and reactions, with the father detailing the symptoms and his request to the disciples. The verbs are interconnected, showing the progression from the spirit's action to the father's plea.
Septuagint Backgroundgenerated
καταλαμβάνω has a connection to the Hebrew word נָשַׂג (H5381), which means to reach or overtake, suggesting a similar theme of overpowering. The Septuagint often uses this term in contexts of pursuit or capture.
This word's usage in the LXX aligns with the New Testament's depiction of spiritual affliction, emphasizing the theme of being overtaken by evil forces.
In plain words — the whole versegenerated
Mark 9:18 describes a father pleading with Jesus about his son, who suffers from a spirit that causes him to convulse violently. The father explains that the spirit seizes his son, leading to foaming at the mouth and gnashing of teeth. He expresses frustration that Jesus' disciples could not cast out the spirit.
Frequently Asked Questionsgenerated
The term indicates that the spirit has a powerful grip on the boy, causing him to convulse and experience severe distress.
The inability of the disciples to drive out the spirit highlights a theme of faith and reliance on Jesus' authority, which is further explored in the surrounding verses.
The boy exhibits convulsions, foaming at the mouth, and rigidity, indicating a severe condition likely related to demonic possession.
This passage illustrates the struggle between faith and doubt, as the father seeks help for his son and the disciples confront their limitations.
Reflection Questionsgenerated
- What does this passage teach us about the nature of spiritual battles?
- How do we respond when we encounter situations beyond our control, like the father in this story?
- In what ways can we strengthen our faith to overcome challenges?
- How can we support others who are struggling with their own battles?
The early church on this verse — how the Fathers read it
Marcus Minucius Felix comments on the nature of evil spirits in the context of this passage, emphasizing their corruption and burden of sin.
These spirits therefore, having lost the simplicity of their created being and the primitive fineness of their nature, are now clogged and laden with iniquity.
Felix argues that the spirits have lost their original purity and are now burdened by iniquity, reflecting on the boy's affliction.
Early Church Fathers on Mark 9 →Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Mark 9:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd wheresoever he taketh him,.... The spirit, or devil, whether it be near fire, or water, whatsoever danger, or dangerous place: he teareth him; or throws him into it, or dashes him against it; or
Read John Gill on Mark 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.
Read Robert Jamieson on Mark 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 And he asked the scribes, What question ye with them? 17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. Ver. 18. Teareth him] "Teareth him as dogs do:" so the Greek word ρησσει signifieth, Matthew 7:6.
Read John Trapp on Mark 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14-29) And when he came to his disciples.—See Notes on Matthew 17:14-21. The narrative of St. Mark here becomes much the fullest of the three. He alone mentions, e.g., in this verse, the presence of the scribes disputing with the disciples, and in the next, the “running” and the “greeting” with which the multitude received our Lord as He came down from the mountain, and the question in Mark 9:16 as to the cause of the dispute.
Read Charles John Ellicott on Mark 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Pineth away] By these continual torments; so he was not only deaf and dumb, but sorely tortured besides.
Read AdamClarke on Mark 9 →CambridgeThe Cambridge Bible for Schools and Colleges18. wheresoever] According to St Matthew these crises had a connection with changes of the moon (Matthew 17:15). he teareth him] Probably this manifested itself in violent convulsions, St Vitus’ dance, or the like. pineth away] “wexip drye,” Wyclif. The word may denote either that he pined away like one, the very springs of whose life were dried up, or that in the paroxysms of his disorder his limbs became unnaturally stiff and stark. The fundamental form of his malady was epilepsy in its worst form, accompanied by dumbness, atrophy, and suicidal mania (Mark 9:22).
Read Cambridge on Mark 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 76. — HEALING THE CHILD OF A DEAF AND DUMB DEMON, Mark 9:14-29.(See notes on Matthew 17:14-21.)
Read Daniel Denison Whedon on Mark 9 →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
Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth, and becomes rigid. I asked Your disciples to drive it out, but they were unable.”
and wherever it seizes him, it throws him down; and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, and they weren’t able.”
Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth, and becomes rigid. I asked Your disciples to drive it out, but they were unable.”
Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but they were not able to do so.”
Tyndale line
And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.
and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able.
and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able.
And wherever he taketh him, he teareth him; and he foameth and gnasheth with his teeth, and pineth away; and I spoke to thy disciples that they should cast him out, and they could not.
And wheresoeuer he taketh him, he teareth him, and he fometh, and gnasheth his teeth, and pineth away: and I spake to thy disciples, that they should cast him out, and they could not.
Strictly literal
and wheresoever it seizes him it tears him, and he foams and gnashes his teeth, and he is withering away. And I spoke to thy disciples, that they might cast him out, and they could not.
and wherever it doth seize him, it doth tear him, and he foameth, and gnasheth his teeth, and pineth away; and I spake to thy disciples that they may cast it out, and they were not able.'
and wherever it seizes him, it tears him, and he foams, and gnashes his teeth, and pines away; and I spoke to Your disciples that they may cast it out, and they were not able.”
It seizes him and it throws him down and he foams at the mouth, grinds his teeth, and he becomes rigid. I asked your disciples to drive it out of him, but they could not.”
From the Latin
Who answering them, said: O incredulous generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
Simplified
Whenever he has a seizure it throws him down, and he foams at the mouth, grinds his teeth, and he becomes rigid. I asked your disciples to drive it out of him, but they couldn't do it.”
And wherever it takes him, it puts him down violently, streaming at the lips and twisted with pain; and his strength goes from him; and I made a request to your disciples to send it out, and they were not able.
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.
Qui respondens eis, dixit : O generatio incredula, quamdiu apud vos ero ? quamdiu vos patiar ? afferte illum ad me.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܝܟܐ ܕܡܕܪܟܐ ܠܗ ܚܒܛܐ ܠܗ ܘܡܪܥܬ ܘܡܚܪܩ ܫܢܘܗܝ ܘܝܒܫ ܘܐܡܪܬ ܠܬܠܡܝܕܝܟ ܕܢܦܩܘܢܝܗܝ ܘܠܐ ܐܫܟܚܘ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας — καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
The standard critical text of the New Testament.
καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας — καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
The previous edition, still widely cited.
καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας — καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
The Society of Biblical Literature edition, freely licensed.
καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας — καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας — καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
An independent critical text built from the oldest witnesses then known.
καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας — καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
A recent critical edition following documentary evidence closely.
καὶ ὅπου — αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας αὐτοῦ καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
The reading of the majority of surviving manuscripts.
καὶ ὅπου — αὐτὸν καταλάβῃ, ῥήσσει αὐτόν· καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας αὐτοῦ καὶ ξηραίνεται. καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν.¶
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 |
|---|---|---|
| ἐὰν if | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| αὐτοῦ of him | 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 9:18
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ὅπου (i.e., *hopou*) is an adverb meaning 'where' or 'whither.' It is derived from two components and is used in various contexts, including relative clauses and indirect questions. The New Testament employs it to denote locations and conditions, as seen in verses like Matthew 6:19 and Revelation 2:13. It can also express time or cause, as noted in 1 Corinthians 3:3.
ὅπου,
adv.
of place, correlat. of ποῦ (q.v.), where.
Prop., of place,
where;
in relative sentences, c. indic: Mt 25:24, 26, Mk 2:4 4:5, 15 5:40 13:14, Jo 3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Ro 15:20, Re 2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mt 6:19, 20 13:5 26:57 28:6, Mk 6:55 9:48, Lk 12:33, Jo 1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20, 41 20:12, Ac 17:1,
ὅπου, Mk. xiv. 14; Ileb. vi. 20; ὧδε, Mt. xxii. 12; ἔσω, Mt. xxvi. 58; εἰς with ace. of pers., into one’s house, Acts xvi. 40, but on this pass. see εἰς, A. I. 1a. εἰσέρχ. πρός τινα, to one, i.e. into his house, visit, Mk. xv. 43; Lk. i. 23; Acts x. 8; xi. 3; xvi. 40 GL TTrWH; xxviii. 8; Rey. iii. 20; to an assembly of persons, Acts xvii. 2. Moreover the following deserve notice: a. the phrase εἰσέρχεσθαι καὶ ἐξέρχεσθαι, to go in and out, (the Hebr. ANS) NID, or reversed Nj} NNY, usually denotes one’s whole mode of living and acting, Deut. xxviii. 6; 1 S. xxix. 6, ete.; ef. Gesenius, Thesaur. i. p. 184 sq.), is used of familiar intercourse with one: ἐν παντὶ χρόνῳ ᾧ εἰσῆλθε x. ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος, equiv. to εἰσῆλθε ἐφ᾽ ἡμᾶς k. ἐξῆλθε ἀφ᾽ ἡμ. Acts i. 21, (Eur. Phoen. 536 ἐς οἴκους εἰσῆλθε x. ἐξηλθ᾽ [W. 624 sq. (580); but ef. B. 390 (334)]); figuratively, of moral pursuits unimpeded…
Read the full entry →ὅπου, ‘*where,” as in Mk 24, is seen in P Oxy I. 7613 (Α.Ὁ. 179) ὅπου σὺν To ἀνδρὶ καταμένω, ‘where | live with my husband,” in P Lond 8545 (i/ii A.D.) (=III. p. 206), an interesting account of a journey—els Λιβύην ὅπου "Αμμων πᾶσιν ἀνθρώποις χρησμῳδεῖ, “to Libya, where Ammon sings oracles to all men,’’ and in the question to an oracle P Oxy XII. 1477? (iii/iv A.D.) εἶ μένω ὅπου ὑπάγω ; ‘shall I remain where I am going?’’ For the meaning “ whither” (ὅποι is not found in the NT), as in Jn 74, see Ost 11628 (Rom.) ὅπου @éAe.—with reference to the sending of certain measures of wheat. Ὅπου ἄν (éav) = ‘‘ wheresoever,’’ as in Mk 98, may be illustrated from P Eleph 1° (B.C. 311-10) (= Selections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ (cf. Ac 14) ὅπου ἂν δοκῆι ἄριστον εἶναι, “‘and that we shall live together wherever may seem best,” P Oxy XIV. 16397° (B.C. 73 or 442) ὅπου ἂν τῶι καθόλου περιπίπτῃς…
Read the full entry →ὅπου (hopou) — where(-ever).
ὅπου,
Ionic dialect ὅκου, Relat., indirect interrogative, and indefinite adverb of Place, correlated to ποῦ:
I. as a Relat., sometimes with genitive loci, τῆς πόλεως ὅπου κάλλιστον στρατοπεδεύσασθαι [Refs 5th c.BC+]in some places, [Refs 4th c.BC+] adjective, μέλη, ὅπου (i. e. ἐν οἷς)[Refs 5th c.BC+]: with other Particles, ὅκου δή somewhere or other, [Refs 5th c.BC+]; ὅπου ἄν wherever, with subjunctive, [Refs]; in Trag. the ἄν may be omitted, as ὅπου δ᾽ Ἀπόλλων σκαιὸς ᾖ, τίνες σοφο; [Refs 5th c.BC+]: with genitive, ὅπου ἂν τύχῃ τῶν λεγομένων [Refs 5th c.BC+]anywheresoever, [Refs]; ὅπουπερ with optative, wherever, [Refs 5th c.BC+]; ὁπουδάν, ={ὅπου δὲ ἄν}, anywhere, [Refs 2nd c.AD+]; ὁπουδήποτε, = ubicumque, Dosith.p.410 K.; ὁπουδηποτοῦν anywheresoever, [Refs 1st…
ὅπου
hopou
from 3739 and 4225; what(-ever) where, i.e. at whichever spot:--in
what place, where(-as, -soever), whither (+ soever).
see GREEK for 3739
see GREEK for 4225
ὅπου
Adv
where, whither
ὅπου hopou 82x
where, in which place, in what place, Mt. 6:19, 20, 21; Rev. 2:13; whither, to what place, Jn. 8:21; 14:4; ὅπου ἄν, or ἐάν, wherever, in whatever place, Mt. 24:28; whithersoever, Mt. 8:19; Jas. 3:4; met. where, in which thing, state, etc., Col. 3:11; whereas, 1 Cor. 3:3; 2 Pet. 2:11
ὅπου relat. adv. of Place, properly gen. of an obsol. Pron. ὅπος, correlat. to ποῦ: as a relat., Hdt., attic;—sometimes with gen. loci, ὅπου γῆς, Lat. ubi terrarum, Plat.:— ἔσθ᾽ ὅπου in some places, Lat. est ubi, Aesch., Dem.:—with other Particles, ὅκου δή somewhere or other, Lat. nescio ubi, Hdt.:— ὅπου ἄν or ὅπουπερ ἄν, wherever, with Subjunct., Trag.:— ὁπουοῦν, Lat. ubicunque, Plat.
in indirect questions, ὄφρα πύθηαι πατρός, ὅπου κύθε γαῖα Od., etc.: —with Verbs of motion in pregnant sense, just as, reversely, ὅποι is used with Verbs of rest, κεῖνος δ᾽ ὅπου βέβηκεν, οὐδεὶς οἶδε Soph.:—in repeating a question, ἡ Λακεδαίμων ποῦ 'στιν; Answ. ὅπου 'στίν; (do you ask) where it is? Ar.
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
84 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 82 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ δὲ ἕτερον ξύλον, τὸ τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ δεδήλωκεν οὔτε εἰ ἐντὸς οὔτε εἰ ἐκτός ἐστι τοῦ παραδείσου, ἀλλ’ εἰπὼν οὕτως „καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ εὐθὺς ἡσύχασεν οὐ δηλώσας ὅπου τετύχηκεν ὄν, ἵνα μὴ ὁ…
Θέρρου δὲ μισήσαντος τὴν Χαλδαίαν διὰ τὸ Ἀράνου πένθος μετοικίζονται πάντες εἰς Χαρρὰν τῆς Μεσοποταμίας, ὅπου καὶ Θέρρον τελευτήσαντα θάπτουσιν ἔτη βιώσαντα πέντε καὶ διακόσια·
ἔστιν, ὅπου αὐτὸς λέγει ποιεῖν καὶ καταρτίζειν.
αι επ … ωμ … … … … προελευσομένους ἡμᾶς ὅπου ἐὰν ὁ κύριος ἡμῶν Γναῖος Οὐηργίλλις Καπίτων τὸν τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς τὸ
παρʼ ἑτέρῳ αὐτῆς δανειστῇ οὔσας ἀπεσπακέναι αὐτὸν οὐ δεόντως. Διηρᾶς· διαβεβαιούμέθα καὶ κατὰ τούτων ὅπου εἰσὶν ἀρουρῶν τετελειωκέναι τὰ νόμιμα καὶ κατὰ τῶν ἄλλων. ἀξιοῦμεν οὖν καὶ νῦν χωρὶς
καὶ Κρονίωνι, ἵνʼ εἰδῶσι ὀφείλειν αὐτοὺς παρεῖναι ἐπὶ τὸ ἱερώτατον τοῦ κρατίστου ἡγεμόνος βῆμα ὅπου ἐὰν τὸν τοῦ νομοῦ διαλογισμὸν ἢ δικαιοδοσίαν ποιῆται πρὸς τὴν τοῦ πραάγματος διάγνωσιν. Ἡρακλείδης
ἐάν is a conditional particle formed from εἰ (if) and ἄν. It indicates uncertainty or a hypothetical situation, often followed by the subjunctive mood. The New Testament uses it in various contexts, such as in Matthew 6:22 and Romans 2:25. It can also appear with other particles, enhancing its conditional meaning.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ c. ind. (Bl., §65, 4; cf. Jo 13:17, I Co 7:36), if haply, if;
c. subjc. (cl.);
ἐάν ; I. aconditional particle (derived fr. εἰ ἄν), which makes reference to time and to experience, introducing something future, but not determining, before the event, whether it is certainly to take place; if, in case, (Lat. si; Germ. wenn; im Fall, dass; falls; wofern); οἴ.» among others, Hermann ad Viger. p.832; Klotz ad Devar. ii. 2 p- 450 sqq.; W. 291 (273) sq. It is connected 1. with the Subjunctive, according to the regular usage of the more ancient and elegant classic writers. a. with the subjunc. Present: Mt. vi. 22 (ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, if it be the case, as to which I do not know, that thine eye etc.); ibid. 23; xvii. 20; Lk. x. 6; Jn. vii. 17; viii. 54 [RGL mrg.]; ix. 31; xi. 9,10; Acts v. 38; xiii. 41; Ro. ii. 25 sq.; 1 Co.ix.16; Gal. v. 2; 1 Tim. i. 8 [not Lehm.]; Heb. xiii. 23; 1 Jn. i. 9; ii. 3, 15 ete. Ὁ. with the subjunc. Aorist, corresponding to the Lat.…
Read the full entry →ἐάν (ean) — if.
ἐάν
(so early Attic Inscrr., as [Refs 4th c.BC+], also contraction ἤν and ἄν, see at {ἤν},{ἄν} (B) [ᾱ], which by crasis with καί become κἄν:—if haply, if, regularly followed by subjunctive: for its use and for examples, see at {εἰ} [Refs 5th c.BC+]
II. in Hellenistic and late Greek, ={ἄν} after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, [LXX+5th c.BC+]
ἐάν ἐάνπερ
ean
from 1487 and 302; a conditional particle; in case that, provided,
etc.; often used in connection with other particles to denote
indefiniteness or uncertainty:--before, but, except, (and) if, (if)
so, (what-, whither-)soever, though, when (-soever), whether (or), to
whom, (who-)so(-ever). See 3361.
see GREEK for 1487
see GREEK for 302
see GREEK for 3361
ἐάν
Cond.
if
ἐάν compounded of εἰ ἄν ἐα?ν contracts into ἤν and ἄν if haply, if, followed by subj. (whereas εἰ is foll. by ind. or opt.), epic εἴ κε, αἴ κε.
in NTest. ἐάν is used just like the adverb ἄν after relative Pronouns and Conjunctions, as ὃς ἐάν whosoever, ὅσος ἐάν, ὅστις ἐάν, ὅπου ἐάν, etc.
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
345 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 339 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 746 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐὰν δέ που μόνῃ περιπεσὼν βιάσηται μηδενὸς βοηθοῦ παρόντος, μόνος ἀποθνησκέτω.
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.
δεδανεισμένος Πανᾶς Ἀγαθίνωι καὶ Πατῆτι τοῖς δανείζουσιν ἐν μηνὶ Ἐπεὶφ εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ
ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα
τοῦτο ἀποδότω ὁ δεδανεισμένος τῶι δανείζοντι ἐν μηνὶ Μεσορὴ λ τοῦ αὐτοῦ ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
καταλαμβάνω means to seize, grasp, or comprehend, and can refer to both physical and mental actions. It covers a range of meanings from overtaking or catching up with someone, to understanding or perceiving something. In the New Testament, it appears in contexts such as Mark 9:18 and John 1:5. The lexicons indicate that it can also imply being surprised or overtaken by events.
κατα-λαμβάνω: 2 aor. κατέλαβον; pf. inf. κατειληφέναι ; Pass., pf. 3 pers. sing. κατείληπται (Jn. vill. 4 as given in LT Tr WI txt.), pf. ptep. κατειλημμένος ; 1 aor. κατειλήφθην (Jn. vili. 4 R**e*G) [on the augm. ef. W. § 12, 6], and κατεληφθην (Phil. iii. 12 RG), and xareλήμφθην (ibid. LT Tr WH; on the p see 8. v. M, p); Mid., pres. καταλαμβάνομαι; 2 aor. κατελαβόμην; cf. Kiihner i. p. 856; [Veitch, 5. v. λαμβάνω]; Sept. for YW, 339, also for 30, ete.; [fr. Hom. down]; to lay hold of; i. 6. 1. to lay hold of so as to make one’s own, to obtain, attain to: w. the ace. of the thing; the prize of victory, 1 Co. ix. 24; Phil. iii. 12 sq. 5 τὴν δικαιοσύνην, Ro. ix. 30; 1. 4- to make one’s own, to take into one’s self, appropriate: ἡ σκοτία αὐτὸ (i. 6. τὸ φῶς) οὐ Kaτέλαβεν, Jn. i. 5. 2. to seize upon, take possession of, (Lat. occupare); 8. of evils overtaking one (so in Grk. writ. fr. Hom.…
Read the full entry →καταλαμβάνω. Many of the NT meanings of this common verb can be paralleled from our sources. Thus P Oxy XII. 14131} (A.D. 270-5) κατείληφα πόρον, τουτέστιν γενήματα ἀποκείμενα ἐν τῷ Μονίμου, “1 have impounded the property, that is to say produce deposited at the farmstead of Monimus’”’ (Edd.), Syll 933° (iv/B.c.) οἵδε] κατέλαβον τὰν χώρ[αν καὶ ἐτείχιξ]αν τὰν méAtw—then follow the names of colonists who ‘© appropriated ”’ the land: this is Paul’s regular use of the verb in active and passive. In the letter of Epicurus to a child, discovered at Herculaneum, 1764 (= Se/ectzons, p. 5), the philosopher writes—a]elypeba εἰς Λάμψακον. . . kal ἐκεῖ κατειλήφαμεν ὑγ[ι]αίνοντας Θεμίσταν Kal τοὺς λοιποὺς [pQAof[v]s, ‘‘we have arrived at Lampsacus, and there we have found Themistas and the rest of our friends in good health’’: cf. P Tebt I. 155 (p.c. 114) ἡμῶν συνεκπηδησάντων κατέλαβονον (/.…
Read the full entry →καταλαμβάνω (katalambanō) — to grasp.
καταλαμβάνω,
future -λήψομαι[Refs 5th c.BC+], Ionic dialect -λάμψομαι[Refs 7th c.BC+]: perfect -είληφα[Refs 5th c.BC+] c.BC)), -λελάβηκα [Refs 6th c.BC+]:—passive, Ionic dialect aorist -ελάμφθην[Refs]; -ελάφθην [Refs 4th c.BC+]: perfect in middle sense, [Refs 1st c.BC+]:—seize, lay hold of, with accusative, τοῦ κατὰ νῶτα λαβών [Refs 8th c.BC+]; πάντα φυλακαῖς κ. [Refs 5th c.BC+]; φάσκων Ποσειδῶ πρότερον Ἀθηνᾶς καταλαβεῖν αὐτήν (i.e. τὴν πόλιν) [Refs 5th c.BC+]; later, simply, arrive at a place, [Refs 6th c.AD+], etc.:—middle, seize for oneself, τὰ πρήγματα [Refs 5th c.BC+]; τὰ ἄλλοι οὐ κατελάβοντο matters which others had not preoccupied, [Refs 2nd c.BC+] —passive, of a person, ὑπὸ τοῦ θεοῦ καταληφθείς possessed, [Refs 3rd…
Read the full entry →καταλαμβάνω
katalambano
from 2596 and 2983; to take eagerly, i.e. seize, possess, etc.
(literally or figuratively):--apprehend, attain, come upon,
comprehend, find, obtain, perceive, (over-)take.
see GREEK for 2596
see GREEK for 2983
καταλαμβάνω
v.
I seize tight hold of, overtake, comprehend
καταλαμβάνω katalambanō 15x
to lay hold of, grasp; to obtain, attain, Rom. 9:30; 1 Cor. 9:24; Phil. 3:12, 13; to seize, to take possession of, Mk. 9:18; to come suddenly upon; overtake, surprise, Jn. 12:35; 1 Thess. 5:4; to detect in the act, seize, Jn. 8:3, 4; met. to comprehend, apprehend, Jn. 1:5; mid. to understand, perceive, Acts 4:13; 10:34; 25:25; Read the full entry →
καταλαμβάνω fut. -λήψομαι ionic -λάμψομαι perf. -είληφα ionic plup. -λελαβήκεε Pass., ionic aor1 -ελάμφθην to seize upon, lay hold of, Lat. occupare, Od., Hdt., attic:—Mid. to seize for oneself, Lat. capesso, Hdt.
to seize, overpower, of death and fatigue, Hom.
to seize with the mind, apprehend, comprehend, Plat.
to catch, overtake, come up with, τοὺς φεύγοντας Hdt.: of mischances, to overtake, befall, id. Hdt.
to surprise, catch, find, Lat. deprehendo, with a partic., κ. τινὰ ζῶντα id. Hdt.; καταλαμβάνει τοὺς ἄρχοντας ἐξιόντας Dem., etc.
impers., καταλαμβάνει τινά, c. inf., like the attic συμβαίνει, it happens to one, it is one's fortune to do so and so, τοῦτον κατέλαβε κεῖσθαι Hdt.
Verb-2AAS-3S — Verb · second aorist · active · subjunctive · third person · singularsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Singular
grasp: The word harpagmos (Php 2:6), is rendered by the King James Version "robbery," by the Revised Version (British and American) "a prize," and by the American Standard Revised Version "a thing to be grasped." By derivation the term may denote either an act of seizing or the aim or result of the action. In the context Paul is discussing, not Christ's opinion of His equality with God, but His amazing self-sacrifice in laying aside His equally for our sakes. He but laid it aside for us. It is better to render with the Revised Version (British and American) "a prize."
15 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 15 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 43 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.
γέγηθε δὲ καὶ χαίρει, ὅταν ὥσπερ ἐναυγασθεὶς ἴδῃ καὶ καταλάβῃ τὸν νοῦν τοῦ δηλουμένου πράγματος ἄκρως·
στάσις οὖν αὐτοὺς οἵαν ἴσμεν οὔτε παρʼ Ἕλλησιν οὔτε παρὰ βαρβάροις γενομένην κατέλαβεν, ὑφʼ ἧς ἅπαντας ἀπολέσθαι κινδυνεύσαντας ἔσωσε Μωυσῆς οὐ μνησικακῶν, ὅτι παρʼ ὀλίγον ἦλθε καταλευσθεὶς ὑπʼ αὐτῶν ἀποθανεῖν.
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
αλ … … ξαι αὐτῶι ἕως καταβῶι καὶ μὴ ἐμποδισθήτω τὰ ἐκεῖ ἕως ὅτου καταλάβῃ … εαν ἀπὸ τῆς ἀριθμήσεως. … ἔρρωσο. ἔτους γ Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ, Μεσορὴ
ἁπάντων ἐνδομενείας τε συμβόλων καὶ ὀσπρέων καὶ ἀργυρίου ὧν μόλις πολυπραγμονήσας τὸ καθʼ ἓν κατελαβόμην, νομὴν ἔχειν εἰς ταῦτα μόνη βεβούληται, ἐπιχειρήσασα μὲν κατʼ ἀρχὰς τῶν ὑπαρχόντων τὴν νομὴν
Διονυσιάδος παρέχητε ὁπότερʼ ὑμῶν ὑπὸ ἄξονα ἀποφερόμενον εἰς Ἰβιῶνα Ἀργαίου καὶ ἡ ὥρα αὐτὸν καταλάβῃ τοῦ καταχθῆναι παρʼ ὑμῖν παράσχετε αὐτῷ τροφὰς καὶ τῷ ταυρελάτῃ τὴν συνήθην δαπάνην. ἀναγνόντες
The Greek word ῥήγνυμι (i.e., *rhēgnumi*) means to break, rend, or shatter. It is used in various contexts, such as breaking garments in grief or breaking forth into speech. In the New Testament, it appears in verses like Matthew 9:17 and Galatians 4:27. There is some debate among lexicographers about its relationship with the similar word ῥήσσω.
ῥήγνυμι (Mt. ix. 17) and ῥήσσω (Hom. Il. 18, 571; 1K. xi. 31; Mk. ii. 22 RG@Lmrg.; ix. 18; [Lk. v. 37 Limrg.; (see below)]); fut. ῥήξω ; 1 aor. ἔρρηξα ; pres. pass. 3 pers. plur. ῥήγνυνται; fr. Hom. down; Sept. for ypa and DIP; to rend, burst or break asunder, break up, break through; a. univ.: τοὺς ἀσκούς, Mk. ii. 22; Lk. v. 37; pass. Mt. ix. 17; i. q. to tear in pieces [A.V. rend |: τινά, Mt. vii. 6. b. sc. εὐφροσύνην (previously chained up, as it were), to break forth into joy: Gal. iv. 27, after Is. liv. 1 (the full phrase is found in Is. xlix. 13; lii. 9; [ef. B. § 130, 5]; in class. Grk. ῥηγνύναι κλαυθμόν, οἰμωγήν, δάκρυα, esp. φωνήν is used of infants or dumb persons beginning to speak; cf. Passow s. v. 2, vol. ii. p. 1832"; [L. and 5. 8. v. I. 4 and 57). c. i. q. σπαράσσω, to distort, convulse: of a demon causing convulsions in a man possessed, Mk. ix. 18; Lk. ix. 42; in both…
Read the full entry →ῥήγνυμι (rhēgnumi) — to throw violently.
ῥήγνῡμι
or ῥηγνύω
__A (ἀναρ- [Refs 5th c.BC+]: imperfect κατ-ερρήγνυε [Refs 4th c.BC+]; later ῥήσσω, [Refs 2nd c.AD+]; ἀπο-, δια-ρρήσσεσθαι, [Refs 5th c.BC+]; ῥήττω, [Refs 3rd c.BC+]: Epic dialect imperfect ῥήγνυσκε [Refs 8th c.BC+]: future ῥήξω [Refs 5th c.BC+]: aorist ἔρρηξα [Refs 8th c.BC+]perfect ἔρρηχα (δι-) [LXX]middle ῥήγνῠμαι, future ῥήξομαι, aorist ἐρρηξάμην, all in [Refs 8th c.BC+], present also in [Refs 5th c.BC+]: aorist ἐρρηξάμην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ῥήξαντο [Refs 8th c.BC+]:—passive, subjunctive ῥήγνῡται [Refs 6th c.BC+]: Epic dialect 3rd.pers. singular imperfect ῥηγνύατο [Refs 4th c.BC+]: future ῥᾰγήσομαι [Refs 5th c.BC+]aorist ἐρράγην [ᾰ] [Refs 5th c.BC+]; later ἐρρήχθην, [Refs 3rd c.AD+]; δια-ρρηχθῇ (variant{-ρραγῇ}) [Refs 5th c.BC+]perfect ἔρρηγμαι (συν-) [Refs 8th c.BC+]…
ῥήγσσω ῥήγνυμι
rhegnumi
rhesso hrace'-so
both prolonged forms of rheko (which appears only in certain forms,
and is itself probably a strengthened form of agnumi (see in 2608)) to
"break," "wreck" or "crack", i.e. (especially) to sunder (by
separation of the parts; 2608 being its intensive (with the
preposition in composition), and 2352 a shattering to minute
fragments; but not a reduction to the constituent particles, like
3089) or disrupt, lacerate; by implication, to convulse (with spasms);
figuratively, to give vent to joyful emotions:--break (forth), burst,
rend, tear.
see GREEK for 2608
see GREEK for 2608
see GREEK for 2352
see GREEK for 3089
ῥήγνυμι, ῥήσσω
v.
I break, break forth
ῥήγνυμι rhēgnymi 1x
see ῥήσσω
ῥήγνυμι to break, break asunder or in pieces, rend, shiver, shatter, Hom., etc.:—to rend garments, in sign of grief, Aesch.:—Mid. to break for oneself, get broken, Il.
to break a line of battle or body of men, id. Il., Hdt.; in Mid., ῥήξασθαι φάλαγγας, στίχας to break oneself a way through the lines, Il.; absol., ῥήξασθαι to break or force one's way, id. Il.
to let break loose, let loose, id. Il.
ῥῆξαι φωνήν to let loose the voice, of children and persons who have been dumb breaking into speech, Hdt.: then to speak freely, speak out (like rumpere vocem, Virgil), id. Hdt., Ar., etc.
δακρύων ῥήξασα νάματα having let loose floods of tears, Soph.; so, ῥ. κλαυθμόν Plut.
absol. in the form ῥήσσω, to beat the ground, dance, Il.
later, as a term of fighters, to fell, knock down, Dem.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
7 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 7 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 26 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.
Εὐφράνθητι, στείρα ἦ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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
The Greek word ἀφρίζω (*aphrizō*) means 'to foam' or 'to froth,' often used in the context of foaming at the mouth, particularly in cases of epilepsy. It appears in the New Testament in Mark 9:18 and 20. The word is derived from ἀφρός (*aphros*), meaning 'foam.'
* ἀφρίζω
(< ἀφρός),
to foam at the mouth: Mk 9:18, 20.†
ἀφρίζω ; (ἀφρός) ; to foam: Mk. ix.18,20. (Soph. El. 719; Diod. 3, 10; Athen. 11, 43 p. 472 a.; [al.].) [Comp.: ἐπ-αφρίζω.}
ἀφρίζω (aphrizō) — to foam.
ἀφρ-ίζω,
={ἀφρέω}, foam, [Refs 5th c.BC+]; of a wine-cup, [Refs 4th c.BC+]
ἀφρίζω
aphrizo
from 876; to froth at the mouth (in epilepsy):--foam.
see GREEK for 876
ἀφρίζω
v.
I foam at the mouth
ἀφρίζω aphrizō 2x
to froth, foam, Mk. 9:18, 20*
ἀφρίζω ἀφρός to foam, Soph.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2 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.
← 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
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
The Greek word τρίζω (*trizō*) primarily refers to making a shrill cry or sound, often associated with animals. It can also mean to gnash or grind the teeth, as noted in Mark 9:18. The word is built from a root related to sounds made by creatures, and it has applications in various contexts, including musical sounds and creaking noises.
τρίζω ; to squeak, make a shrill ery, (Hom., Hdt., Aristot., Plut., Leian., al.) : trans. τοὺς ὀδόντας, to grind or gnash the teeth, Mk. ix. 18; κατά twos, Ev. Nicod. e. δ.
τρίζω 488 (account of a trial—a.p. 121-2) ἠ]ξίου πρὸ πόσου χρόνου οἰκοδομῆσαι; “Iépat πρὸ τριετίας, 2). 342° (late ii/A.D.) ἐπὶ τὴν λοιπ(ὴν) (τριετίαν), *‘for the remaining period of three years,” and P Amh II. 1007 (A.D. 198-211) τῆς ὅλης τριετίας. The adj. τριετής occurs in 24. 68%" (late i/A.D.) τῶι μὲν τῆς ἀτελείας τριετεῖ χρόνῳ, and the verb τριετίζω fer in Gen 155. See also P Oxy XVII. 2105° (A.D. 147-8) tpretnprkd|s] ἀγῴώ[ν, ‘a triennial contest.
τρίζω (trizō) — to gnash.
τρίζω,
[Refs 8th c.BC+]; but perfect τέτριγα is more frequently in present sense, Epic dialect participle τετριγῶτες, for τετριγότες, [Refs 8th c.BC+] —properly of sounds uttered by animals (compare τριγμός, τρύζω), utter a shrill cry, of young birds, [Refs 8th c.BC+]; of bats, [Refs 8th c.BC+]; of the Τρωγοδύται, τετρίγασι κατά περ αἱ νυκτερίδες [Refs]; of partridges, [Refs 4th c.BC+]; of the ἴυγξ,[Refs]; of locusts, [Refs]; of young swallows, [Refs 2nd c.AD+]; of the elephant, [Refs]; of mice, [Refs 4th c.BC+]; of the fish called σελάχη, [Refs 4th c.BC+]: also applied to the noise made by ghosts, 'squeak and gibber', [Refs 8th c.BC+]; ἔτριζον δίκην ἀσπίδων (αἱ ψυχαί) [Refs 2nd c.AD+]
Read the full entry →τρίζω
trizo
apparently a primary verb; to creak (squeak), i.e. (by analogy) to
grate the teeth (in frenzy):--gnash.
τρίζω
v.
I grate, gnash
τρίζω trizō 1x
to creak, grating sound; to gnash, grind the teeth, Mk. 9:18*
τρίζω Root ΤΡΙΓ Formed from the sound epic part. τετριγῶτες, for τετριγότες of animals, to utter a shrill cry, to scream, cry, of young birds, Il.; of bats, Od.; of ghosts (which, in Shaksp., "squeak and gibber"), Hom., etc.
of other sounds, νῶτα τετρίγει (epic plup.) the wrestlers' backs cracked, Il.; τρ. τοὺς ὀδόντας to gnash the teeth, NTest.; of a musical string, to twang, Anth.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
1 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.
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
The Greek word ὀδούς (transliterated as odous) means 'tooth' and appears in various contexts, including metaphorical uses. It is derived from a root related to eating or biting, and is used in the New Testament in passages like Matthew 5:38 and Acts 7:54. The lexicons note that it can also refer to sharp or pointed objects, and there is some discussion about its etymology, particularly regarding its formation.
ὁδούς, [ace. to Etym. Magn. 615, 21 (Pollux 6, 38) fr. ἔδω, Lat. edere, etc., cf. Curtius § 289; al. fr. root da to divide, cf. daiw, δάκνω; (Lat. dens); Fick i. p. 100], -dvros, ὁ, fr. Hom. down; Sept. for 1; @ tooth: Mt. v. 38; Mk. ix. 18; Acts vii. 54; plur. Rev. ix. 8° 6 βρυγμὸς τῶν ὀδόντων, see βρυγμός.
ὁδούς. P Grenf IT. 32° (B.c, 101) οὐλὴ ὀδόντι---““ ἃ curious phrase, meaning presumably that he had a front tooth broken”’ (Edd.). The nom. of ὀδόντος, which is formed by vocalic assimilation from ἔδοντος, pres. part. of ἔδω (cf. Lat. edo), should really be ὀδών (Boisacq, p. 686). MGr δόντι.
ὀδούς (odous) — tooth.
ὀδούς, όντος, ὁ,
nominative ὀδούς [LXX+4th c.BC+]; Ionic dialect ὀδών [Refs 5th c.BC+]:—tooth, [Refs 8th c.BC+]; ἕρκος ὀδόντων, see at {ἕρκος}; πρίειν ὀδόντας, see at {πρίω}; ὀ. ὀξεῖς incisors, opposed to πλατεῖς, molars, [Refs 4th c.BC+]
2. metaphorically, γλυκὺς ὀ. ὁ τοῦ πόθου [Refs 2nd c.AD+]; ὁ τῆς λύπης ὀ. the tooth of grief, [Refs 3rd c.AD+]
II. anything pointed or sharp, tooth, prong, spike, etc., [Refs 2nd c.BC+]: plural, teeth of a saw, [Refs 4th c.BC+]; of a comb, [Refs 2nd c.AD+]; of a cog-wheel, [Refs 2nd c.BC+] H.; ploughshare, [LXX]; ὀ. πέτρας peak, pike,[LXX]
III. second vertebra of the neck or its apophysis (the odontoid process), so called from its shape, [Refs 5th c.BC+] (but the first vertebra accusative to…
ὀδούς
odous
perhaps from the base of 2068; a "tooth":--tooth.
see GREEK for 2068
ὀδούς, όντος, ὁ
n.m.
a tooth
ὀδούς odous 12x
a tooth, Mt. 5:38; 8:12
ὀδούς Lat. dens, dentis, a tooth, Hom., Hes., etc.; ἕρκος ὀδόντων, v. ἕρκος 1; πρίειν ὀδόντας, v. πρίω.
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
12 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 12 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 27 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 τέχναις καὶ ἐπιστήμαις πολυσχιδεῖς ἀνατέμνων ὁδοὺς λεωφόρους ἁπάσας διὰ γῆς ἔρχεται καὶ θαλάττης τὰ ἐν ἑκατέρᾳ φύσει διερευνώμενος·
τὰς δὲ ὁδοὺς ἀπεφράγνυσαν, αἷς φεύξεσθαι τοὺς Ἑβραίους ὑπελάμβανον, μεταξὺ κρημνῶν αὐτοὺς ἀπροσβάτων καὶ τῆς θαλάττης ἀπολαμβάνοντες·
διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπιστρέψουσιν ἐπὶ σέ.
σὲ ὅπως ἕκαστα τύχηι ὧν προσήκει, ἐκτιστὴς δέ μοι γένηται τοῦ προστίμου τῆς τοῦ ὀδόντος ἐκκοπῆς, ἵνʼ ὦ ἀντειλημμένος. εὐτύχει
τῆς προγεγραμμένης ἡμέρας βόσκοντα ἃ ἔχει ὁ Λούκιος χοιρίδια ἄγοντα αὐτὰ εἰς τὰς καθηκούσας ὁδοὺς καὶ νομὰς καὶ ποιοῦντα πάντα ὅσα καθήκει, τῷ βοσκῶι, λαμβάνοντος αὐτοῦ Ἀρείου κατὰ μῆνα
μνησικακεῖ … ἐπεὶ προ … … μια … ανω … ηρευσεν … … αι ὁδούς τινας τρεπο … … ἔξεστιν ἀναμνη … … γον καὶ ἠξίωσαν … … ὑφεωρᾶτο
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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
ξηραίνω (xērainō) means to dry up or wither, often used for plants, crops, and even parts of the body. It can describe the process of desiccation or the state of being dry. The New Testament uses it in contexts such as withered plants (e.g., Mt 21:19) and the drying up of fluids (e.g., Mk 5:29). There is some variation in how lexicons describe its implications, particularly regarding the nuances of ripening and wasting away.
ξηραίνω
(< ξηρός),
[in LXX chiefly for יָבֵשׁ;]
to dry up, parch, wither. c. acc., τ. χόρτον, Ja 1:11; pass., to become or be dry or withered: of plants, Mt 13:6 21:19, 20, Mk 4:6 11:20, 21, Lk 8:6, Jo 15:6, I Pe 1:24; of ripened crops, Re 14:15; of liquids, Mk 5:29, Re 16:12; of members of the body, to waste away, Mk 3:1 (cf. III Ki 13:4) 9:18.†
ξηραίνω: 1 aor. ἐξήρανα (Jas. i. 11); Pass., pres. Enpatνομαι; pi. 3 pers. sing. ἐξήρανται (Mk. xi. 21), ptep. ἐξηpappevos; 1 aor. ἐξηράνθην ; cf. B. 41 (36); (fr. ξηρός, q. v.); fr. Hom. down; Sept. chiefly for wa. and wajn; to make dry, dry up, wither: act., τὸν χόρτον, Jas. i. 11; pass. to become dry, to be dry, be withered [cf. B. 52 (45)] (Sept. for 073.) : of plants, Mt. xiii. 6; xxi. 19 sq.; Mk. iv. 6; xi. 20 sq.; Lk. viii. 6; Jn. xv. 6; [1 Pet. i. 24]; of the ripening of crops, Rev. xiv. 15; of fluids: ἡ πηγή, Mk. v. 29; τὸ ὕδωρ, Rev. xvi. 12, (Gen. viii. 7; Is. xix. 5); of 2 Evpaw members of the body, to waste away, pine away: Mk. ix. 18; ἐξηραμμένη χείρ, a withered hand, Mk. iii. 1, and RG in 8.
ξηραίνω. With Mt 2119 ἐξηράνθη παραχρῆμα ἡ συκῆ may be compared the interesting report regarding a persea tree, addressed to the logistes of Oxyrhynchus. of the guild of carpenters who had been commissioned to examine the tree states that he found it—&kapmov οὖσαν πολλςῶ]ν ἐτῶν διόλου ξηραντῖσαν (/. ξηρανθεῖσαν) καὶ μὴ δύνασθαι ἐντε[Ὁ]θεῖν καρ]ποὺ[ς] ἀποδιδόναι, ‘barren for many years, quite dried up and unable to produce any more fruit” (P Oxy 1. 53°%—a.p. 316): cf. P Oxy IX. 1188192123 (A.D. 13), and on the value and associations of the persea tree see Wilcken Archiv i. p. 127. Other exx. of the verb are BGU IV. 10404 (ii/A.D.) τάχα δύνασαι ἀναβιοναῖ Jar (ὃ ἀναβιώσασθαι) τὴν ποτίστραν (‘«watering-place”’), εἰ δὲ μή, ξηραίν[ετ]αι, P Leid Wi (ii/iii a.p.) (ΞΞ Π|. p. 83) ξήρανον ἐν σκιᾷ (of flowers used in magic), and P Flor 11. 1451} (A.D. 266-7) τὰ δὲ τεμνόμενα φυτὰ εὐθέως εἰς ὕδωρ…
Read the full entry →ξηραίνω (xērainō) — to dry.
ξηραίνω,
future -ᾰνῶ[Refs 5th c.BC+]: aorist ἐξήρἀνα [Refs 5th c.BC+]:—passive, future ξηρανθήσομαι [Refs 2nd c.AD+]middle ξηρᾰνοῦμαι in same sense, [Refs 5th c.BC+]: aorist ἐξηράνθην [Refs 8th c.BC+]: perfect ἐξήρασμαι [NT+5th c.BC+]; infinitive ἀπ-εξηράνθαι [Refs 5th c.BC+]; participle ἐξηρᾱμένος only late, [Refs 3rd c.AD+]: (ξηρός):—parch, dry up, ξηρανεῖ σ᾽ ὁ Βάκχιος E. [prev. cited]; of the sun, [Refs 5th c.BC+]; make costive, τὴν κοιλίην [Refs 5th c.BC+]:—passive, to be or become dry, parched, ἐξηράνθη πεδίον Il.[same place],[Refs 5th c.BC+]; to be withered, ἐξηράνθη ἡ συκῆ [NT+2nd c.BC+]
2. drain dry, ξηράνας τὴν διώρυχα [Refs 5th c.BC+]
ξηραίνω
xeraino
from 3584; to desiccate; by implication, to shrivel, to mature:--dry
up, pine away, be ripe, wither (away).
see GREEK for 3584
ξηραίνω
v.
I dry up, parch, ripen
ξηραίνω ξηρός to parch up, dry up, Eur., Xen.:—Pass. to become or be dry, parched, Il., etc.
to lay dry, Lat. siccare, Thuc.
Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
15 occurrences in the New Testament, rendered 8 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 15 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 46 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.
ὁ δὲ κατὰ τὴν μετοπωρινὴν ἰσημερίαν τῇ τάξει [πρώτῃ] πρῶτος ὢν ἐν ταῖς ἡλιακαῖς περιόδοις οὐ λέγεται παρὰ τῷ νόμῳ πρῶτος, ὅτι κατ’ ἐκεῖνον τὸν χρόνον συγκεκομισμένων τῶν καρπῶν ἁπάντων τὰ δένδρα φυλλορροεῖ καὶ ὅσα ἀκμάζον τὸ ἔαρ ἤνεγκε πάντα…
τοὺς σοὺς πάντας καὶ τάχα δύνασαι ἀναβιονα … αι τὴν ποτίστραν, εἰ δὲ μή, ξηραίνεται. ἐρρῶσθαί σε εὔχομαι.
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
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
spok (1Ki 7:33).
See SEA, THE MOLTEN.
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word μαθητής (i.e., *mathetes*) means a learner or disciple, derived from the verb for learning, μανθάνω (*manthanō*). It refers primarily to a follower of a teacher, especially in the context of Jesus and his twelve apostles, but also applies to early Christians generally. The term appears frequently in the New Testament, notably in Matthew and Acts.
μαθητής, -οῦ, ὁ (μανθάνω),
[in LXX only as v.l. (A) in Je 13:21 20:11 26 (46):9*;]
a disciple: opp. to διδάσκαλος, Mt 10:24, Lk 6:40; Ἰωάννου, Mt 9:14, Lk 7:18, Jo 3:25; τ. Φαρισαίων, Mt 22:16, Mk 2:18, Lk 5:33; Μωυσέως, Jo 9:28; Ἰησοῦ, Lk 6:17 7:11 19:37, Jo 6:66 7:3 19:38; esp. the twelve, Mt 10:1 11:1, Read the full entry →
μαθητής, -οῦ, 6, (μανθάνω), a learner, pupil, disciple: univ., opp. to διδάσκαλος, Mt. x. 24; Lk. vi. 40; τινός. one who follows one’s teaching: ᾿Ιωάννου, Mt. ix. 14; Lk. vii. 18 (19); Jn. iii. 25; τῶν Φαρισ., Mt. xxii. 16; Mk. ii. 18; Lk. v.33; Moicéas, Jn. ix. 28; of Jesus,— in a wide sense, in the Gospels, those among the Jews who favored him, joined his party, became his adherents: Jn. vi. 663; νἱῖ. 8; xix. 38; ὄχλος μαθητῶν αὐτοῦ, Lk. vi. 17; of p. αὐτοῦ ἱκανοί, Lk. vii. 11; ἅπαν τὸ πλῆθος τῶν pad. Lk. xix. 37; but especially the twelve apostles : Mt. x. 1; xi. 1; xii. 1; Mk. viii. 27; Lk. viii. 9; Jn. ii. 2; iii. 22, and very often; also simply of μαθηταί, Mt. xiii. 10; xiv. 19; Mk. x. 24; Lk. ix. 16; Jn. vi. 11 [Rec.], etc.; in the Acts of μαθηταί are all those who confess Jesus as the Messiah, Christians: Acts vi. 1 sq. 7; ix. 19; xi. 26, and often; with τοῦ κυρίου added…
Read the full entry →μαθητής. In a return of hieroglyphic inscribers, P Oxy VII. 1029%5 (A.D. 107), the tepdyAvdor declare on oath that the list is Part V. exhaustive, and that there were no apprentices or strangers versed in their art—opvvopev . . . μηδὲ ἔχει[ν] μαθητὰς ἢ ἐπιξένους χρωωμένους (/. χρωμ-) τῇ τέχνῃ εἰς τὴν ἐνεστῶσαν ἡμέραν. The word is probably to be read in BGU I. 3281. 84 (ii/A.D.). The distinction between μάθημα and μάθησις is well seen in PSI I. 948% (ii/a.D.) προσεδρεύει is τὰ μαθήpara: ζηλοῖ yap τὴν μάθησιν, ‘he is regular in attendance at his studies, for he is eager in acquiring knowledge”: cf. also P Oxy X. 12968 (iii/A.D.) ἀμερίμνη οὖν, πάτερ, χάριν τῶν μαθημάτων ἡμῶν, ‘do not be anxious, father, about my studies” (Edd.), 26. IV. 724° (A.D. 155) πρὸς μάθησιν σημείων --α contract of apprenticeship to a shorthand-writer, and from the inserr. /Mfde VII. 4497 πᾶσαν μάθησιν ὑμνοποιὸν…
Read the full entry →μαθητής (mathētēs) — disciple.
μᾰθητ-ής, οῦ, ὁ,
learner, pupil, τῆς Ἑλλάδος [Refs 5th c.BC+]; of dancing, [Refs 4th c.BC+]: frequently in Attic dialect of the pupils of philosophers and rhetoricians, οὐ θέμις πλὴν τοῖς μ. λέγειν [Refs 5th c.BC+] with genitive _of things_, τούτου τοῦ μαθήματος μ. a studentofit, [Refs]; μ. ἰατρικῆς a student of medicine,[Refs]; apprentice, [Refs 2nd c.AD+]
μαθητής
mathetes
from 3129; a learner, i.e. pupil:--disciple.
see GREEK for 3129
μαθητής, οῦ, ὁ
n.m.
a learner, disciple, pupil
μαθητής mathētēs 261x
a disciple, Mt. 10:24, 42, et al.
μαθητής μα^θητής, οῦ, μανθάνω a learner, pupil, Lat. discipulus, Hdt., Plat., etc.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
269 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 261 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.
οἱ δὲ ἀνθρώπων μὲν ὑφηγήσεις ἀπολελοιπότες, μαθηταὶ δὲ εὐφυεῖς θεοῦ γεγονότες, τὴν ἄπονον ἐπιστήμην ἀνειληφότες, εἰς τὸ ἄφθαρτον καὶ τελεώτατον γένος μετανίστανται κλῆρον ἀμείνω τῶν προτέρων ἐνδεδεγμένοι, ὧν ὁ Ἰσαὰκ θιασώτης ἀνωμολόγηται.
λίαν γὰρ ἦν περὶ τοὺς ξένους φιλάνθρωπος καὶ μαθητὴς τῆς Ἁβράμου χρηστότητος.
ἀκούσαντες γὰρ δεδεμένον ἀπὸ Συρίας ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι, ἰδεῖν ἐσπουδάσατε:
λαύρας τῆς αὐτῆς Παρεμβολῆς· διὸ ἀξιῶ ἀναγράψεσθαι τὸν υἱὸν ἐν τοῖς τοῦ αὐτοῦ ἔτους μαθηταῖς ὡς καθήκει. εὐτυχεῖτε. Δίδυμος σεσημείωμαι. ἔτους δεκάτου Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος μηνὸς
Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος, Παῦνι κ Σεβαστῆι. διαγεγράφηκεν ὑπὲρ γερδιακοῦ α ἔτους Τευμενούθεως Ἀπίων Τρύφωνος μαθητής, α ἔτους διὰ Θέωνος δραχμὰς δέκα πέντε, γίνονται ιε. Ἐπὶφ ι ὁ αὐτὸς Ἀπίων
Ἀμμωνίου λαύρας Ἱππέων Κάμπου· διὸ ἀξιῶ ἀναγράψασθαι τὸν Ἀμοιτᾶν ἐν τοῖς τοῦ αὐτοῦ ἔτους μαθηταῖς ὡς καθήκει. εὐτυχεῖτε. Ἰσχυριον σεσημείωμαι. ἔτους ε Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος μηνὸς
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
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
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-ASN — Personal pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
P-ASN Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Neuter
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 ἐκβάλλω, transliterated as ekballō, is composed of the prefix ἐκ (out) and βάλλω (to throw). It means to drive out, cast out, or expel, and is used in various contexts, including banishing individuals or sending forth. In the New Testament, it appears in passages like Matthew 15:17 and Mark 1:12, often relating to the expulsion of demons or sending out workers.
ἐκ-βάλλω
[in LXX chiefly for גָּרַשׁ pi., also for שָׁלַךְ hi., יָצָא hi., יָרַשׁ hi., etc. ;]
to drive, cast or send out, to expel: c. acc rei, mid. (σῖτον), seq. εἰς, Ac 27:38; pass., Mt 15:17; c. acc pers., Mt 21:12, Mk 11:15, al.; δαιμόνια, Mt 7:22, Mk 1:34, al.; id. seq. ἐκ, Mk 7:26; παρά, Mk 16:9; ἐν, Mk 3:22; (ἐν) τ. ὀνόματι, Read the full entry →
ἐκβάλλω. In P Ryl II. 80! (i/a.p.), in view of danger threatening the Nile banks, the village elders are ordered—é«Bdadere εἰς τὰ χώματα [τοῦ Tlareplrov]”Avwr ὑδροφύλακας, “send out irrigation-guards on to the banks of the Upper Patemite district” (Edd.). With its use, no fewer than 11 times in Mk, in connexion with the driving out of demons may be compared the heading of the magical incantation in P Par 5741? (iii/A.D.) (= Selections, p. 113) πρᾶξις γενναία ἐκβάλλουσα δαίμονας, and for the literal usage, as in Mt 2112, cf. the early P Lond 887® (iii/.c.) (= III. Ρ- 1 ἐγβέβληκέ με ἐκ τῶν ἐμῶν μερῶν τῆς αὐλῆς τῆι βίαι χρώμένος, P Magd 12}} (B.C. 217) ἐγβαλεῖν με ἐκ τῶν κλήρων, and P Flor III. 3195 (Α.. 132--7) ὧν (sc. ἀρουρῶν) ἐξέβαλόν με οἱ ἐν γιτνίᾳ μου ὄντες. The sense of banishment from a family or society, as in Gal 450 (from Gen 2119), 3 Jn!°, may be paralleled from BGU IV. 10501…
Read the full entry →ἐκβάλλω (ekballō) — to expel.
ἐκβάλλω,
[Refs 4th c.AD+] ἐσδέλλω [Refs 4th c.BC+]future -βᾰλῶ: aorist -έβαλον: perfect -βέβληκα: passive, future -βεβλήσομαι[Refs 5th c.BC+]:— throw or cast out of, with genitive, Ὀδίον μέγαν ἔκβαλε δίφρου [Refs 8th c.BC+]: absolutely, throw out, ἐκ δ᾽ εὐνὰς ἔβαλον [Refs]; καὶ τὴν μὲν..ἰχθύσι κύρμα γενέσθαι ἔκβαλον threw her overboard, [Refs 8th c.BC+]passive:
1. throw ashore, τὸν δ᾽ ἄρ᾽..νεὸς ἔκβαλε κῦμ᾽ ἐπὶ χέρσου [Refs 8th c.BC+] carry out to sea; ἐξέβαλεν ἄνεμος ἡμᾶς drove us out of our course, [Refs 5th c.BC+]:—middle, put ashore, ἵππους ἐξεβάλλοντο [Refs 5th c.BC+]; jettison, Syngr. cited in [Refs 4th c.BC+]
ἐκβάλλω
ekballo
from 1537 and 906; to eject (literally or figuratively):--bring forth,
cast (forth, out), drive (out), expel, leave, pluck (pull, take,
thrust) out, put forth (out), send away (forth, out).
see GREEK for 1537
see GREEK for 906
ἐκβάλλω
v.
I throw, cast, put out, banish, bring forth, produce
ἐκβάλλω ekballō 81x
pluperfect, ἐκβεβλήκειν, to cast out, eject by force, Mt. 15:17; Acts 27:38; to expel, force away, Lk. 4:29; Acts 7:58; to refuse, Jn. 6:37; to extract, Mt. 7:4; to reject with contempt, despise, contemn, Lk. 6:22; in NT to send forth, send out, Mt. 9:38; Lk. 10:2; to send away, dismiss, Mt. 9:25; Read the full entry →
ἐκβάλλω fut. -βα^λῶ perf. -βέβληκα aor2 ἐξέβα^λον to throw or cast out of a place, c. gen., Il., etc.; or absol. to throw out, throw overboard, Od.: also, like Lat. ejicere, to throw ashore, id. Od., Hdt.; but, ἐκβ. ἐς τὸ πέλαγος carry out to sea, id. Hdt.:—Mid. to put ashore, id. Hdt.
to cast out of a place, banish, id. Hdt., etc.
to expose on a desert island, Soph.; to expose a dead body, id. Soph.
to divorce a wife, Dem.
to cast out of his seat, depose a king, Aesch., etc.
to strike out of, Lat. excutere, χειρῶν ἔκβαλλε κύπελλα Od.;—absol., δοῦρα ἐκβ. to fell trees (properly, to cut them out of the forest), id. Od.
to strike open, break in, πύλας Eur.
to let fall, χειρὸς ἔκβαλεν ἔγχος Il.:—metaph., ἔπος ἐκβ. to let fall a word, Hom., etc.; so, δάκρυα ἔκβ. Od.; ἐκβ. ὀδόντας to cast one's teeth…
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
82 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 81 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 57 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.
Παῖς μὲν ἄνηβος ἐὼν ἔτι νήπιος ἕρκος ὀδόντων φύσας ἐκβάλλει πρῶτον ἐν ἕπτ’ ἔτεσιν·
τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ διʼ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δʼ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης…
βλέπε οὖν σύ: ὡς ἐπὶ ξένης κατοικῶν μηδὲν πλέον ἑτοίμαζε σεαυτῷ εἰ μὴ τὴν αὐτάρκειαν τὴν ἀρκετήν σοι, καὶ ἕτοιμος γίνου, ἵνα, ὅταν θέλῃ ὁ δεσπότης τῆς πόλεως ταύτης ἐκβαλεῖν σε ἀντιταξάμενον τῷ νόμῳ αὐτοῦ, ἐξέλθῃς ἐκ τῆς πόλεως αὐτοῦ καὶ ἀπέλθῃς ἐν…
καὶ ὠλενῶν στεγνώσεων καὶ κ … ν οὐσῶν πρὸς τὴν Νικάριον, ἣν καὶ μὴ ἐκβαλεῖν τὴν Χαρὰν μηδὲ τοὺς παρ’ αὐτῆς ἐντὸς τοῦ χρόνου, τούτου διελθόντος ἀποδώσειν τὰς τοῦ
ἀκολούθως, οὐκ οὔσης ἐξουσίας μοι τῆι ὁμολογούσηι οὔτʼ ἄλλωι οὐδενὶ ἐκβάλλειν τὸν Ἁρμιῦσιν ἐκ τοῦ ἐνοικισμοῦ μέχρι τοῦ τὸν χρόνον πληρωθῆναι, ἐφʼ οἷς καὶ βεβαιῶ
κατὰ τὸ τέταρτον μέρος, οὐκ οὔσης μοι ἐξουσίας προλείπειν τὴν μίσθωσιν, ἀλλʼ οὐδὲ ὑμῖν ἐκβάλλειν με ἐξ αὐτῆς διὰ τὸ ἐκ προτροπῆς ὑμῶν προσελθεῖν τῇ μισθώσει ἐφʼ ᾧ ε
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
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 ἰσχύω (ischuō) is built from the root ἰσχύς and generally means to be strong or powerful. It covers a range of meanings including being strong in body, having power, prevailing, and being serviceable. The New Testament uses it in various contexts, such as in Matthew 9:12 and Acts 19:20. There is a note on its use in the Septuagint for Hebrew words meaning strength.
ἰσχύω
(< ἰσχύς),
[in LXX for חזק, גִּבּוֹר, עצם, etc.;]
to be strong in body: Mt 9:12, Mk 2:17.
to be powerful, have power, prevail: Ac 19:20, Re 12:8; seq. κατά, c. gen. pers., Ac 19:16; c. inf., to be able (MM, Exp., xv): Mt 8:28 26:40, Mk 5:4 9:18 (inf. understood) 14:37, Lk 6:48 8:43 13:24 14:6, 29, 30 16:3 20:26, Jo 21:6, Ac 6:10 15:10 25:7 27:16; c. acc., Phl 4:13, Ja 5:16; of things, to avail, be serviceable (MM, Exp., xv): Mt 5:13…
ἰσχύω ; impf. ἴσχυον; fut. ἰσχύσω; 1 aor. ἴσχυσα; (ἰσχύς) ; Sept. for PIT, PS, OSD, οἴο.; to be strong, i.e. 1. to be strong in body, to be robust, to be in sound health: ot ἰσχύοντες, as subst., Mt. ix. 12; Mk. ii. 17, (Soph. Tr. 234; Xen. Cyr. 6, 1, 24; joined with ὑγιαίνειν, id. mem. PB tl) 2. to have power, [fr. Aeschyl. down], i. e. a. to have a power evinced in extraordinary deeds, i. e. to exert, wield, power: so of the gospel, Acts xix. 20; Hebraistically, to have strength to overcome: οὐκ ἴσχυσαν, [A. V prevailed not i. 6.1 succumbed, were conquered, (so o> x5, Gen. xxxii. 26 (25)), Rev. xii. 8; κατά twos, against one, i.e. to use one’s strength against one, to treat him with violence, Acts xix. 16. b. i. q. to be of force, avail (Germ. gelten) : Heb. ix. 17; ri, Gal. v. 6, and Ree. in vi. 15. c. to be serviceable: εἴς τι [A. V. qood for], Mt. v.13. ἃ. foll. by inf. to be able…
Read the full entry →ἰσχύω. The special sense in Gal 55, Heb 91”, occurs in P Tebt II. 2867 (A.D, 121-138) νομὴ ἄδικος [οὐ]δὲν εἰσχύει, unjust possession is invalid”: cf. the use of the verb with reference to money like the Lat. va/eo, Cagnat IV. 915a'? ἡ ‘Podla δραχμὴ τούτου τοῦ δηναρίου ἰσχύει ἐν Κιβύρᾳ ἀσσάρια δέκα. For the meaning ‘‘ have power” cf. P Petr II. 18(1)} (B.C. 246) διὰ τὸ μ[ὴ]} ἰσχύειν αὐτόν pe κωλύειν, ‘ because I was not strong enough to hinder him,” and P Oxy I. 6γ}" (A.D. 338) πάντα μέν, ws ἔπος ἐστὶν εἰπεῖν, ὅσα εἰσχύειν τι δύν[α]τ[αι] παρὰ τὴν τῶν νόμων [io d]v πρὸς ὀλίγον εἰσχύει, ‘everything, it may be said, that is able to withstand the power of the law withstands but for a short time”’ (Edd.). The ordinary sense ‘‘ to be able,” without the connotation of strength, may be seen early in P Eleph 1733 (B.C. 223) διὰ τὸ μὴ εἰσχύειν αὐτοὺς καταβαλεῖν τὰς λοιπὰς avadopas, ““ because they…
Read the full entry →ἰσχύω (ischuō) — be strong.
ἰσχ-ύω
(ἰσχύς), [Refs]: imperfect ἴσχυον [Refs 5th c.BC+]: future ἰσχύσω [Refs 5th c.BC+]: aorist ἴσχῡσα [Refs 5th c.BC+]: perfect ἴσχῡκα [Refs 4th c.BC+]:—passive, aorist κατ-ισχύθην [Refs 1st c.BC+]: (ἰσχύς):—to be strong in body, [Refs 5th c.BC+]; ἴσχυόν τ᾽ αὐτὸς ἐμαυτοῦ, i.e. I had all my strength, [Refs 5th c.BC+]; ἰ. ἐκ νόσου to be recovering, [Refs 5th c.BC+]
2. to be powerful, prevail, μηδὲν μεῖον ἰ. Διός [Refs 4th c.BC+]; πλέον, μεῖζον ἰ., [Refs 5th c.BC+]; later ἰ. πρός τινα prevail against, [LXX]; ἐπί τινας[LXX]; ἰ. τινί to be strong in a thing, σοφία ἀνὴρ ὑπὲρ ἀνδρὸς ἰσχύει [Refs 5th c.BC+]; ὅθεν ἰσχύομεν, ᾗπερ ἰσχύουσι, [Refs 5th c.BC+]; ἰ. παρά τινι have power or influence with one, [Refs 4th…
ἰσχύω
ischuo
from 2479; to have (or exercise) force (literally or
figuratively):--be able, avail, can do(-not), could, be good, might,
prevail, be of strength, be whole, + much work.
see GREEK for 2479
ἰσχύω
v.
I am strong, able
ἰσχύω from ἰσχύ_ς perh. akin to ἔχω, ἴσχω ἰσχύ_ω, to be strong in body, Soph., Xen., etc.
to be strong, mighty, powerful, prevail, Aesch., etc.; πλέον, μεῖζον ἰσχ. Eur.; ἰσχ. παρά τινι to have power or influence with one, Thuc.
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
28 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 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 52 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.
ὅτε γὰρ ἐξομολογήσασθαι τῷ θεῷ καὶ παραχωρῆσαι πάντα ἴσχυσεν ἡ ψυχή, κτῆμα κρεῖσσον λαβεῖν οὐκέτ’ εἶχε·
αἱ γὰρ κατισχνωμέναι βόες δαπανήσασαι τὰς κρείττονας οὐκ ἴσχυσαν κορεσθῆναι.
τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ.
Μάξιμος Μένν … … τῷ ἀδελφῷ πλεῖστα χαίρειν· εὔχομαί σε ἰσχύειν· ἰσχύω δ’ ἐγὼ καὶ αὐτός. ἔλαβα ἀπὸ Ἰούστου δραχμὰς δ. καλῶς ἐποίησας, ἄδελφε, ὅτι
Θεόδωρος Σαβίνῳ τῷ τιμιωτάτῳ ἀδελφῷ χαίρειν· πρὸ παντὸς εὔχομαί σε ἰσχύειν καὶ ὑγιαίνειν. ὡς ἄρτι οὐκ ᾔδειν ὅτι εἰς Διδύμους εἶ· εἰ δὲ μὴ καθ'
ο ὡς μὴ ἐξῆν σοι εἰσέρχεσθαι εἰς … … … … … … μου ἴσχυσάν με κατάκλειστον ποιῆσαι … … μαι … ἀρχεφόδῳ ἐφʼ ἡμέρας ἓξ ἄχρι ἂν ἐμαυτὸν