Philippians 2:24 — Word Study
N1904πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
BSAI have been persuadedpeithō■ [have faith, am confident] howeverde inen [the] Lordkurios [God, the supreme authority] thathoti alsokai I myselfautos [personally, as an individual] soontacheōs [shortly, quickly, without delay] I will come.erchomai▸ [go, travel]
| Greek | English | Parsing |
|---|---|---|
| πέποιθα | I have been persuaded | Verb, perfect, active |
| δὲ | however | Conjunction |
| ἐν | in | Preposition |
| κυρίῳ | [the] Lord | Noun, dative, singular |
| ὅτι | that | Conjunction |
| καὶ | also | Conjunction |
| αὐτὸς | I myself | Personal pronoun, nominative, singular |
| ταχέως | soon | Adverb |
| ἐλεύσομαι.¶ | I will come. | Verb, future, middle deponent |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I trust in the Lord that I myself will come soon. |
| KJV | But I trust in the Lord that I also myself shall come shortly. |
| ASV | but I trust in the Lord that I myself also shall come shortly. |
| YLT | and I trust in the Lord that I myself also shall quickly come. |
| WEB | But I trust in the Lord that I myself also will come shortly. |
| BBE | But I have faith in the Lord that I myself will come before long. |
The translations differ primarily in their rendering of πέποιθα and ταχέως — see How Translations Differ.
The sentence is structured with a main clause and a subordinate clause, clearly linking Paul's trust to his anticipated visit.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectαὐτός
verbπείθω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Philippians 2:24
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 — Paul's Assurance to the Philippiansgenerated
Philippians 2:24 shows Paul's confidence in the Lord regarding his future visit to the Philippians. He expresses hope that he will be able to come to them soon, following his plans to send Epaphroditus back to them. This assurance reflects Paul's deep connection and concern for the church, emphasizing the importance of fellowship and support among believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Philippians 2:19 | Now I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered when I learn how you are doing. |
| 2 | Philippians 1:25–26 | Convinced of this, I know that I will remain and will continue with all of you for your progress and joy in the faith, |
| 3 | Romans 15:28–29 | So after I have completed this service and have safely delivered this bounty to them, I will set off to Spain by way of you. |
| 4 | Philemon 1:22 | In the meantime, prepare a guest room for me, because I hope that through your prayers I will be restored to you. |
| 5 | 2 John 1:12 | I have many things to write to you, but I would prefer not to do so with paper and ink. Instead, I hope to come and speak with you face to face, so that our joy may be complete. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — πέποιθα, peithōgenerated
The word πέποιθα (peithō) is a perfect active indicative verb meaning 'I have been persuaded' or 'I trust.' It indicates a state of confidence that has been established through persuasion or conviction.
In this context, Paul uses it to express his trust in the Lord, highlighting his reliance on God's guidance and provision. The perfect tense suggests that this confidence is not just a momentary feeling but a settled assurance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'And I trust in the Lord that I myself will come soon.' This is echoed in the KJV and ASV, which use 'I trust in the Lord that I also myself shall come shortly.'
Where translations differ, the primary variance lies in the rendering of πέποιθα. The NET Bible and ULB use 'am confident,' while the BBE opts for 'have faith.' Additionally, the term ταχέως is translated as 'soon' in the BSB and 'shortly' in the KJV.
Sentence Structuregenerated
The verse contains a main clause led by the verb πέποιθα (trust), with a subordinate clause explaining the basis of that trust: 'that I myself will come soon.' The structure emphasizes Paul's confidence in the Lord as the foundation for his anticipated visit.
The construction of the sentence connects Paul's assurance directly to his faith in the Lord, showcasing a clear relationship between his beliefs and his intentions.
Septuagint Backgroundgenerated
In Philippians 2:24, the Greek word πέποιθα (peithō), meaning "I have been persuaded," is used. This word corresponds to the Hebrew בָּטַח (batach), which conveys the sense of trust. The choice of πείθω reflects a deep assurance and confidence in the Lord, aligning with the theme of trust found in the Hebrew.
The second Greek word, ἐλεύσομαι (erchomai), translates to "I will come" and corresponds to the Hebrew בּוֹא (bo), which means to come or go in. This connection emphasizes the expectation of presence and action, underscoring the certainty of the speaker's intent to visit soon.
In plain words — the whole versegenerated
Philippians 2:24 shows Paul expressing his confidence that he will be able to visit the Philippians soon. He emphasizes his trust in the Lord, indicating that his plans are ultimately guided by his faith in God.
Frequently Asked Questionsgenerated
Paul is expressing his confidence that God is in control of his circumstances and that he will be able to visit the Philippians soon.
The phrase 'I myself' emphasizes Paul's personal commitment to visiting the Philippians, distinguishing his plans from others who might be sent.
The term 'soon' suggests that Paul hopes for a quick visit, reflecting his eagerness to reconnect with the Philippians.
This verse illustrates Paul's deep care and connection with the Philippians, showing his desire to be with them and support them personally.
Reflection Questionsgenerated
- In what areas of my life do I need to trust the Lord more, like Paul did?
- How can I express my confidence in God to others in my community?
- What steps can I take to foster deeper connections with fellow believers?
- How does understanding Paul's assurance in this verse encourage my own faith journey?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, emphasizing Paul's intention to encourage the Philippians by expressing his trust in the Lord regarding his visit.
"But I trust in the Lord that I also myself shall come to you shortly." I am not therefore sending him, as though I myself would not come, but that I may be of good courage when I know your state,Early Church Fathers on Philippians 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philippians 2:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I trust in the Lord,.... The Syriac version reads, "in my Lord": that I also myself shall come shortly: this he adds, partly to let them see, that he still retained a secret hope and persuasion
Read John Gill on Philippians 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I trust in the Lord that I also myself shall come shortly. Also myself - as well as Timothy.
Read Robert Jamieson on Philippians 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut I trust in the Lord; so he expresseth his strong persuasion, as the word we translate trust, being seldom used, but when the thing trusted imports the object. In the Lord; i.e. Jesus, whom he doth absolutely and eminently call Lord, being so highly exalted above all others, , not only here, but elsewhere, 3:1 4:1,4,10; on whom he doth wholly depend, aud to whom he doth submit for the issue. That I also myself shall come shortly: before he had suggested his persuasion of abiding with them, , and here, that he might satisfy them he had not changed his mind, he adds for their comfort, that they might not be discouraged in their sufferings, what apprehensions he had, after a while, of being…
Read Matthew Poole on Philippians 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments24 But I trust in the Lord that I also myself shall come shortly. Ver. 24. Shall come shortly] Whether ever he did come or no we know not. Fallitur augurio spes bona saepe suo. Good hopes are often frustrated. Howbeit the word here signifieth an "assured confidence;" and is seldom or never used but when the thing followeth, which thus is trusted.
Read John Trapp on Philippians 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) But I trust . . .—Compare Philemon 1:22, “Prepare me a lodging, for I trust that through your prayers I shall be given to you,” where the expectation seems even more immediate. The interval between the Letters is unknown. The received belief of St. Paul’s release, and subsequent re-imprisonment (resting on unvarying tradition, and on the evidence of the Pastoral Epistles), supposes this expectation to have been fulfilled in due time. In the Lord.—So above, Philippians 2:19. The expression, connected in both cases with matters of practical life and even of detail, is one which (like “the bowels of Jesus Christ” in Philippians 1:8) belongs to the consciousness of a life so absorbed in…
Read Charles John Ellicott on Philippians 2 →CambridgeThe Cambridge Bible for Schools and Colleges24. I trust] For the Greek and its force see on Philippians 1:25, with the reference there to Philippians 1:6.in the Lord] See last note on Philippians 1:8.shortly] The word is of course elastic; it may mean a few weeks, or many months, as relations of comparison vary. What he is confident of is that Timothy’s arrival would be followed at no great interval by his own.—Bp Lightfoot compares 1 Corinthians 4:17; 1 Corinthians 4:19, for a curiously close parallel to the language of this passage, without any connexion of events.
Read Cambridge on Philippians 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I trust in the Lord ... - note, Phi 1:25.
Read Albert Barnes on Philippians 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. Shortly—If the decision should be favourable, he would send Timothy at once, and soon afterward come personally. But his confidence as to the matter is in the Lord, and not in Nero.
Read Daniel Denison Whedon on Philippians 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And I trust in the Lord that I myself will come soon.
But I trust in the Lord that I myself also will come shortly.
And I trust in the Lord that I myself will come soon.
though I am confident in the Lord that I too will be coming to see you soon.
Tyndale line
But I trust in the Lord that I also myself shall come shortly.
but I trust in the Lord that I myself also shall come shortly.
but I trust in the Lord that I myself also shall come shortly.
But I trust in the Lord that I also myself shall come shortly.
And trust in the Lord, that I also my selfe shall come shortly.
Strictly literal
but I trust in [the] Lord that I myself also shall soon come;
and I trust in the Lord that I myself also shall quickly come.
and I trust in the LORD that I will also come quickly myself.
But I am confident in the Lord that I myself will also come soon.
From the Latin
And I trust in the Lord, that I myself also shall come to you shortly.
Simplified
and I trust in the Lord that shortly I'll be able to come too.
But I have faith in the Lord that I myself will come before long.
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.
Confido autem in Domino quoniam et ipse veniam ad vos cito.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܬܟܝܠ ܐܢܐ ܥܠ ܡܪܝ ܕܐܦ ܐܢܐ ܒܥܓܠ ܐܬܐ ܐܢܐ ܠܘܬܟܘܢ
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.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
The standard critical text of the New Testament.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
The previous edition, still widely cited.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
The Society of Biblical Literature edition, freely licensed.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
The edition that turned scholarship toward the earliest manuscripts.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
An independent critical text built from the oldest witnesses then known.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
A recent critical edition following documentary evidence closely.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
The reading of the majority of surviving manuscripts.
πέποιθα δὲ ἐν κυρίῳ ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι.¶
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
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
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 Philippians 2:24
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.
πείθω (peithō) is a verb meaning to persuade or convince, often by fair means. It can also imply trust or confidence, as seen in its passive forms where it means to be persuaded or to believe. The New Testament uses it in various contexts, such as persuading others (Acts 18:4) and being confident (Romans 8:38). The lexicons do not show significant disagreement.
πείθω,
[in LXX chiefly for בּטח, its parts and derivatives;]
Active;
trans., to apply persuasion ("conative" in pres.; v. M, Pr., 147), to prevail upon or win over, persuade: absol., Mt 28:14, Ac 19:26; seq. περί, c. gen. rei, Ac 19:8; c. acc. pers., Ac 12:20 14:19 18:4, II Co 5:11, Ga 1:10; τ. καρδίας ἡμῶν, I Jo 3:19; c. acc. seq. περί, Ac 28:23; c. acc. et inf., Ac 13:43 26:28 (v. Field, Notes, 141 ff.); c. acc. seq. ἵνα (Plut.),
πείθω [ (fr. r. meaning ‘to bind’; allied w. πίστις, fides, foedus, ete.; Curtius § 327; Vanitek p. 592)]; impf. ἔπειGov; fut. πείσω; 1 aor. ἔπεισα ; 2 pf. πέποιθα; plupf. ἐπεmoibew (Lk. xi. 22); Pass. [or Mid., pres. πείθομαι; impf. ἐπειθόμην]; pf. πέπεισμαι; 1 aor. ἐπείσθην ; 1 fut. πεισθήcopa (Lk. xvi. 31); fr. Hom. down; 1. Active; 8. to persuade, i. e. to induce one by words to believe: absol. πείσας μετέστησεν ἱκανὸν ὄχλον, Acts xix. 26; τί, to cause belief in a thing (which one sets forth), Acts xix. 8 RGT [ef. B. 150 (131) n.] (Soph. O. C. 1442); περί w. gen. of the thing, ibid. L Tr WH; τινά, one, Acts xviii. 4; τινά τι, one of a thing, Acts xxviii. 23 Ree. (Hadt. 1, 163; Plat. apol. p. 37a., and elsewhere; [cf. B. u.s.]); τινὰ περί twos, concerning a thing, ibid. GLT Tr WH. b. as in class. Grk. fr. Hom. down, w. an ace. of a pers., to make friends of, win one’s favor, gain…
Read the full entry →πείθω. For the conative present ‘‘ apply persuasion,” ‘‘seek to persuade,”’ as in Ac 2678, see Proleg. p. 147. The corresponding aor. ἔπεισα is seen in P Tor I. rit 86 (ΒΟ, 116) εἴπερ ye δὴ ἐνόμιζεν ἔχειν τι δίκαιον, δι’ od δύναται τὸν κριτὴν πεῖσαι, and BGU I. 164° (ii/iii A.D.) παρακαλῶ οὖν
πείθω (peithō) — to persuade.
πείθω,
persuade, imperfect ἔπειθον [Refs 8th c.BC+]; Epic dialect and Lyric poetry πεῖθον [Refs 5th c.BC+]: future πείσω [Refs 8th c.BC+]; Epic dialect infinitive πεισέμεν [Refs]: aorist 1 ἔπεισα [Refs 8th c.BC+] has only optative πείσειε [Refs 8th c.BC+]; Aeolic dialect participle πείσαις [Refs 5th c.BC+]: aorist 2 ἔπῐθον [Refs 8th c.BC+] only in Epic dialect reduplicate forms πεπίθωμεν [Refs 8th c.BC+]: perfect πέπεικα [Refs 5th c.BC+]:—middle and passive πείθομαι, obey, [Refs 8th c.BC+], etc.: future πείσομαι[Refs], etc.: aorist 2 ἐπῐθόμην, Epic dialect πιθόμην [Refs 8th c.BC+]; subjunctive πίθωμαι [Refs 8th c.BC+]; infinitive πιθέσθαι [Refs]; participle πιθόμενος [Refs 5th c.BC+]: aorist 1 middle ἐπεισάμην [Refs 4th c.BC+] W.: future passive πεισθήσομαι [Refs 5th c.BC+]: aorist 1 ἐπείσθην [Refs 5th c.BC+]: perfect πέπεισμαι [Refs 5th…
Read the full entry →πείθω
peitho
a primary verb; to convince (by argument, true or false); by analogy,
to pacify or conciliate (by other fair means); reflexively or
passively, to assent (to evidence or authority), to rely (by inward
certainty):--agree, assure, believe, have confidence, be (wax)
conflent, make friend, obey, persuade, trust, yield.
πείθω
v.
I persuade, urge
πείθω peithō 52x
pluperfect, ἐπεποίθειν, to persuade, seek to persuade, endeavor to convince, Acts 18:4; 19:8, 26; 28:23; to persuade, influence by persuasion, Mt. 27:20; Acts 13:43; 26:28; to incite, instigate, Acts 14:19; to appease, render tranquil, to quiet, 1 Jn. 3:19; to strive to conciliate, aspire to the favor of, Gal. 1:10; to pacify, conciliate, win over, Mt. 28:14; Acts 12:20; pass. and mid. to be persuaded of, be confident of,
πείθω Act. to prevail upon, win over, persuade, τινά Hom., etc.:—c. acc. pers. et inf. to persuade one to do, Il., etc.; also, π. τινὰ ὥστε δοῦναι, etc., Hdt.; π. τινα ὡς χρή Plat.; π. τινὰ εἴς τι Thuc.; in part., πείσας by persuasion, by fair means, Soph.
Special usages:
to talk over, mislead, ἔληθε δόλωι καὶ ἔπεισεν Ἀχαιούς Od.
to prevail on by entreaty, Hom.
π. τινὰ χρήμασι to bribe, Hdt.; so, π. ἐπὶ μισθῶι or μισθῶι id. Hdt., Thuc.: so, πείθειν τινά alone, Xen., NTest.
c. dupl. acc., πείθειν τινά τι to persuade one of a thing, Hdt., Aesch., etc.
Pass. and Mid. to be prevailed on, won over, persuaded, absol., Hom., attic; the imperat. πείθου or πιθοῦ listen, comply, Trag.; c. inf. to be persuaded to do, Soph.; also, πείθεσθαι ὥστε . .…
Verb-2RAI-1S — Verb · perfect · active · indicative · first person · singularperfect active indicative — a past action whose result still stands.
V-2RAI-1S Part of Speech: Verb Tense: second peRfect Voice: Active Mood: Indicative Person: first Number: Singular
54 occurrences in the New Testament, rendered 31 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 52 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 91 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.
ἐπειδὰν γὰρ ἑκάστη τῶν αἰσθήσεων τοῖς φίλτροις αὐτῆς ὑπαχθῇ, χαίρουσαι τοῖς προτεινομένοις, ἐπὶ χρωμάτων μὲν καὶ σχημάτων ποικιλίαις ὄψις, ἐπὶ δὲ φωνῶν ἐμμελείαις ἀκοή, ἐν δὲ χυλῶν ἡδύτησι γεῦσις, κἀν ταῖς τῶν ἀναθυμιωμένων ἀτμῶν εὐωδίαις ὄσφρησις,…
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
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’…
Ταμεσθασύτμιος, ἡ τούτου γυνή, λέγουσα γράφειν καὶ ποιεῖν κατὰ πάντα τὰ προγεγραμμένα οἷς, καὶ πέπεισμαι. ἀντίγραφον χαραγμοῦ καὶ ὑπογραφῆς Ἑλληνικοῖς γράμμασι, ὡς ὑπόκειται. ἔτους δα γεγρα … Ἁθὺρ κδ.
Ταμεσθασύτμιος, ἡ τούτου γυνή, λέγουσα γράφειν καὶ ποιεῖν κατὰ πάντα τὰ προγεγραμμένα οἷς, καὶ πέπεισμαι. ἀντίγραφον ἀπʼ ἀντιγράφου χαραγμοῦ καὶ ὑπογραφῆς Ἑλληνικοῖς γράμμασι, ὡς ὑπόκειται. ἔτους μα Καίσαρος, Ἁθὺρ
ἐξαλλοτριοῦν μηδὲ ἑτέροις ἀπομερίζειν εἰ μὴ τοῖς προγεγραμμένοις καθὼς πρόκιται, οἷς καὶ ἐξ ἀναγνώσεως πέπεισμαι Τετουσῖρις ἡ καὶ Διονυσία Μάρωνος τοῦ καὶ Μαρεψήμιος μετὰ κυρίου ἐμοῦ τοῦ τῆς ἀδελφῆς
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 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 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
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-NSM — Personal pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
P-NSM Part of Speech: Personal pronoun Case: Nominative 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
ταχέως is an adverb derived from ταχύς, meaning quickly or hastily. It suggests a sense of speed or urgency, often with a connotation of rashness in contexts like Galatians 1:6 and 2 Thessalonians 2:2. The word appears in several New Testament verses, including Luke 14:21 and 1 Corinthians 4:19. Moulton & Milligan note its use in various papyri, indicating its practical application in everyday communication.
ταχέως, (ταχύς), adv., [fr. Hom. down], quickly, shortly: Lk. xiv. 21; xvi.6; Jn. xi.381; 1Co.iv.19; Gal.i.6; Phil. ii. 19, 24; 2 Tim. iv. 9; with the added suggestion of inconsiderateness [hastily]: 2 Th. ii. 2; 1 Tim. v. 22.
ταχέως, ““quickly’?: P Oxy I. τι69 (ii/A.b.) ταχέως αὐτὸν ἀπολύσατε, “send him off quickly’? (Edd.), P Fay 1267 come back quickly, for it is pressing,’’ and P Tebt II. 42377 (early ii/A.p.) 84[Aw]ody μοι ταχ[έως, “tell me at once’’ {Edd.). The compY® τάχᾳ(ε)ιον is always used with an elative force in the NT, except in Jn 204: cf. P Lond Inv. No. 1561° (end i/A.D.) (= Olsson Papyrusbriefe, p. 210) πρὸ μὲν παντὸς εὔχομαί σε ὑγιαίνειν καὶ τάχειον ἀπολαβεῖν, “above all I pray that you may be in health and that I should receive you as soon as possible’”’ (cf. Lk 1557), P Oxy IIT. 5318 (ii/a.p.) ἐὰν yap θεοὶ θέλωσι, τάχιον πρὸς παραγένου ἐπὶ τὸ τῶν Ταυρικῶν. See further Blass Gr Pp- 33, 1411: The compY® ταχύτερον occurs in P Tebt II. 4101} (A.D. 16) ἐρωτῶ σε ταχύτερον συσχεῖν τί] πρᾶγμα, “1 beg you to close the matter with all speed’’ (Edd.), BGU II. 61578 (1/A.D.) δήλωσόν μ[ο]ι ταχύτερον…
Read the full entry →ταχέως (tacheōs) — soon.
Included with: τᾰχύς [ῠ], εῖα, ύ:
I. of motion, swift, fleet, opposed to βραδύς,
I.1. of persons and animals, either absolutely, [Refs 8th c.BC+]; or more fully, πόδας ταχύς [Refs]; ταχὺς ἔσκε θέειν [Refs 8th c.BC+]; θείειν τ. [Refs 8th c.BC+]; κύνες, ἔλαφος, πτώξ, ἵππος, [Refs 8th c.BC+]; τ. βαδιστής a quick walker, [Refs 5th c.BC+]; σφοδροὶ καὶ τ. [Refs 5th c.BC+]
I.2. of things, τ. πόδες [Refs 8th c.BC+]; τ. ἰός, ὀϊστοί, [Refs 8th c.BC+]; νῆες, τριήρεις, [Refs 5th c.BC+]
II. of thought and purpose, quick, hasty, φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς [Refs 5th c.BC+]infinitive, βλάπτειν τ. [Refs 5th c.BC+]; τὸ ταχύ speed, haste, [Refs 5th c.BC+]
ταχέως
tacheos
adverb from 5036; briefly, i.e. (in time) speedily, or (in manner)
rapidly:--hastily, quickly, shortly, soon, suddenly.
see GREEK for 5036
ταχέως
Adv
soon, quickly, hastily
ταχέως tacheōs 15x
adverb of ταχύς, quickly, speedily; soon, shortly, 1 Cor. 4:19; Gal. 1:6; hastily, Lk. 14:21; 16:6; with inconsiderate haste, 1 Tim. 5:22
ταχέως adverb of ταχύς.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
10 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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
ταχέως οὖν αὐτὸ ἀναζήτησον, ὦ ψυχή, καθάπερ ὁ ἀσκητὴς Ἰακώβ, ὃς πυνθανομένου τοῦ πατρὸς „τί τοῦτο ὃ ταχὺ εὗρες, ὦ τέκνον;“ δογματικῶς ἀποκρίνεται „ὃ παρέδωκε κύριος ὁ θεὸς ἐναντίον ἐμοῦ“ (Gen.
ἀφίκοιτο δὲ τοῦτο ταχέως τὴν σὴν ἐμφανίσον ἡμῖν δύναμιν καὶ τὸν λαὸν ὑπὸ ἀνελπιστίας καταπεπτωκότα πρὸς τὸ χεῖρον ἀναστῆσον εἰς εὐθυμίαν καὶ τὸ περὶ τῆς σωτηρίας θάρσος.
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
δραχμαὶ δ … δραχμαὶ κ τοῦ ἄλλου γερδίου χάριν τοῦ … καὶ ὑπόδειξον ὅτι ταχέως ἔρχομαι. … … ς Σεβαστοῦ, Χοιὰχ ιγ
καλαμάριον διὰ τοῦ ἐρχομένου. εἴρηκέ σοι καὶ Κρίσπος καὶ οὐκ ἔδωκες αὐτῷ. λοιπόν, ἄδελφε, ταχέως μοι πέμψον ἐπειδὴ κολάζομαι τοῦ καλαμαρίου καὶ σὺ ἐπίτασσε ἄν τινος χρῄσῃς. εἰς Διδύμους
τηι δε … δεια … … ι τοῦ ἀναπλεῦσαι· καὶ ἐὰν ἀρέσηι ἀναπλεῦσαί σε, ταχέως σοι διὰ Καλλίστου πέμψω· ἤδη μὴ δίδου … … Σαραπίωνος· ἐὰν ἐπινοεῖς ὅτι Ἀγαθήμερος
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-FDI-1S — Verb · future · middle deponent · indicative · first person · singularfuture middle deponent indicative — an action still to come.
V-FDI-1S Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: first Number: Singular
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
642 occurrences in the New Testament, rendered 91 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 635 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 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις