Revelation 12:2 — Word Study
N1904καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
BSAandkai inen wombgastēr having,echō▸ [with child, expecting a baby] And she cries outkrazō▸ [groaning, screaming] being in travailōdinō▸ [labor pains, agony] andkai being in painbasanizō▸ [suffering, torment] to bring forth.tiktō▸ [to bring forth, to deliver]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| ἐν | in | Preposition |
| γαστρὶ | womb | Noun, dative, singular |
| ἔχουσα, | having, | Verb, present, active |
| καὶ | And | |
| κράζει | she cries out | Verb, imperfect, active |
| ὠδίνουσα | being in travail | Verb, present, active |
| καὶ | and | Conjunction |
| βασανιζομένη | being in pain | Verb, present, passive |
| τεκεῖν.¶ | to bring forth. | Verb, second aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She was pregnant and crying out in the pain and agony of giving birth. |
| KJV | And she being with child cried, travailing in birth, and pained to be delivered. |
| ASV | and she was with child; and she crieth out, travailing in birth, and in pain to be delivered. |
| YLT | and being with child she doth cry out, travailing and pained to bring forth. |
| WEB | She was with child. She cried out in pain, laboring to give birth. |
| BBE | And she was with child; and she gave a cry, in the pains of childbirth. |
Where translations differ is in the rendering of key phrases, particularly regarding the woman's condition and her cries during labor.
The main clause is supported by participial and prepositional phrases that elaborate on the woman's condition and the nature of her cries.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἔχω
verbἔχω
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 — Revelation 12:2
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 Woman and the Dragongenerated
Revelation 12:2 portrays a woman in a state of pregnancy, crying out in the throes of childbirth. This imagery symbolizes the struggles and suffering experienced by the church as it seeks to bring forth new believers. The surrounding verses describe a great sign in heaven, setting the stage for the conflict between good and evil represented by the woman and the dragon. This passage connects to Old Testament themes of deliverance and new beginnings, as seen in passages like Isaiah 66:7-8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 12:4 | His tail swept a third of the stars from the sky, tossing them to the earth. And the dragon stood before the woman who was about to give birth, ready to devour her child as soon as she gave birth. |
| 2 | Isaiah 53:11 | After the anguish of His soul, He will see the light of life and be satisfied. By His knowledge My righteous Servant will justify many, and He will bear their iniquities. |
| 3 | Isaiah 54:1 | “Shout for joy, O barren woman, who bears no children; break forth in song and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband,” says the LORD. |
| 4 | Isaiah 66:7–8 | “Before she was in labor, she gave birth; before she was in pain, she delivered a boy. |
| 5 | Micah 5:3 | Therefore Israel will be abandoned until she who is in labor has given birth; then the rest of His brothers will return to the children of Israel. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ὠδίνουσα, ōdinōgenerated
The word ὠδίνω (ōdinō) means to experience the pains of childbirth. It conveys the intense struggle and effort involved in bringing new life into the world, which can be both a literal and metaphorical experience.
In this context, it emphasizes the church's anguish as it seeks to give birth to new believers, reflecting the trials faced during spiritual growth. This word appears in other New Testament contexts, such as Galatians 4:27, where it similarly conveys the idea of labor and struggle.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'She was pregnant and crying out in the pain and agony of giving birth.' Other translations, like the KJV and ASV, use 'with child' and 'cried out,' emphasizing the woman's condition and her cries during labor.
Where translations differ is in the rendering of specific phrases. For example, ἔχουσα is translated as 'with child' in several versions, while κράζει varies between 'crying out' and 'cried out.' The term ὠδίνουσα is expressed as 'travailing' in some translations, while others use 'agony.'
Sentence Structuregenerated
The structure of the verse revolves around the subject, which is the woman, and her actions described by several verbs: κράζει (she cries out) and ὠδίνουσα (being in travail). The main verb captures her distress as she prepares to give birth.
The sentence is built with participial phrases that provide additional details about her condition, linking her physical state to the emotional and spiritual implications of the imagery.
Septuagint Backgroundgenerated
γαστήρ — womb — is the Greek term used in the Septuagint to translate Hebrew words for belly or womb, such as בֶּ֫טֶן (belly) in Genesis 30:1. This connection highlights the continuity of the theme of childbirth in biblical texts.
ὠδίνω also appears in the Septuagint, reflecting the pains of childbirth, linking the New Testament imagery back to the Old Testament's portrayal of labor and deliverance.
In plain words — the whole versegenerated
Revelation 12:2 describes a woman who is pregnant and in great distress as she prepares to give birth. This imagery symbolizes the struggles of the church in bringing forth new believers, emphasizing both the pain of the process and the hope of new life.
Frequently Asked Questionsgenerated
Being in travail signifies the intense pain and effort associated with childbirth, symbolizing the struggles of the church as it seeks to bring forth new believers.
This verse reflects the ongoing conflict between good and evil, with the woman representing the church and the dragon representing opposition, highlighting the trials faced by believers.
Childbirth imagery conveys both suffering and the hope of new life, illustrating the church's mission to nurture and bring forth new believers amid struggles.
Yes, childbirth is a recurring theme in the Bible, often used to symbolize spiritual rebirth and the struggles associated with faith, as seen in passages like Galatians 4:27.
Reflection Questionsgenerated
- In what ways have I experienced spiritual labor in my own life?
- How can I support others who are in the 'birth pangs' of faith?
- What does this passage teach me about the struggles of the church today?
- How can I find hope in the midst of my own struggles, knowing that new life often comes through pain?
The early church on this verse — how the Fathers read it
Early church commentators like Ticonius and Andreas of Caesarea interpret this verse to illustrate the church's mission and struggles in bringing forth new believers.
“She was with child and cried out in pangs of birth.” This means that by her preaching [the church] desires to gather together the nations of the Gentiles.Early Church Fathers on Revelation 12 →
“She was with child,” not in her womb but in her mind, “and she cried out, groaning (in the valley of tears) and was in anguish that she might deliver.” The church spiritually gives birth to those with whom she is in the pangs of…Early Church Fathers on Revelation 12 →
We say that the church is in birth pangs for each one of those who are being born anew through water and the Spirit, “until Christ is formed in them,” as the apostle says.Early Church Fathers on Revelation 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 12:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she being big with child,.... Which may be expressive of the fruitfulness of the church in bearing and bringing forth many souls to Christ, and which were very numerous in this period of time,
Read John Gill on Revelation 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she being with child cried, travailing in birth, and pained to be delivered. Pained - `tormented' [ basanizomenee (G928)].
Read Robert Jamieson on Revelation 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBeing with child; not with Christ considered personally, who was long before brought forth by the virgin Mary, but with the truth, and gospel of Christ, or with Christ mystical. Cried; desiring to bring many children to the kingdom of Christ; or to bring forth Christ in the souls of others: of this burden and labour she desired to be delivered. The phrase is judged to signify both the primitive church’ s desire to propagate the gospel, and also her many sufferings for that endeavour.
Read Matthew Poole on Revelation 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 And she being with child cried, travailing in birth, and pained to be delivered. Ver. 2. And she being with child] And so soon smelt out by the bears of the world. Ursa praegnantem mulierem non solum uteri gravitate notam, sed eam etiam quae pridie conceperit, solam ex omni turba consectatur. (Bodin. Theatr. Nat.) Cried travailing] Being hard beset with cruel persecutors, she longs to be delivered of a Christian emperor, that might put her out of her pain and misery. She cried] viz. In her prayers to God and apologies to men.
Read John Trapp on Revelation 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And she . . .—Better, And being with child, she crieth, travailing, and tormented to bring forth. All life dawns in anguish, according to the ancient fiat (Genesis 3:16); but this is not all. There is an anguish of the Church which Christ laid upon her; it is the law of her life that she must bring forth Christ to the world; it is not simply that she must encounter pain, but that she cannot work deliverance without knowing suffering. Thus the Apostles felt: the love of Christ constrained them; woe it would be to them if they did not preach the Gospel; necessity was laid upon them; they spoke of themselves as travailing in birth over their children till Christ was formed in them. This…
Read Charles John Ellicott on Revelation 12 →AdamClarkeAdam Clarke's Commentary on the BibleNOTES ON CHAP. XII., BY J. E. C. Verse 2. And she being with child cried, travailing in birth, &c.] This, when taken in connection with the following verses, is a striking figure of the great persecution which the Church of Christ should suffer under the heathen Roman emperors, but more especially of that long and most dreadful one under Diocletian. The woman is represented as BEING with child, to show that the time would speedily arrive when God's patient forbearance with the heathen would be terminated, and that a deliverer should arise in the Christian world who would execute the Divine vengeance upon paganism.
Read AdamClarke on Revelation 12 →CambridgeThe Cambridge Bible for Schools and Colleges2. and she … pained to be delivered] There is probably a reminiscence of Gen 3:16, and perhaps of St John 16:21, as well as of Mic 4:10, to which the main reference is. Cf. also St Matthew 24:8, St Mark 13:1.
Read Cambridge on Revelation 12 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd she being with child cried, travailing in birth ... - That is, there would be something which would be properly represented by a woman in such circumstances. The question now is, what is referred to by this woman?
Read Albert Barnes on Revelation 12 →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
She was pregnant and crying out in the pain and agony of giving birth.
She was with child. She cried out in pain, laboring to give birth.
She was pregnant and crying out in the pain and agony of giving birth.
She was pregnant and was screaming in labor pains, struggling to give birth.
Tyndale line
And she being with child cried, travailing in birth, and pained to be delivered.
and she was with child; and she crieth out, travailing in birth, and in pain to be delivered.
and she was with child: and she crieth out, travailing in birth, and in pain to be delivered.
And she being with child, cried, travailing in birth, and pained to be delivered.
And she was with childe, and cried traueiling in birth, and was pained readie to be deliuered.
Strictly literal
and being with child she cried, [being] in travail, and in pain to bring forth.
and being with child she doth cry out, travailing and pained to bring forth.
and having [a child] in [her] womb she cries out, travailing and being in pain to bring forth.
She was pregnant, and she was crying out in birth pains, in the anguish of childbirth.
From the Latin
And being with child, she cried travailing in birth, and was in pain to be delivered.
Simplified
She was pregnant, and she cried out because of her labor pains, groaning as she was giving birth.
And she was with child; and she gave a cry, in the pains of childbirth.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
et in utero habens, clamabat parturiens, et cruciabatur ut pariat.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܒܛܢܐ ܘܩܥܝܐ ܘܡܚܒܠܢ ܐܦ ܡܫܬܢܩܐ ܕܬܐܠܕ
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 ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
The standard critical text of the New Testament.
καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
The previous edition, still widely cited.
καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
The Society of Biblical Literature edition, freely licensed.
καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἐν γαστρὶ ἔχουσα, — κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
An independent critical text built from the oldest witnesses then known.
καὶ ἐν γαστρὶ ἔχουσα, καὶ κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
A recent critical edition following documentary evidence closely.
καὶ ἐν γαστρὶ ἔχουσα, — — ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
The reading of the majority of surviving manuscripts.
καὶ ἐν γαστρὶ ἔχουσα, — κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν.¶
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 |
|---|---|---|
| καὶ And | NA28, NA27, Tyn, SBL, WH | Treg, TR, Byz |
| κράζει she cries out | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
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 Revelation 12:2
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 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 →
The Greek word γαστήρ (lemma: gaster) means 'belly' or 'womb.' It can refer to the physical stomach or metaphorically to gluttony. In the New Testament, it appears in contexts related to pregnancy (e.g., to be with child) and is used to describe greed (e.g., in Titus). The lexicons do not present significant disagreement on its meanings.
γαστήρ, -pds (poet. -épos), 7, in Grk. auth. fr. Hom. down ; in Sept. for 103; 1. the belly; by meton. of the whole for a part, 2. Lat. uterus, the womb: ἐν yaστρὶ ἔχειν to be with child [see ἔχω, I. 1 b.]: Mt. i. 18, 23; xxiv. 19; Mk. xiii. 17; Lk. xxi. 23; 1 Th.v. 3; Rev. xii. 2; (in Sept. for 777, Gen. xvi. 4 sq.; xxxviii. 25; Is. vii. 14, οἷο. ; Hdt. 3, 32 and vit. Hom. 2; Artem. oneir. 2,18 p. 105; 3, 32 p.177; Pausan., Hdian., al.); ovAλαμβάνεσθαι ἐν γαστρί to conceive, become pregnant, Lk. 1. 81. 3. the stomach; by synecdoche a glutton, gormandizer, aman who is as it were all stomach, Hes. theog. 26 (so also yaorpis, Arstph. av. 1604; Ael. v. h. 1, 28; and Lat. venter in Lucil. sat. 2, 24 ed. Gerl. ‘ vivite ventres’) : γαστέρες dpyai, Tit. i. 12; see ἀργός, Ὁ.
γαστήρ. The phrase ἐν γαστρὶ ἔχειν (cf. MGr ἐγγαστρώνομαι), found in Herodotus, and the medical writers from Ilippocrates down (see Hobart, p. 92), may be quoted from P Ryl IT. 6815 (B.c, 89), where one woman complains of another who ἔϊπληξέν] με... . ἐγ γαστρῇ] ἔχουσαν πεντάμηνον. It is used of a sow, P Magd 45 (iii/p.c.), and P Flor II. 130% (A.D. 257) καταπι]ανθεῖσαν ὃν ἔχουσαν καὶ ev γ]αστρί. Cf. νὼ 8028 (iii/B.c.) πένθ᾽ ἔτη ὡς ἐκύησε ἐγ γασίτρ]ὶ Κι λεὼ βάρος," ἔγκυος δὲ γενομένα ἐγ γαστρὶ ἐφόρει τρία ἔτη. In Vettius Valens, p. 193° we have ἐὰν κατὰ γαστρὸς ἔχῃ. Tor the common compound γαστροκνήμιον --- ‘‘ calf of the leg,’” see BGU III. 97514 (Α.1». 45) (=Selections, p. 42) οὐλὴ καστροκνημίῳ (/. yaotpo-). »Ε γε. A good example of the emphasis imparted by this particle is afforded by P Lond 4218 (n.c. 168)(=TI. p. 30, Se/ections, p- 10) eis πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν…
Read the full entry →γαστήρ (gastēr) — belly.
γαστήρ, ἡ,
genitive έρος, γαστρός: dative -έρι, γαστρί (the longer forms in Epic dialect, Lyric poetry, and once in Trag., [Refs 5th c.BC+]: dative plural γαστῆρσι [Refs 5th c.BC+]:—paunch, belly, [Refs 8th c.BC+]; γ. ἀσπίδος the hollow of a shield, [Refs 7th c.BC+]; belly or wide part of a bottle, [Refs 5th c.BC+]
2. the belly, as craving food, κέλεται δέ ἑ γ. [Refs 8th c.BC+]; γαστέρι δ᾽ οὔ πως ἔστι νέκυν πενθῆσαι, i. e. by fasting, [Refs 8th c.BC+]; to express gluttony, γαστέρες οἶον [Refs 8th c.BC+]; γαστρὸς ἐγκρατής master of his belly, [Refs]; γαστρὶ δουλεύειν, χαρίζεσθαι, to be the slave of his belly, [Refs]; γ. δελεάζεσθαι[Refs 4th c.BC+]; τᾶς γαστρὸς φείδεσθαι, com. of one who has nothing to eat, [Refs 3rd…
γαστήρ
gaster
of uncertain derivation; the stomach; by analogy, the matrix;
figuratively, a gourmand:--belly, + with child, womb.
γαστήρ, γαστρός, ἡ
n.f.
the womb, stomach, to be pregnant
γαστήρ deriv. uncertain the paunch, belly, Lat. venter, Hom., etc.: hence, γ. ἀσπίδος the hollow of a shield, Tyrtae.:—often to express greed or gluttony, γαστέρες οἶον mere bellies, Hes.; γαστρὸς ἐγκρατής master of his belly, γαστρὸς ἥττων a slave to it, Xen.
the paunch stuffed with mince-meat, a black-pudding, sausage, Od., Ar.
the womb, Lat. uterus, γαστέρι φέρειν to be with child, Il.; so, ἐκ γαστρός from the womb, from infancy, Theogn.; ἐν γαστρὶ ἔχειν Hdt.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
9 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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 40 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.
κεφαλή, στέρνα, γαστήρ, διτταὶ χεῖρες, διτταὶ βάσεις·
ὁ γυναῖκα λακτίσας ἔγκυον, ἂν μὲν ἐξαμβλώσῃ ἡ γυνὴ ζημιούσθω χρήμασιν ὑπὸ τῶν δικαστῶν ὡς παρὰ τὸ διαφθαρὲν ἐν τῇ γαστρὶ μειώσας τὸ πλῆθος, διδόσθω δὲ καὶ τῷ ἀνδρὶ τῆς γυναικὸς παρʼ αὐτοῦ χρήματα·
εἶτα ἐξῆλθεν Ῥεβέκκα πυθέσθαι παρὰ κυρίου, καὶ εἶπεν κύριος πρὸς αὐτήν: Δύο ἔθνη ἐν τῇ γαστρί σου καὶ δύο λαοὶ ἐν τῇ κοιλίᾳ σου, καὶ ὑπερέξει λαὸς λαοῦ καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι.
ἀντιλογίας ἔπληξέν με ταῖς αὐτῆς χερσὶν πληγαῖς πλείσταις εἰς τυχὸν τοῦ σώματός μου ἐν γαστρὶ ἐχούσης πεντάμηνον , ὥστε διὰ τὰς πληγὰς ἀρρωστήσασαν κατακεῖσθαι; corr. ex. κατακεῖμαι κινδυνεύουσαν τῶι
ἄρτους κε καὶ φακοῦ μέτρον. απόστειλον τῇ γυναικί μου ἐλαίου κοτύλην μίαν , ἐν γαστρὶ ἔχει, καὶ ὑποδημάτιον καινόν. τὰς τοῦ πυροῦ ἀρτάβας ι δεδώκασι Κιεύριος καὶ δεδώκασιν εἰς
r … ἐπεὶ ἐξῆλθα ἐν γαστρὶ ἐχούσης … … ἄσπασαι αὐτοὺς πολλὰ καὶ τὴν ἀδελφὴν … καὶ τὸν κύριόν μου
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-NSF — Verb · present · active · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PAP-NSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Feminine
716 occurrences in the New Testament, rendered 97 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
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
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 κράζω (i.e., *krazo*) primarily means to cry out or scream, often associated with loud, inarticulate sounds like those of a raven. It appears in various contexts in the New Testament, including cries for help, expressions of vengeance, and public teaching. The word is built from a root meaning 'to croak' and covers a range of vocal expressions, from urgent pleas to proclamations.
κράζω (with a long; hence ptep. κρᾶζον, Gal. iv. 6 L T Tr WH [(where RG κράζον); cf. Β. 61 (53)]); impf. éxpa(ov; fut. κεκράξομαι (Lk. xix. 40 RGLTr mrg.), and κράξω (ibid. T WH Trtxt.), the former being more com. in Grk. writ. and used by the Sept. (ef. Mie. iii. 4; Job xxxv. 12, ete. [but ἀνα-κράξομαι;, Joel iii. 16 Alex.; ef. W. 279 (262); esp. B. as below]); 1 aor. ἔκραξα (once viz. Acts xxiv. 21 TTr WH ἐκέκραξα, a reduplicated form freq. in Sept. [e. g. Ps. xxi. (xxii.) 6; Judg. iii. 15, 1 Mace. xi. 49, ete.; see Veitch s. v.]; more com. in native Grk. writ. is 2 aor. €kpayov[“ the sim ple ἔκραγον seems not to occur in good Attic” (Veitch s. v.)]); pf. kexpaya, with pres. force [W. 274 (258)] (Jn. i. 15); cf. Bitm. Ausf. Spr. ii. p. 223; B.61 (53); Kiihner i. p. 851; [esp. Veitch 5. v.]; Sept. for pst, PLY, NIP, paw; [fr. Aeschyl. down]; 1. prop. [onomatopoetic] fo croak (Germ.…
Read the full entry →κράζω occurs gwzafer in the general sense of ‘‘cry οὐδ᾽ in a late i/B.C. petition, P Oxy IV. 717, e.g. 1 ἐκβοῶντος δέ μου Kal κράζοντος τὰ τοσαῦτα: cf. P Fay 119% (c. A.D. 100) ἐπὶ κράζει ΠΙᾶσις εἵνα μὴ cis ψωμὶν (for ψωμίον) γένηται διὰ τὼ ὕδωρ, ‘for Pasis is crying out that we must not allow it (sc. manure) to be dissolved by the water ’’ (Edd.), BGU III. 816% (ili/A.D.) ἐπὶ κράσι (/. ἐπεὶ κράζει) ᾿Απᾶς Evayyédos (Δ του) περὶ τοῦ χαλκοῦ. For κέκραγα as a perfect with present force in Jn 11° see Pro/eg. p. 147, and to the LXX exx. there adduced add Aenandrea p. 444 τὸ παιδίον κεκpayds, ‘‘the baby screaming,” and so 20. 4524. The verb, which survives in ΜΟΥ, is discussed by Abbott Joh. Gr. p. 348.
κράζω (krazō) — to cry.
κράζω,
not common in present, [Refs 5th c.BC+], etc.: future κεκράξομαι [NT+5th c.BC+]: aorist 1 ἔκραξα [LXX+4th c.BC+]; ἐκέκραξα frequently in [LXX]aorist 2 ἔκρᾰγον (ἀν[LXX+5th c.BC+]perfect with present sense, κέκρᾱγα (see. below) (late κέκρᾰγα [Refs 5th c.BC+]: pluperfect ἐκεκράγειν [Refs 8th c.BC+], croak, of the raven, [Refs 5th c.BC+], Thphr. [prev. cited]; of frogs, κεκραξόμεσθα [Refs 5th c.BC+]: generally, scream, shriek, cry, σὺ δ᾽ αὖ κέκραγας [Refs 4th c.BC+]; bawl, shout, κεκραγὼς καὶ βοῶν [Refs 5th c.BC+]; κεκραγέναι πρός τινα to call to.., [Refs 5th c.BC+]: with accusative cognate, μέλος κέκραγα [Refs 4th c.BC+]; ποίου (i.e. περὶ ποίου) κέκραγας ἀνδρὸς ὧδ᾽ ὑπέρφρον; [Refs 5th c.BC+]:—rare in early Prose, [Refs 5th c.BC+], etc.; ἐκεκράγει ὅτι.. [Refs 2nd c.BC+]; κεκράγασιν ὡς.. [Refs 5th c.BC+]: with accusative et infinitive [Refs 5th…
Read the full entry →κράζω
krazo
a primary verb; properly, to "croak" (as a raven) or scream, i.e.
(genitive case) to call aloud (shriek, exclaim, intreat):--cry (out).
κράζω
v.
I cry aloud, shriek
κράζω root isΚΡΑΓ, as in aor2 to croak, of frogs, Ar.: generally, to scream, shriek, cry aloud, Aesch., Ar.; κέκραχθι Ar.; κραγὸν κεκράξεται will bawl aloud, id. Ar. (κραγόν being aor2 part. used adverbially).
c. acc. rei, to clamour for a thing, id. Ar.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
56 occurrences in the New Testament, rendered 20 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 55 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 55 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.
μονονοὺ γὰρ βοᾷ καὶ κέκραγεν, ὅτι τῶν εἰς τὸ θεῖον βλασφημούντων οὐδενὶ συγγνώμης μεταδοτέον.
τῶν … ων καὶ ὁ ἐν τῆι παρεμβολῆι χωλὸς δούς σοι τὰς τρεῖς λεκτίκας κράζει λέγων οὐδὲν ἄλλο τι ἢ ἐνιαύσιος χρόνος, ἀφʼ οὗ ἔλαβες … καὶ οὐκ ἔπεμψας
τῶι συνεδρίῳ εὑρίσκω αὐτὸ εἶναι μείζω δύο ταῖς ἑκατόν . ἐγὼ οὖν ἐβόων καὶ ἔκραζον … ερον τὸ χαλκοῦν ἄδικόν ἐστι καὶ οὐκ ἔστιν δίκαιον … ἐν τῶι συνεδρίῳ
Ἰσχυρᾶς Παραβόλῳ χαίρειν. ἔλαβα ἄρτων ζεύγη με. πέμψον τὸν πρίoνα ὅτι κράζει Μένανδρος. ἔρρωσο.
The Greek word ὠδίνω (i.e., *ōdinō*) means to experience the pains of childbirth, both literally and metaphorically. It conveys the idea of travail or intense effort, often associated with anguish or struggle. In the New Testament, it appears in Galatians 4:27 and Revelation 12:2, where it reflects the pain of spiritual birthing or transformation. Lexicons note its use in various contexts, including emotional and mental distress.
ὠδίνω; fr. Hom. down; Sept. for 5yn, thrice for San; to feel the pains of childbirth, to travail: Gal. iv. 27; Rev. xii. 2; in fig. disc. Paul uses the phrase οὖς πάλιν ὠδίνω, i. e. whose souls I am striving with intense effort and anguish to conform to the mind of Christ, Gal. iv. 19. [Comp.: συν-ωδίνω. " ὦμος, -ov, 6, (OIQ i. q. φέρω [(?); allied w. Lat. umerus, ef. Vanicek p. 38; Curtius §487]), fr. Hom. down, the shoulder: Mt. xxiii. 4; Lk. xv. 5.
ὠδίνω, ‘*have birth-pangs,’” ‘‘travail’’ (Gal 457, a/.): cf. Kazbel 3211" παῦσον δ᾽ adelv[oveja, and 20. 1103", an inscr. from a Pompeian sleeping-room— Ὁ θρασὺς] ἀνθέστακεν ΕΙρως [rd Tlavl παλαίων, χἁ Κύπρις ὠιδείνει, where the editor understands ὠιδείνει as = ‘‘anxia est.
ὠδίνω (ōdinō) — be in labor.
ὠδίνω [ῑ],
used by early writers only in present: future ὠδῑνήσω [LXX]: aorist ὤδῑνα [LXX+3rd c.AD+]aorist middle and passive, ὠδινησάμην, -ήθην, [LXX+2nd c.AD+]:—to have the pains of childbirth, be in travail, ὡς δ᾽ ὅταν ὠδίνουσαν ἔχῃ βέλος ὀξὺ γυναῖκα [Refs 8th c.BC+]
2. with accusative, to be in travail of a child, bring forth, [LXX+5th c.BC+]
II. metaphorically of any great pain, to be in travail or anguish, of the Cyclops, στενάχων τε καὶ ὠδίνων ὀδύνῃσι [Refs 8th c.BC+]; labour painfully, ὠδίνουσι μέλισσαι [Refs 1st c.BC+]; of the mind, to be in the throes or agonies of thought, [Refs 5th c.BC+]; κυοῦμέν τε καὶ ὠ. περὶ ἐπιστήμης [Refs 5th c.BC+]; ὥστε μ᾽ ὠδίνειν τί φῄς what you mean, [Refs 5th c.BC+]; ὠδίνειν εἴς τι to long painfully for a thing, [Refs 3rd…
ὠδίνω
odino
from 5604; to experience the pains of parturition (literally or
figuratively):--travail in (birth).
see GREEK for 5604
ὠδίνω
v.
I am in travail, suffer birth-pangs
ὠδίνω ὠδί_νω, mostly in pres. to have the pains or throes of childbirth, to be in travail or labour, Il., Plat., etc.
c. acc. to be in travail of a child, to bring forth, Eur.
metaph. of any great pain, to be in travail or anguish, Od., Eur.: to work hard, to travail, of bees, Anth.:—of the mind, ὥστε μ᾽ ὠδίνειν τί φῄς so that I am in an agony as to what you mean, Soph.
c. acc. to be in travail with a thing, c. acc., id. Soph., Anth.
from ὠδίς
Verb-PAP-NSF — Verb · present · active · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PAP-NSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Feminine
trav'-al (yaladh (Ge 35:16, etc.), chul, chil (properly "writhe," Job 15:20, etc.); odin (classical odis) (Mt 24:8, etc.), odino (Sirach 19:11, etc.; Ga 4:19, etc.)): "Travail" and its derivatives are used in the primary sense of the labor of childbirth, descriptive of the actual cases of Rachel (Ge 35:16), Tamar (Ge 38:27), Ichabod's mother (1Sa 4:19), and the apocalyptic woman clothed with the sun (Re 12:2). In the majority of passages, however, "travail"…
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 12 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.
ἡ δ’ ὥσπερ ἐκ πολλοῦ κυοφοροῦσα καὶ ὠδίνουσα τίκτει πάσας μὲν τὰς σπαρτῶν, πάσας δὲ τὰς δένδρων, ἔτι δὲ καρπῶν ἀμυθήτους ἰδέας.
Εὐφράνθητι, στείρα ἦ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
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
βασανίζω (basanizō) is derived from the word for touchstone (βάσανος) and primarily means to test or examine, often through torture or torment. It appears in various contexts in the New Testament, such as affliction and distress (e.g., Matthew 8:6, 14:24). The entries indicate a range of meanings from physical torture to metaphorical distress, with some lexicons noting its use in examining genuineness.
βασανίζω (basanizō) — to torture: torture.
βᾰσᾰν-ίζω,
Attic dialect future -ῐῶ[Refs 5th c.BC+]aorist ἐβασάνισα, subjunctive βασανίσω variant in [Refs] —passive, aorist ἐβασανίσθην: perfect βεβασάνισμαι:—rub upon the touch-stone (βάσανος), χρυσόν [Refs 5th c.BC+]: hence, put to the test, prove, [Refs 4th c.BC+]; investigate scientifically, [Refs 5th c.BC+] of the instances used in inductive inference, ἀπὸ τῶν πανταχόθεν βεβασανισμένων [μεταβαίνομεν] [Refs 1st c.BC+]
II. of persons, examine closely, cross-question, [Refs 5th c.BC+]; βεβασανισμένος εἰς δικαιοσύνην having his love of justice put to the test, [Refs 5th c.BC+]; ὑπὸ δακρύων βασανίζεσθαι, i.e. to be convicted of being painted by tears (washing off the cosmetic), [Refs 5th…
βασανίζω
basanizo
from 931; to torture:--pain, toil, torment, toss, vex.
see GREEK for 931
βασανίζω
v.
I torment, torture, buffet
βασανίζω to rub gold upon the touch-stone (βάσανος), Plat.: hence, to try the genuineness of a thing, to put to the test, make proof of, id. Plat.
of persons, to examine closely, cross-question, Hdt., Ar.
to question by applying torture, to torture, id. Ar.:—Pass. to be put to the torture, for the purpose of extorting confession, Thuc.: to be tormented by disease or storm, NTest.
Verb-PPP-NSF — Verb · present · passive · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PPP-NSF Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Feminine
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…
12 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 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
στοχασταὶ γὰρ πάντες οὗτοι πιθανῶν καὶ εἰκότων, ἄλλοτε ἄλλας ἀπὸ τῶν αὐτῶν φαντασίας λαμβάνοντες, διὰ τὸ μήτε τὰ ὑποκείμενα φύσιν ἔχειν πάγιον μήτε τὴν διάνοιαν ἀκριβῆ βάσανον περιπεποιῆσθαι, ᾗ βασανισθήσεται τὰ δόκιμα.
Τοῦ δὲ Φαραώθου μηδʼ οὕτως εἴκοντος τοῖς τοῦ θεοῦ βουλήμασιν, ἀλλὰ τὰς μὲν γυναῖκας συναπαίρειν τοῖς ἀνδράσιν ἀξιοῦντος καταλείπεσθαι δὲ τοὺς παῖδας, οὐκ ἠπόρει τὸ θεῖον τὴν πονηρίαν αὐτοῦ ποικίλοις κακοῖς καὶ μείζοσι τῶν προενδεδημηκότων…
βασανιζόμενος οὖν καὶ τιμωρούμενος ὅλον τὸν ἐνιαυτόν, μνημονεύει τότε τῆς τρυφῆς καὶ ἀπάτης καὶ γινώσκει, ὅτι δἰ αὐτὰ πάσχει τὰ πονηρά.
οὖν διὰ τὸν θεόν, ἐπειδὴ πάνυ στρεβλοῦμαι ταύτης ἕνεκεν τῆς προφάσεως, ἵνα μὴ ἀποθάνω βασανιζόμενος. καὶ γὰρ ἔλεγεν ὅτι ἤδη ἀνεδέξατο αὐτοὺς ἀποκρότως ἡ σὴ ἀρετή. ἀπέστειλα δέ σοι
καὶ τοὺς Πέρσας ἦλθον εἰς Τήνιν ᾖσαν καὶ ἐξήνεγκόν με εἰς τὸ Φωσσᾶτον καὶ ἐβασάνισάν με ἀπὸ ὀξιδίου καὶ μαρμάρων εἰς τὸ στόμα καὶ εἰς τὴν ῥῖνα καὶ ἀπέθανον
κώμης Ἀφροδιτώ. οὐκ ἔστιν τὸ σύνολον οὐδὲν ἄλλο βασανιστήριον ἀνίατον καὶ ἀργὸν ἀποδεικνῦον τὸν βασανιζόμενον χείρω τοῦ λεπταρίου μετὰ καὶ ὀξιδίου. διὰ τοῦτο κελεύομεν μετὰ τὴν ἀπόλυσιν τῶν παρόντων
τίκτω (tikto) primarily means to beget or bring forth, especially in the context of childbirth. It appears in the New Testament in verses like Luke 1:57 and Matthew 1:21, referring to both human birth and metaphorical uses, such as the earth producing fruit (Hebrews 6:7). The word is derived from a root meaning to produce, and it encompasses various forms of generation, including both literal and figurative meanings.
τίκτω
[in LXX chiefly for יָלַד ;]
prop., of parents,
τίκτω ; fut. τέξομαι ; 2 aor. ἔτεκον ; 1 aor. pass. ἐτέχθην; fr. Hom. down; Sept. for 2: to bring forth, bear, produce (fruit from the seed); prop., of women giving birth: absol., Lk. i. 57 [B. 267 (230)]; 11. 6; Jn. xvi. 21; Gal. iv. 27; Heb. xi. 11 Rec.; Rev. xii. 2, 4; vidv, Mt. i. 21, 23, 25; Lk. i. 31; ii. 7; Rev. xii. 5, 13; pass., Mt. ii. 2; Lk. ii. 11; of the earth bringing forth its fruits: βοτάνην, Heb. vi. 7 (Eur. Cycl. 333; γαῖαν, ἢ τὰ πάντα τίκτεται; Aeschyl. Cho. 127; γῆς τῆς πάντα τικτούσης, Philo opif. m. § 45, who draws out at length the comparison of the earth to a mother). metaph. to bear, Sring forth: ἁμαρτίαν, in the simile where ἢ ἐπιθυμία is likened to a female, Jas. i. 15 (ἀρετήν, Plat. cony. p. 212 a.).
τίκτω (tiktō) — to give birth to.
τίκ-τω,
[Refs 8th c.BC+]: future τέξω [Refs 8th c.BC+]; poetry infinitive also τεκεῖσθαι [Refs 4th c.BC+]: aorist ἔτεκον, Epic dialect τέκον, [Refs 8th c.BC+], etc.: aorist 1 ἔτεξα only late, [Refs 5th c.AD+] is probable reading in [Refs 5th c.BC+]: perfect τέτοκα [Refs 8th c.BC+]:—middle, in same sense as active, only in Poets, [Refs 4th c.BC+]: future (see. above): aorist ἐτεκόμην [Refs 5th c.BC+], Epic dialect τεκόμην [Refs 8th c.BC+]; subjunctive τέκηαι [Refs 3rd c.BC+]:—passive, present indicative τίκτεται [Refs 4th c.BC+]; infinitive τίκτεσθαι [Refs 2nd c.AD+]participle τικτόμενος[Refs]: future τεχθήσομαι [Refs 1st c.AD+]: aorist ἐτέχθην [LXX+5th c.BC+]perfect τέτεγμαι, infinitive τετέχθαι, [Refs 2nd c.AD+]--These passive tenses seem not to have been used in correct Attic dialect:—bring into the world, engender; of the father, beget…
Read the full entry →τίκτω
tikto
a strengthened form of a primary teko tek'-o (which is used only as
alternate in certain tenses); to produce (from seed, as a mother, a
plant, the earth, etc.), literally or figuratively:--bear, be born,
bring forth, be delivered, be in travail.
τίκτω
v.
I bear, bring forth, produce
τίκτω Root ΤΕΚ to bring into the world; of the father, to beget, of the mother, to bring forth, Hom., attic; so also in Mid., Il.; οἱ τεκόμενοι of the mother, Aesch.
the 3rd pl. aor2 τέκον, ἔτεκον is used of both parents, Hom.: hence οἱ τεκόντες the parents, Aesch., Soph.
separately, ὁ τεκών the father, Aesch.; ἡ τεκοῦσα the mother, id. Aesch.; and as Subst., c. gen., ὁ κείνου τεκών Eur.
of female animals, to bear young, breed, Hom.; ὠιὰ τ. to lay eggs, Hdt.
of vegetable produce, to bear, produce, [γαῖα] τίκτει ἔμπεδα μῆλα Od.:—so in Mid., γαῖαν ἣ τὰ πάντα τίκτεται Aesch.
metaph. to generate, produce, τὸ δυσσεβὲς ἔργον πλείονα τίκτει id. Aesch.; of Night as the mother of Day, τῆς τεκούσης φῶς τόδ᾽ εὐφρόνης id. Aesch.; τ. ἀοιδάς Eur.; πόλεμον…
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
19 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 18 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 164 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.
ἡ δ’ ὥσπερ ἐκ πολλοῦ κυοφοροῦσα καὶ ὠδίνουσα τίκτει πάσας μὲν τὰς σπαρτῶν, πάσας δὲ τὰς δένδρων, ἔτι δὲ καρπῶν ἀμυθήτους ἰδέας.
τίκτει δὲ μετʼ οὐ πολὺ Ἰσμαῆλον, θεόκλυτον ἄν τις εἴποι, διὰ τὸ εἰσακοῦσαι τὸν θεὸν τῆς ἱκεσίας.
Εὐφράνθητι, στείρα ἦ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
τὴν ταλαίπωρον θυγατέρα σου Ἑρεννίαν τετελευτηκέναι καὶ ἤδη εὐτυχῆσθαιτῷ Φαῶφι τῆι ἐνάτηι ἀπʼ ὠμοτοκετοῦ· ἔτεκεν γὰρ ὀκτὼ μηνῶν παιδίον νεκρὸν καὶ τέσσαρας ἡμέρας ἐπέζωσε καὶ μετὰ ταῦτα τετελεύτηκεν καὶ
Θερμουθᾶς Ἀπολιναρίῳ τῷ ἀδελφῷ πλεῖστα χαίρειν. γιγνώσκειν σε θέλω ἐγὼ καὶ Οὐαλερία, ἐὰν Ἡρωὶς τέκῃ, εὐχόμεθα ἐλθεῖν πρὸς σέ. δεῖ γάρ. θέλομεν ἐνέγκαι Δημητροῦν καταπλεῦσαι σὺν τῇ μητρὶ αὐτῆς.
ιου … … … ἤθελον γὰρ τὴν ἀδελ- φὴν … σειν μοι ἕως ἂν τέκῃ … ς αὐτὴν μελησάτω … πι … κ … ψ … πησ