Revelation 14:1 — Word Study
N1904Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ ἀριθμός ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
BSAAndkai I lookedhoraō▸ andkai beholdhoraō▸ theho Lambarnion [the Messiah] standinghistēmi■ [in a position of power and authority] uponepi <the>ho Mountoros ZionSiōn [a hill in Jerusalem] andkai withmeta Himautos [accompanied by, in the presence of] numberarithmos one hundredhekaton fortytessarakonta fourtessares thousandchilias havingechō▸ theho nameonoma [a representation of His character and authority] of Himautos andkai theho nameonoma [the name of God, signifying their relationship and identity] of theho Fatherpatēr of Himautos writtengraphō■✻ [inscribed, marked] onepi theho foreheadsmetōpon [the front part of the face] of them.autos
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| εἶδον | I looked | Verb, second aorist, active |
| καὶ | and | Conjunction |
| ἰδοὺ | behold | Verb, second aorist, middle |
| τὸ | the | Article, nominative, singular |
| ἀρνίον | Lamb | Noun, nominative, singular |
| ἑστὸς | standing | Verb, perfect, active |
| ἐπὶ | upon | Preposition |
| τὸ | <the> | Article, accusative, singular |
| ὄρος | Mount | Noun, accusative, singular |
| Σιὼν | Zion | Noun, proper name, indeclinable |
| καὶ | and | Conjunction |
| μετ᾽ | with | Preposition |
| αὐτοῦ | Him | Personal pronoun, genitive, singular |
| ἀριθμός | number | Noun, nominative, singular |
| ἑκατὸν | one hundred | Adjective, nominative |
| τεσσεράκοντα | forty | Adjective, nominative |
| τέσσαρες | four | Adjective, nominative, plural |
| χιλιάδες | thousand | Noun, nominative, plural |
| ἔχουσαι | having | Verb, present, active |
| τὸ | the | Article, accusative, singular |
| ὄνομα | name | Noun, accusative, singular |
| αὐτοῦ | of Him | Personal pronoun, genitive, singular |
| καὶ | and | Conjunction |
| τὸ | the | Article, accusative, singular |
| ὄνομα | name | Noun, accusative, singular |
| τοῦ | of the | Article, genitive, singular |
| πατρὸς | Father | Noun, genitive, singular |
| αὐτοῦ | of Him | Personal pronoun, genitive, singular |
| γεγραμμένον | written | Verb, perfect, passive |
| ἐπὶ | on | Preposition |
| τῶν | the | Article, genitive, plural |
| μετώπων | foreheads | Noun, genitive, plural |
| αὐτῶν.¶ | of them. | Personal pronoun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I looked and saw the Lamb standing on Mount Zion, and with Him 144,000 who had His name and His Father’s name written on their foreheads. |
| KJV | And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. |
| ASV | And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads. |
| YLT | And I saw, and lo, a Lamb having stood upon the mount Sion, and with him an hundred forty-four thousands, having the name of his Father written upon their foreheads; |
| WEB | I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name and the name of his Father written on their foreheads. |
| BBE | And I saw the Lamb on the mountain of Zion, and with him a hundred and forty-four thousand, marked on their brows with his name and the name of his Father. |
Where they part company is over the rendering of specific phrases — see How Translations Differ.
The sentence is structured around the main actions of looking and seeing, with additional details about the subjects and their attributes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbοἶδα
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 14:1
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 Vision of the Lamb and the 144,000generated
Revelation 14:1 presents a vivid image of the Lamb, symbolizing Jesus Christ, standing on Mount Zion. This scene is significant as it highlights the triumph of Christ and His followers, the 144,000, who are marked with His name and the name of His Father. The context of this vision is crucial as it sets the stage for understanding the identity and mission of these faithful ones in the midst of trials and tribulations, as also seen in earlier chapters of Revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 14:14 | And I looked and saw a white cloud, and seated on the cloud was One like the Son of Man, with a golden crown on His head and a sharp sickle in His hand. |
| 2 | Revelation 4:1 | After this I looked and saw a door standing open in heaven. And the voice I had previously heard speak to me like a trumpet was saying, “Come up here, and I will show you what must happen after these things.” |
| 3 | Revelation 6:8 | Then I looked and saw a pale green horse. Its rider’s name was Death, and Hades followed close behind. And they were given authority over a fourth of the earth, to kill by sword, by famine, by plague, and by the beasts of the earth. |
| 4 | Revelation 15:5 | After this I looked, and the temple—the tabernacle of the Testimony—was opened in heaven. |
| 5 | Jeremiah 1:11 | And the word of the LORD came to me, asking, “Jeremiah, what do you see?” “I see a branch of an almond tree,” I replied. |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — ἀρνίον, arniongenerated
The Greek word ἀρνίον (arnion) means 'lamb' and is a diminutive form, often used to refer to a young lamb. In the New Testament, it typically symbolizes innocence and sacrifice, particularly in relation to Jesus as the sacrificial Lamb of God.
This term appears frequently in Revelation, emphasizing the role of Christ in redemption. The choice of this word indicates not only the vulnerability of the Lamb but also His authority and significance in the eschatological context.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with the Berean Standard Bible stating, "Then I looked and saw the Lamb standing on Mount Zion, and with Him 144,000 who had His name and His Father’s name written on their foreheads."
Where translations differ is primarily in the rendering of certain phrases. For example, the KJV uses "lo, a Lamb stood on the mount Sion," while the ASV opts for "behold, the Lamb standing on the mount Zion."
Sentence Structuregenerated
The main verb of the verse is εἶδον, I looked, which introduces the vision. This is followed by a noun phrase that identifies the subject, ἀρνίον, Lamb, and a prepositional phrase indicating location, ἐπὶ τὸ ὄρος Σιὼν, on Mount Zion.
The structure consists of a main clause followed by additional phrases that provide details about the Lamb and the 144,000, illustrating the relationship between them and their divine names.
Septuagint Backgroundgenerated
Σιὼν is used in the Septuagint to translate the Hebrew צִיּוֹן, referring to the hill in Jerusalem. This term carries significant theological weight, representing not just a physical location but also the spiritual reality of God's presence among His people.
The term ἀρνίον does not have a direct equivalent in the Septuagint but aligns with the sacrificial imagery found throughout the Old Testament, connecting the New Testament understanding of Jesus as the Lamb.
In plain words — the whole versegenerated
Revelation 14:1 describes a vision where John sees the Lamb, representing Jesus, standing on Mount Zion. With Him are 144,000 people who bear His name and the name of His Father on their foreheads, signifying their identity and relationship with God.
Frequently Asked Questionsgenerated
The Lamb represents Jesus Christ, symbolizing His sacrificial role and authority over His followers.
The 144,000 represent a group of faithful believers who are marked by their relationship with Jesus and God, signifying their protection and identity.
Having their names written signifies belonging and identity, indicating that they are under the authority and protection of both the Lamb and the Father.
Mount Zion is significant as it symbolizes the presence of God and the ultimate victory of Christ and His followers in the eschatological narrative.
Reflection Questionsgenerated
- How does the imagery of the Lamb standing on Mount Zion encourage you in your faith?
- In what ways can we identify with the 144,000 in our own lives today?
- What does it mean for you to bear the name of Christ in your daily life?
- How can we support and encourage one another as we strive to live out our identity as followers of the Lamb?
The early church on this verse — how the Fathers read it
Early church commentators like Oecumenius and Bede reflect on this vision, discussing the significance of the Lamb and the faithful in the context of divine authority and protection.
The Lord is recorded in the Gospels as addressing the lawless among the Jews with the words: "Behold, your house is left to you desolate." (Matt. 23:38) For they were no longer worthy of divine visitation after the madness at the cross.Early Church Fathers on Revelation 14 →
And I looked, and behold, the Lamb stood on Mount Zion. That is, the Lord Jesus Christ, provided an example of virtue and protection to His Church, which is laboring under the burden of its struggles.Early Church Fathers on Revelation 14 →
And with him one hundred forty-four thousand. This finite number should be understood as representing an infinite number, apt for the mystery's secret meaning, and fitting for the examination of virgins, who love God with all their heart,Early Church Fathers on Revelation 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 14:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I looked, and, lo, a Lamb,.... The Alexandrian copy, and some others, read "the Lamb"; the same that had been seen before in, the midst of the throne, Revelation 5:6; and all the Oriental
Read John Gill on Revelation 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.
Read Robert Jamieson on Revelation 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 14 The Lamb with his company standing on Mount Sion, ,7 an angel preacheth the gospel, another proclaimeth the fall of Babylon, and a third, the punishment of them that worship the beast. The blessedness of those that die in the Lord. The harvest of the world. The vintage and winepress of God’ s wrath. God, in this part of the vision, showeth his servant John, that during the whole reign of antichrist, till the voice mentioned , Babylon is fallen, should be heard, notwithstanding all his rage, he would preserve his church, though it would be but a small number, bearing no better proportion to the whole world than one hundred and forty-four thousand bare to whole Israel, which were…
Read Matthew Poole on Revelation 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’ s name written in their foreheads. Ver. 1. A lamb] In opposition to that counterfeit lamb, Revelation 13:12. A lion he can show himself at pleasure. Stood] Ready pressed for action, as at the stoning of Stephen, or he stood sentinel for such as he here reserved to himself under the reign and rage of Antichrist. A hundred forty and four thousand] The same that were sealed, Revelation 7:4, all the holy martyrs, confessors, believers. Having his Father’ s name] His Father and their Father, his God and their God; this was written. on their foreheads, as "holiness to the…
Read John Trapp on Revelation 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE CITADEL OF THE SAINTS AND THE OF THE LAMB. (1) And I looked . . .—Better, And I saw, and behold, the Lamb (not “a Lamb:” it is the Lamb, the true Lamb of God, against whom the wild beast wages savage and subtle war) standing on the Mount Sion. The Saviour, the Lamb, in whose blood the saints have found their victory, is seen standing on the citadel of the heavenly city. Babylon is to be introduced (Revelation 14:8). In contrast, Zion, the chosen abode of God (Psalms 132:13-18), the type of the spiritual city whose citizens are true to the King (comp. Psalms 2:6; Psalms 74:2; Hebrews 12:22-24), is introduced. There are to be seen the Lamb, set as King upon the holy hill of Zion, and with…
Read Charles John Ellicott on Revelation 14 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XIV. The Lamb on mount Sion, and his company and their character, 1-5. The angel flying in the midst of heaven, with the everlasting Gospel, 6, 7. Another angel proclaims the fall of Babylon, 8. A third angel denounces God's judgments against those who worship the beast or his image, 9-11. The patience of the saints, and the blessedness of them who die in the Lord, 12, 13. The man on the white cloud, with a sickle, reaping the earth, 14-16. The angel with the sickle commanded by another angel, who had power over fire, to gather the clusters of the vines of the earth, 17, 18. They are gathered and thrown into the great winepress of God's wrath, which is trodden without the city, and…
Read AdamClarke on Revelation 14 →CambridgeThe Cambridge Bible for Schools and CollegesThe Lamb upon Mount Zion. Chap. 14 Revelation 14:1-51. a Lamb] Read the Lamb: of course the same as in chap. 5.on the mount Sion] Probably the earthly one—the heavenly Jerusalem of chap. 21 has not yet appeared. And in Revelation 11:7-8 we had an intimation that the seer’s gaze was now directed to Jerusalem: Babylon, though mentioned in Revelation 14:8, is not seen till chap. 17.an hundred forty and four thousand] Cf. Revelation 7:4.his Father’s name] Read, His Name and His Father’s Name. Notice that it is assumed as understood, that the Lamb is the Son of God. See notes on Revelation 3:12, Revelation 7:3.
Read Cambridge on Revelation 14 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I looked - My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world - the Mount Zion above. And, lo, a Lamb - See the notes on Revelation 5:6.
Read Albert Barnes on Revelation 14 →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
Then I looked and saw the Lamb standing on Mount Zion, and with Him 144,000 who had His name and His Father’s name written on their foreheads.
I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name and the name of his Father written on their foreheads.
Then I looked and saw the Lamb standing on Mount Zion, and with Him 144,000 who had His name and His Father’s name written on their foreheads.
Then I looked, and here was the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.
Tyndale line
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads.
And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads.
And I looked, and lo, a lamb stood on the mount Sion, and with him a hundred and forty four thousand, having his Father's name written in their foreheads.
Then I looked, and lo, a Lambe stood on mount Sion, and with him an hundreth, fourtie and foure thousand, hauing his Fathers Name written in their foreheads.
Strictly literal
And I saw, and behold, the Lamb standing upon mount Zion, and with him a hundred [and] forty-four thousand, having his name and the name of his Father written upon their foreheads.
And I saw, and lo, a Lamb having stood upon the mount Sion, and with him an hundred forty-four thousands, having the name of his Father written upon their foreheads;
And I saw, and behold, a Lamb was standing on Mount Zion, and with Him one hundred forty-four thousand, having the Name of His Father written on their foreheads;
I looked and saw the Lamb standing on Mount Zion. With him were 144,000 who had his name and his Father's name written on their foreheads.
From the Latin
And I beheld, and lo a lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
Simplified
I looked, and saw the Lamb standing on Mount Zion. With him were 144,000 who had his name, and the name of his Father, written on their foreheads.
And I saw the Lamb on the mountain of Zion, and with him a hundred and forty-four thousand, marked on their brows with his name and the name of his Father.
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 vidi : et ecce Agnus stabat supra montem Sion, et cum eo centum quadraginta quatuor millia, habentes nomen ejus, et nomen Patris ejus scriptum in frontibus suis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܚܙܝܬ ܘܗܐ ܐܡܪܐ ܩܐܡ ܥܠ ܛܘܪܐ ܕܨܗܝܘܢ ܘܥܡܗ ܡܐܐ ܘܐܪܒܥܝܢ ܘܐܪܒܥܐ ܐܠܦܝܢ ܕܐܝܬ ܥܠܝܗܘܢ ܫܡܗ ܘܫܡܐ ܕܐܒܘܗܝ ܟܬܝܒ ܥܠ ܒܝܬ ܥܝܢܝܗܘܢ
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 εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ — ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
The standard critical text of the New Testament.
Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ — ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
The previous edition, still widely cited.
Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ — ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
The Society of Biblical Literature edition, freely licensed.
Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ — ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
The edition that turned scholarship toward the earliest manuscripts.
Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ — ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
An independent critical text built from the oldest witnesses then known.
Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ — ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
A recent critical edition following documentary evidence closely.
Καὶ εἶδον καὶ ἰδοὺ τὸ ἀρνίον — ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ ἀριθμός ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
The reading of the majority of surviving manuscripts.
Καὶ εἶδον καὶ ἰδοὺ — ἀρνίον — ἐπὶ τὸ ὄρος Σιὼν καὶ μετ᾽ αὐτοῦ — ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι — — — — τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν.¶
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 |
|---|---|---|
| τὸ the | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| ἑστὸς standing | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἀριθμός number | Byz | NA28, NA27, SBL, WH, Treg, Tyn, TR |
| τὸ the | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| ὄνομα name | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| αὐτοῦ of Him | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| καὶ and | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 14:1
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
381 occurrences in the New Testament, rendered 50 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 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.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
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
ἰδού,
[in LXX chiefly for הִנֵּה,]
prop. imperat. 2 aor. mid. of ὁράω, used as a demonstrative particle, with frequency much greater in LXX and NT than in cl. (v. M, Pr., 11),
ἰδού, a demonstrative particle, [in Grk. writ. fr. Soph. down], found in the N. T. esp. in the Gospels of Matthew and of Luke, used very often in imitation of the Hebr. nan, and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: behold! see! lo! It is inserted in the discourse after a gen. absol., Mt. i. 20; ii. 1, 13; ix. 18; xii. 46; xvii. 5; Xxvi.47; xxviii. 11. καὶ ἰδού is used, when at the close of a narrative something new is introduced, Mt. ii. 9; ili. 16; iv. 11; viii. 2, 24, 29,32, 34; ix. 2 54. 20; xii. 10; KV 224 ΧΥΙ- Ss) KIX. 10... eva. 91; ΧΧΥΪ. 51: ΧΧΥΤΙ ὦ, 7; Lk. i. 20, 31, 36; ii. 9[R GL Tr br. ], 25; ix. 30, 38 sq.; x. 25; xiv. 2; xxiv.13; Acts xii.7; xvi.1; when a thing is specified which is unexpected yet sure, 2 Co. vi. 9 (καὶ ἰδοὺ ζῶμεν, and nevertheless we live), cf. Mt. vii. 4; when a thing is specified which seems…
Read the full entry →ἰδού. Moulton (Pro/eg. p. 11) has shown that the frequency with which ἰδού (originally the imper. of εἰδόμην and accented ἰδοῦ) is used by certain NT writers is due to the fact that they were accustomed to the constant use of an equivalent interjection in their own tongue: cf. Wellhausen £ini.* p. 22. As showing, however, that the interjection was used in the Kou where no Hebraistic influence is predicable, we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά σοι αὐτήν, with reference to the return of a file, 76. 10691 (very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one has brought me a letter about the bread, but if you send a letter by…
Read the full entry →ἰδού (idou) — look!.
ἰδοῦ
(ἴδου Hdn.Gr. cited in [Refs 4th c.AD+]aorist 2 imperative middle of ὁρά; but,
II. ἰδού (on the accent see Hdn.Gr.[Refs] adverb, lo! behold! (even with words of hearing, ἰδοὺ δοῦπον αὖ κλύω τινά [Refs 5th c.BC+]
II.1. with Nouns and Prons., ἰ. χελιδών Klein [Refs 6th c.BC+], etc.; ἰ. ἐγώ here am I, [LXX+NT]; οὐκ ἰ. Ἀαρώ; [LXX]
II.2. with Verbs,
II.2. a in the imperative, ἰ. θεᾶσθε [Refs 5th c.BC+]; especially in offering a thing, take it! ἰ. δέχου παῖ [Refs 5th c.BC+]
II.2. b in indicative of all tenses, ἰ. πείθομαι [NT+5th c.BC+] with past tenses, [LXX+NT]; in the middle of a sentence, [NT]
II.3. with questions, ἰ., τί ἔστι; [Refs 5th c.BC+]
ἰδού
idou
second person singular imperative middle voice of 1492; used as
imperative lo!; --behold, lo, see.
see GREEK for 1492
ἰδού
v.
See! Lo! Behold! Look!
ἰδού 2nd sg mid imperat of εἰδόμην, as adv. lo! behold! see there! Soph.; ἰδού, δέχου there! take it! Lat. en tibi! id. Soph., etc.:— well, as you please! Ar.
in repeating another's words quizzingly, ἰδού γ᾽ ἄκρατον oh yes, wine, id. Ar.
Verb-2AMM-2S — Verb · second aorist · middle · imperative · second person · singularsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Singular
208 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.
Counted over the 603 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀρνίον (lemma: arnion) means 'a little lamb' or simply 'lamb.' It is a diminutive form derived from ἀρήν and is used in various contexts, including the New Testament, where it often refers to Christ as the sacrificial lamb. The term appears frequently in Revelation, highlighting its significance in early Christian texts.
ἀρνίον, -ου, τό
(dimin. of ἀρήν; v. MM, s.v.),
[in LXX: Ps 113 (114):4, 6 (pl., עאֹן בְּנֵן), Je 11:19 (כֶּבֶשׁ), 27 (50):45 (צָעִיר)*;]
a little lamb, a lamb: Jo 21:15, Re27.†
ἀρνίον, -ov, τό, (dimin. fr. ἀρήν, 4. v.), [fr. Lys. down], a little lamb, a lamb: Rev. xiii. 11; Jesus calls his followers τὰ ἀρνία pov in Jn. xxi. 15; τὸ ἀρνίον is used of Christ, innocently suffering and dying to expiate the sins of men, very often in Rey., as v. 6, 8,12, etc. (Jer. xi. 19; xxvii. (1.) 45 ; Ps. exiii. (exiv.) 4, 6; Joseph. antt. 3, 8, 10.)
ἀρνίον. P Theéad 814 (A.D. 306) ἀρνία ἐνιαύσια,15 ἀρνία καὶ ἐρύφια. BGU II. 3775 7 (early vii)A.p.), with other animal names, many in the -tov form—kKapyAt(a), ὀρνίθ(ια), perh. χοίρ(ια), ete. P Strass I. 247% (A.p, 118) ἀρνίων ἐπιγονῆ(ς) . - ἀριθμῶι ἀρνίω(ν). P Gen I. 687 (Α.Ὁ. 382) ἀρνία ἕνδεκα. Its choice by the author of the Apocalypse as an exclusive term, for very frequent use, is part of a general tendency of the vernacular, in which nouns in -ίον multiplied fast: it is interesting to note that he has followed that tendency much earlier than our papyrus writers did in the case of this word. The complete absence of diminutive force in ἀρνίον as against ἀρήν may be noted. (MGr ἀρνί.)
ἀρνίον (arnion) — lamb.
ἀρνίον, τό,
diminutive of ἀρήν, a little lamb, [Refs 5th c.BC+]
II. sheepskin, fleece, [Refs 2nd c.AD+]
ἀρνίον
arnion
diminutive from 704; a lambkin:--lamb.
see GREEK for 704
ἀρνίον, ου, τό
n.n.
a lamb
ἀρνίον ἀρνός a sheep-skin, Luc.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
Lamb
(1.) Heb. kebes, a male lamb from the first to the third year. Offered daily at the morning and the evening sacrifice (Ex. 29:38-42), on the Sabbath day (Num. 28:9), at the feast of the New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3; 14:10-25).
The young of the sheep, and also the kid of the goat, Ex 12:5, Christ is the Lamb of God, Joh 1:29, as being the accepted sacrifice for human sin. The sacrifices of the Old Testament were an ordained and perpetual foreshadowing not only of his spotless holiness and his unresisting meekness, Isa 53:4-9. He is described in Re 5:6 12:11, as wearing the form of a sacrificial lamb in heaven itself. See PASSOVER and SACRIFICES.
→ Offering of Ex 29:38-41; Le 3:7; 4:32; 5:6; 22:23; 23:12; Nu 6:12; 7:15,21; 28:3-8
→ Not to be seethed (boiled) in its own mother's milk Ex 23:19
31 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 30 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἀποκριναμένων δὲ ἡμῶν, ὅτι „νόμιμα παρ’ ἑτέροις ἕτερα καὶ χρῆσις ἐνίων ὡς ἡμῖν καὶ τοῖς ἀντιδίκοις ἀπείρηται“, καὶ φαμένου τινὸς „ὡς πολλοί γε καὶ τὰ προχειρότατα ἀρνία οὐ προσφέρονται“, γελάσας „εὖ γε“ εἶπεν, „ἔστι γὰρ οὐχ ἡδέα.“
μόσχον τε καὶ κριὸν σὺν ἀρνίῳ ἐτείῳ ὁλομελῆ καυθησόμενα καὶ σὺν αὐτοῖς χίμαρον ἐπὶ παραιτήσει ἁμαρτημάτων.
λέγει γὰρ ὁ κύριος Ἔσεσθε ὡς ἀρνία ἐν μέσῳ λύκων.
εἰς τὸ ἐνεστὸς ιδ ἔτος Ἀντωνίνου Καίσαρος τοῦ κυρίου καὶ τοὺς ἐπακολουθοῦντας ἀπὸ γονῆς ἀρνίον α, ὃ νεμήσεται περὶ τὴν αὐτὴν κώμην καὶ διὰ ὅλου τοῦ νομοῦ διὰ νομέως
Στατιανοῦ τοῦ λαμπροτάτου ἡγεμόνος τὰ νῦν κτηθέντα μοι εἰς τὴν ἐνεστῶσαν ἡμέραν πρόβατα λη ἀρνία ιβ αἶγας β, ἃ καὶ νεμήσεται περὶ κώμην Παλῶσιν καὶ διʼ ὅλου τοῦ νομοῦ
μέρει τῶν κατʼ ἔτος ἐκβησομένων ἐξ αὐτῶν λημμάτων, διδόντος ἐμοῦ ὑπὲρ ἐπιγονῆς κατʼ ἔτος ἀρνία ἐνιαύσια εὐάρεστα θηλυκά τε καὶ ἀρρενικὰ εἴκοσι ἓξ ἔμποκα ἐπὶ λήμμασιν τοῖς προκειμένοις· δώσω
The Greek word ἵστημι (*histēmi*) means to make to stand or to set up, and can also refer to standing or being placed. It is used in various contexts, including appointing, establishing, and standing firm. The New Testament employs this term in verses like Mark 7:9 and Acts 1:23. There is some variation in its forms, with less frequent alternatives like ἱστάω and ἱστάνω noted in the lexicons.
ἵστημι, and in late writers, also ἱστάνω (Veitch, s.v.; Bl., § 23, 2; M, Pr., 55),
[in LXX chiefly for עמד, קוּם, also for נצב ni., hi., יצב hith., etc.].
Trans, in pres., impf., fut. and 1 aor. act. and in the tenses of the pass.
ἵστημι, more rarely ἱστάω ([({ν. Hdt. down; cf. Veitch s. v.)] ἱστῶμεν, Ro. iii. 31 RG) and ἱστάνω ([(late; cf. Veitch s. v.)] ἱστάνομεν, Ro. iii. 31 LT Tr WH), [ef. B. 44 (38) sq.; W. § 14, 1f.; 87 (83); WH. App. p. 168; Veitch p. 337 sq. |; fut. στήσω; 1 aor. ἔστησα; 2 aor. ἔστην; impv. στῆθι, inf. στῆναι, ptep. στάς ; pf. ἔστηκα [with pres. force; W. 274 (257)], inf. ἑστάναι [15 }2 5 νες G Tr -avae in Acts xii. 14] (nowhere ἑστηκέναι), ptep. mase. ἑστηκώς with neut. ἑστηκός, and in the shorter form ἑστώς, ἑστῶσα (Jn. viii. 9), with neut. ἑστώς and (LT Tr WH in Mt. xxiv. 15 [here R
ἵστημι (histēmi) — to stand.
ἵστημι
(compare ἱστάω, ἱστάνω),
I. causal, make to stand, imperative ἵστη [Refs 8th c.BC+]imperfect ἵστην, Epic dialect ἵστασκε [Refs 8th c.BC+]; 3rd.pers. plural ἵσταν [Refs 5th c.BC+]future στήσω, Doric dialect στᾱσῶ [Refs 3rd c.BC+]: aorist 1 ἔστησα, Epic dialect 3rd.pers. plural ἔστᾰσαν for ἔστησαν uncertain in [Refs 8th c.BC+]: aorist 1 middle ἐστησάμην (never intransitive)[Refs 4th c.BC+]: perfect ἕστᾰκα [LXX+5th c.BC+]; also ἕστηκα (see. below) in transitive sense, (δι-) [LXX+4th c.BC+] [same place]; ἑστακεῖα transitive in [Refs]
II. intransitive, stand,
II.1. active, aorist 2 ἔστην, Epic dialect στάσκον [Refs 8th c.BC+]; 3rd.pers. plural ἔστησαν, more frequently in [Refs 8th c.BC+]; imperative στῆθι, Doric dialect στᾶθι [Refs…
ἵστημι
histemi
a prolonged form of a primary stao stah'-o (of the same meaning, and
used for it in certain tenses); to stand (transitively or
intransitively), used in various applications (literally or
figuratively):--abide, appoint, bring, continue, covenant, establish,
hold up, lay, present, set (up), stanch, stand (by, forth, still, up).
Compare 5087.
see GREEK for 5087
ἵστημι
v.
I cause to stand, stand
ἵστημι histēmi 154x
pluperfect, ἑστάμην, also formed as στήκω 10x, trans. to make to stand, set, place, Mt. 4:5; to set forth, appoint, Acts 1:23; to fix, appoint, Acts 17:31; to establish, confirm, Rom. 10:3; Heb. 10:9; to set down, impute, Acts 7:60; to weigh out, pay, Mt. 26:15; intrans. to stand, Mt. 12:46; to stand fast, be firm, be permanent, endure, Mt. 12:25; Read the full entry →
ἵστημι for σίστημι, redupl. from ΣΤΑ Causal Tenses, to make to stand, Lat. sisto,
intr. to stand, Lat. sto,
Causal, to make to stand, set, Hom., etc.:— to set men in array, post them, Il., Xen.
to make to stand, stop, stay, check, Hom., etc.; στῆσαι τὴν φάλαγγα to halt it, Xen.; στ. τὰ ὄμματα to fix them, of a dying man, Plat.; ἵ. τὸ πρόσωπον, Lat. componere vultum, Xen.
to set up, ἱστ. ἱστόν to set up the loom, or to raise the mast, Hom.; to raise buildings, statues, trophies, etc., Hdt., attic; ἱστάναι τινὰ χαλκοῦν to set him up in brass, raise a brasen statue to him, Dem.
to raise, rouse, stir up, Hom., etc.; φυλόπιδα στήσειν to stir up strife, Od.; in aor1 mid., στήσασθαι μάχην id. Od.
Verb-RAP-NSN — Verb · perfect · active · participle · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
V-RAP-NSN Part of Speech: Verb Tense: peRfect Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Neuter
155 occurrences in the New Testament, rendered 54 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 153 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 345 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.
πολλαὶ δὲ καρτερίας καὶ σωφροσύνης ἐρασθεῖσαι ψυχαὶ καὶ ἐρημωθεῖσαι παθῶν ὅμως κράτος ὑπέμειναν θεοῦ καὶ τροπὴν τὴν πρὸς τὸ χεῖρον ἐδέξαντο, διασυνιστάντος αὑτόν τε καὶ τὴν γένεσιν τοῦ δεσπότου, ἑαυτὸν μέν, ὅτι ἀκλινὴς ἕστηκεν ἀεί, τὴν δὲ γένεσιν,…
εἶτα πρὶν στῆναι τὸν βωμὸν οἰωνῶν ἐφιπταμένων ἐπιθυμίᾳ τοῦ αἵματος φωνὴ θεία παρῆν ἀποσημαίνουσα πονηροὺς αὐτοῦ τοῖς ἐγγόνοις γείτονας ἐπὶ ἔτη τετρακόσια γενησομένους κατὰ τὴν Αἴγυπτον·
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἀρχιπροφήτης ἀπέστειλά σοι. αἱ μὲν οὖν προσήκουσαι αὐτῷ τάξεις φυλαχθήτωσαν ὥσπερ οἱ πρὸ ἐμοῦ ἔστησαν κατὰ τὸ ἐξ ἀρχῆς ἔθος. πρὸς δὲ τοὺς κακῶς ὑπεσχημένους ἀναλημφθήτωσαν αἱ δοθεῖσαι ὑπʼ
κράτιστον ἡγεμόνα τὸν στρατηγὸν … … τα εἶναι ἄχρηστα καὶ δηλῶσαι το … γὰρ σταθήσεται … … γεναμένῳ διαλογισμῷ τὸν στρατηγήσαντα Πτο … … … κέναι καὶ δεδηλωκέναι τίνα
σέ, ἐγώ τε καταδεής εἰμι καθὼς ἐκ τῆς ὄψεως ὁρᾷς, οὐ δύναμαι … … στηναι τηλικαύτης τῆς … … … … … ακαιαφ … … … … επις
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ὄρος (i.e., *oros*) means 'mountain' or 'hill.' It appears frequently in the New Testament, often referring to specific mountains like Sinai or the Mount of Olives. The word can also denote the hill district, contrasting with lowlands. Notably, it is used proverbially to express overcoming great challenges, as seen in 1 Corinthians 13:2.
ὄρος, -ους, τό,
[in LXX chiefly, and very freq., for הַר;]
a mountain: Mt 4:8 17:1, Mk 9:2, Jo 4:20, II Pe 1:18, al.; opp. to βουνός, Lk 3:5(LXX); ὄ. τ. ἐλαιῶν, Mt 21:1 24:3, al. (v.s. ἐ.); ὄ. Σιών (Σ., prob. in gem appos.), He 12:22, Re 14:1; ὄ. Σινά, Ac 7:30, 38, Ga 4:24, 25; τὸ ὄ., of the hill district as distinct from the lowlands, esp. the hills above the Sea of Galilee, Read the full entry →
ὄρος, -ovs, τό, (OPQ, ὄρνυμι [i. 6. a rising; see ὄρθρος ]), [fr. Hom. down], Sept. for 19, @ mountain: Mt. v. 14; Lk. iii. 5; Rev. vi. 14, and often; τὸ ὄρος, the mountain nearest the place spoken of, the mountain near by [but see 6, II. 1 b.], Mt. v.1; Mk. iii. 13 ; Lk. ix. 28; Jn. vi. 3,15; plur. ὄρη, Mt. xviii. 12; xxiv. 16; Mk. v.5; Rev. vi. 16, ete.; gen. plur. ὀρέων (on this uncontracted form, used also in Attic, ef. Bim. Gram. § 49 note 3; W. § 9, 2c.; [B. 14 (13); Dindorf in Fleckeisen’s Jahrb. for 1869 p.83]), Rev. vi. 15; ὄρη μεθιστάνειν a proverb. phrase, used also by rabbin. writ., to remove mountains, 1. 6. to accomplish most difficult, stupendous, meredible things: 1 Co. xiii. 2, ef. Mt. xvii. 20; xxi. 21; Mk. xi. 23.
ὄρος. That ὄρος is used in the papyri to denote the “ desert” is seen in the reference in P Tebt II. 3838 (A.D. 46) to the keepers of the registry-offices of Tebtunis and Kerkesuchaon-desert—tay πρὸς γρ(αφείῳ) Τεβτ(ύνεως) kal Κερκεσούx(@v)"Opovs. Cf. also the following passages showing that the ‘‘desert” was the regular place of burial—P Oxy II. 27427 (A.D. 89-97) ὑπάρχει δὲ αὐτῶι ἐπὶ τοῦ ἀπὸ λιβὸς (Wb oo emo 6 ] ὄρους ἥμισυ μέρος τάφου, P Ryl 11. 153° (A.D. 138--161) ἐν ταῖς ἐπ[ισ]ήμοις τοῦ ὄρους ἡμέραις, “on the high days of the cemeteries” (Edd.), and P Grenf II. 77> (iii/iv A.D.) (= Se/ectzons, p. 121), a letter regarding funeral expenses, which include a fowrdoire to a νεκροτάφος for conveying a body εἰς τὸ ὄρος for burial. According to Bell (P Lond IV. p. xvii.) ὄρος came to be used as a synonym of μοναστήριον (= ‘‘desert-monastery”). The ordinary meaning ‘‘mountain,” which…
Read the full entry →ὄρος (oros) — mountain.
ὄρος, εος, τό:
genitive plural ὀρέων (the form proper to Ionic dialect and other dialects) is required by the metre in [Refs 5th c.BC+], and is alone used in [LXX+2nd c.BC+]; but ὀρῶν (the Attic dialect form) is required in [Refs 5th c.BC+] for the sake of meter| in Doric dialect, [Refs 8th c.BC+], see at {ὄρειος} (οὔρεσιν is an Epicism in [Refs 7th c.BC+] at end of a hexameter, [Refs]; ὄρος is found in codices of [Refs 5th c.BC+] and should perhaps be restored elsewhere:—mountain, hill, ὄρεος κορυφῇσι [Refs 8th c.BC+]
2. canton, parish, ὄ. Ἀργειατᾶν, ὄ. Ὀγχνιάἱον, etc., [Refs 4th c.BC+]
3. in Egypt, desert, [Refs 1st c.AD+]; as place of burial, [Refs 1st c.AD+]
4. part of the foot, ={τὸ ἄνω πρὸ τῶν δακτύλων}, [Refs 2nd c.AD+]
ὄρος
oros
probably from an obsolete oro (to rise or "rear"; perhaps akin to 142;
compare 3733); a mountain (as lifting itself above the plain): -hill,
mount(-ain).
see GREEK for 142
see GREEK for 3733
ὄρος, ους, τό
n.n.
a mountain
ὄρος oros 63x
a mountain, hill, Mt. 5:1, 14; 8:1; 17:20
ὄρος ὄρος, ionic οὖρος, εος, a mountain, hill, Hom., etc.; pl. οὔρεα, id. Hom.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
Mount
Palestine is a hilly country (Deut. 3:25; 11:11; Ezek. 34:13). West of Jordan the mountains stretch from Lebanon far down into Galilee, terminating in Carmel. The isolated peak of Tabor rises from the elevated plain of Esdraelon, which, in the south, is shut in by hills spreading over the greater part of Samaria. The mountains of Western and Middle Palestine do not extend to the sea, but gently slope into plains, and toward the Jordan fall down into the Ghor.
East of the Jordan the Anti-Lebanon, stretching south, terminates in the hilly district called Jebel Heish, which reaches down to the Sea of Gennesareth. South of the river Hieromax there is again a succession of hills, which are traversed by wadies running toward the Jordan. These gradually descend to a level at the…
(Isaiah 29:3; Jeremiah 6:6) etc. [SIEGE]
65 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 63 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 346 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
λέγει γὰρ ἡ γραφή: Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.
Καίσαρος Δομιτιανοῦ Σεβαστοῦ Μεσορὴ κα λ. Διο … … καὶ οἱ μέτοχοι σιτολόγοι Κερκεσούχων Ὄρους καὶ ἄλλων κωμῶν … … μεμετρήμεθα ἀπὸ τῶν γενημάτων τοῦ … … ἔτους πυροῦ
αὐτῶν μὴ εἰδότων γράμματα. ἀναγέγραπται διὰ Λουρίου τοῦ πρὸς τῶι γραφείωι Τεπτύνεως καὶ Κερκεσούχων Ὄρους Πολέμωνος.
ἀνατέτακται διὰ Λουρίου τοῦ καὶ Ἀπολλωνίου τοῦ πρὸς τῷ γραφείῳ κώμης Τεπτύνεως καὶ Κερκεσούχων Ὄρους Πολέμονος μερίδος ἔτους ἕκτου Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Μεσορὴ νουμηνίᾳ.
Σιών is an indeclinable proper noun meaning Zion, derived from Hebrew. It refers primarily to a hill in Jerusalem and, by extension, to the city itself, often used poetically to represent the people of Israel or the Church. The New Testament employs it in various contexts, including Hebrews 12:22 and Revelation 14:1, where it symbolizes the heavenly Jerusalem.
Σιών, indecl., (its grammat. gend. in the N. T. does not appear from the pass. in which it is mentioned; ef. B. 21 sq. (19); in the Sept. when it denotes the city of Jerusalem ἡ Σιών occurs, as Ps. ci. (cii.) 14, 17; exxxi. (exxxii.) 13; exxxvi. (exxxvii.) 1), Hebr. ΤΟΥ [i. ©. ace. to some, ‘ protected’ or ‘ protecting’; ace. to others, ‘sunny’; al. al.]; Sion [so A. V., but properly (with R. V.)] Zion; 1. the hill on which the higher and more ancient part of Jerusalem was built (WI Wy city of David, because David captured it); it was the southwesternmost and highest of the hills on which the city stood; [many now would identify it with the eastern hill, some with the northern; cf. Furrer in Schenkel iii. 216 sqq.; Aiihlau in Riehm s. v.; per contra Wolcott in B. D. Am. ed.s. v.; Schultz in Herzog ed. 2 vi. p. 543 sq: ]- 2. used very often for the entire city of Jerusalem itself: Ro.…
Read the full entry →Σιών (Siōn) — Zion.
Σιών
indecl.,
in NT anarth., but in LXX when used of the city of Jerusalem, ἡ Σ.
(Heb. צִיּוֹן),
Zion;
1. the mountain: in typical sense, of the Church, Heb.12:22; of heaven, Rev.14:1.
2. The city, i.e. Jerusalem; in poetical sense;
__(a) of the inhabitants: θυγάτηρ Σ, Mat.21:5, Jhn.12:15" (LXX) ;
∑ιών
Sion
of Hebrew origin (6726); Sion (i.e. Tsijon), a hill of Jerusalem;
figuratively, the Church (militant or triumphant):--Sion.
see HEBREW for 06726
Σιών, ἡ
Prop.n.
Zion
Σιών Siōn 7x
Zion, Mt. Zion, a hill within the city of Jerusalem, indecl., Heb. 12:22; Rev. 14:1; poetic use, Mt. 21:5; Jn. 12:15; people of Israel, Rom. 9:33; 11:26; new Jerusalem of Christianity, 1 Pet. 2:6*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
7 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 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 126 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 πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν: Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.
τὸν … ντεσοι … ο πρα… ηθ … … ησιν … ικῶς· … σεποι… σίων … ιακρα … γησις
2 σὺν δὲ τοῖς … … Τῦβι τοῦ ἐνεστῶτος δ ἔτους … … … σιων τραπεζίταις Γαίου Σαρα … οὐσιῶν Οὐεσπασιανοῦ δραχμαὶ Ετπα τετρώβολον οὐσιῶν Τίτου … , γίνονται
καὶ στόμα … Σκύλακος Διοσκόρου οι … … … … … ων … … σιων … εἰς τὴν δημοσίαν τραπέζαν … παραλημψομένοις … … … ου και
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
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.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα 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
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἀριθμός (*arithmos*) means 'number' and is derived from a root meaning to count. It encompasses a range of meanings, including a fixed quantity, a sum, and even an abstract concept in philosophy. The New Testament references it in several verses, such as Luke 22:3 and Revelation 13:18, where it can denote both specific and indefinite numbers.
ἀριθμός, -ov, ὁ, [fr. Hom. down], a number; a. a fixed and definite number: τὸν ἀριθμὸν πεντακισχίλιοι, in number, Jn. vi. 10, (2 Mace. viii. 16; 3 Mace. v. 2, and often in Grk. writ.; W. 230 (216); [B. 153 (134)]); ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα, Lk. xxii. 3; dp. ἀνθρώπου, a number whose letters indicate a certain man, Rey. xiii. 18. Ὁ. an indefinite number, i. q. a multitude: Acts vi. 7; xi. 21; Rev. xx. 8.
ἀριθμός. P Petr IT. 1613. (middle 111,..6.) (= Witkowski®, p. 12) ἠκούσαμεν ἀριθμὸν ἔσεσθαι ἐκ τῶν ᾿Αρσινοε[ίω]ν, P Gen I. 1622 (A.D. 207) τοὶ τούτου ἀδελφοὶ ὄντες τὸν ἀριθμὸν πέντε. For the LXX ἀριθμῷ = ‘‘few” in Num 929, Ezek 1216 (Thackeray, Ο. 7. Gram. p. 39), cf. P Oxy IV. 7427 (B.c. 2) (= Witkowski’, p. 128) παράδος δέ τινι τῶν φίλων ἀριθμῳ αὐτάς (sc. δεσμάς), ‘deliver a few of them,” rather than ‘‘deliver them accurately counted” (as Wilcken αὐ. Witkowski). But note the combination in P Oxy X. 1270%6 (A.D. 159) ἀριθμῷ πλήρϊεις : so 20. 127374 (A.D. 260) with ἀριθμοῦ, and 126129 (A.p, 325). Another use appears in BGU IV. 108525 (A.D. 171) where P. M. Meyer restores περὶ τῶν... ἀρι]θμῷ τριάκοντα ἔντυχε τῷ στρατηγῷ] : ἀριθμῷ is ““α kind of rubric ”—‘‘ heading πο. 30,” or the like. ΟΟ15. 266° (iii/B.c). ὑπὲρ τῶν τὸν ἀριθμὸν ἀποδόντων τὸν κύριον, ‘as regards those who had completed…
Read the full entry →ἀριθμός (arithmos) — number.
ἀριθμός [ᾰ],
(ἁρ-[Refs], ὁ, number, first in [Refs 8th c.BC+]; πλῆθος ἐς ἀ. the amount in point of number,[Refs 5th c.BC+] 'count the pebbles on the shore', [Refs 5th c.BC+]; οὐ γιγνώσκων ψήφων ἀριθμούς, of a blockhead, [Refs 4th c.BC+]
2. amount, sum, πολὺς ἀ. χρόνου[Refs 5th c.BC+]; ἀ. [χρυσίου] a sum of money, [Refs]
3. ἀριθμῷ, absolutely, in certain numbers, [Refs 5th c.BC+]by tale, [Refs 5th c.BC+]
4. item or term in a series, ὁ δεύτερος ἀ.[Refs 5th c.BC+]; τοὺς ἀ. τοῦ σώματος points of the body, [Refs 5th c.BC+]: hence as a mark of completeness, πάντας τοὺς ἀ. περιλαβών[Refs 5th c.BC+]; τοῦ καθήκοντος τοὺς ἀριθμούς the sum total of duty, [Refs 2nd c.AD+]
ἀριθμός
arithmos
from 142; a number (as reckoned up):--number.
see GREEK for 142
ἀριθμός, οῦ, ὁ
n.m.
a number, total
ἀριθμός *ἄρω number, Lat. numerus, Od., etc.; ἀριθμόν in number, Hdt., attic; ἀριθμὸν ἕξ Hdt.; ἐς τὸν ἀρ. τρισχίλια id. Hdt.; also, ἓν ἀριθμῶι id. Hdt.; so in attic
amount, sum, extent, πολὺς ἀρ. χρόνου Aeschin.; ἀρ. ἀργυρίου a sum of money, Xen.
as mark of station, worth, rank, μετ᾽ ἀνδρῶν ἀριθμῶι among men, Od.; οὐκ ἔχουσιν ἀριθμόν have no account made of them, Eur.; οὐδ᾽ εἰς ἀριθμὸν ἥκεις λόγων you come not into my account, id. Eur.
mere number, quantity, opp. to quality, worth, ἀριθμὸς λόγων a mere set of words, Soph.; so of men, οὐκ ἀρ. ἄλλως not a mere lot, Eur.; so ἀριθμός alone, like Hor.'s nos numerus sumus, Ar.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
num'-ber:
I. NUMBER AND ARITHMETIC
II. NOTATION OF NUMBERS
1. By Words
2. By Signs
3. By Letters
III. NUMBERS IN OLD TESTAMENT HISTORY
IV. ROUND NUMBERS
V. SIGNIFICANT NUMBERS
1. Seven and Its Multiples
(1) Ritual Use of Seven
(2) Historical Use of Seven
(3) Didactic or Literary Use of Seven
(4) Apocalyptic Use of Seven
2. The Number Three
3. The Number Four
4. The Number Ten
5. The Number Twelve
6. Other Significant Numbers
VI. GEMATRIA
LITERATURE
I. Number and Arithmetic.
The system of counting followed by the Hebrews and the Semites generally was the decimal system, which seems to have been suggested by the use of the ten fingers. Hebrew had separate words only for the first nine units and for ten and its multiples. Of the sexagesimal system, which seems to have been introduced into Babylonia by the Sumerians and which, through its development there, has influenced the measurement of time and space in the…
Like most Oriental nations, it is probable that the Hebrews in their written calculations made use of the letters of the alphabet. That they did so in post-Babylonian times we have conclusive evidence in the Maccabaean coins; and it is highly probable that this was the ease also in earlier times. But though, on the one hand, it is certain that in all existing MSS of the Hebrew text of the Old Testament the numerical expressions are written at length, yet, on the other, the variations in the several versions between themselves and from the Hebrew text, added to the evident inconsistencies in numerical statement between certain passages of that text itself seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and in fact misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing…
Isa 65:11. See GAD 3.
19 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 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 102 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.
τάξει δὲ ἀριθμὸς οἰκεῖον, ἀριθμῶν δὲ φύσεως νόμοις γεννητικώτατος ὁ ἕξ·
λάρνακα τετράστεγον κατασκευάσας πηχῶν τὸ μῆκος τριακοσίων πεντήκοντα δὲ τὸ πλάτος καὶ τριάκοντα τὸ βάθος, εἰς ταύτην σὺν τῇ μητρὶ τῶν παίδων καὶ ταῖς τούτων γυναιξὶν ἀνέβη, τά τε ἄλλα ὅσα πρὸς τὰς χρείας ἐπικουρήσειν αὐτοῖς ἔμελλεν ἐνθέμενος, ζῷά…
ἀγὼν ἦν ὑμῖν ἡμέρας τε καὶ νυκτὸς ὑπὲρ πάσης τῆς ἀδελφότητος, εἰς τὸ σώζεσθαι μετ̓ ἐλέους καὶ συνειδήσεως τὸν ἀριθμὸν τῶν ἐκλεκτῶν αὐτοῦ.
ἀπελευθερα … νος χαίρειν ὁμολογῶ ἐσχηκέναι παρὰ σοῦ δάνειον διὰ χειρὸς ἀργυρίου δραχμὰς ἑκατὸν ἀριθμοῦ πλήρης τόκων δραχμιαίων ἑκάστης μνᾶς κατὰ μῆνα ἃς καὶ ἀποδώσω σοι σὺν τοῖς τόκοις
Δεῖος Δωρᾶτος τῶν ἐκ τοῦ ἀριθμοῦ τοῦ Ἀρσεινοείτου Ἡρακλείδῃ τῷ καὶ Οὐαλερίῳ Ἡρακλείδου καὶ ἑτέρῳ Ἡρακλείδῃ τῷ καὶ Οὐαλερίῳ Λυσιμάχου
χαίρειν. ὁμολογοῦμεν διὰ τόδε τὸ χειρόγραφον εἰληφέναι παρὰ σοῦ ἀργυρίου σεβαστοῦ νομίσματος δραχμὰς τετρακοσίας ἀριθμοῦ πλήρης καὶ πυροῦ ἀρτάβας ι γίνονται πυροῦ ἀρτάβαι δέκα , μέτρῳ ὀγδόῳ σοῦ Ἀπολιναρίου,
The Greek word ἑκατόν (i.e., *hekaton*) means 'a hundred' and is indeclinable. It appears in various New Testament passages, including Matthew 13:8 and Mark 4:8. The word is also referenced in classical literature and has Latin and other Indo-European cognates. There are no significant disagreements among the lexicons regarding its meaning.
ἑκατόν, oi, ai, τά, [fr. Hom. down], a hundred: Mt. xiii. 8 (sc. καρπούς) ; xviii. 12; Jn. xix. 39, ete.
ἑκατόν. P Lond 11784 (a.p. 194) (ΞΞ 111. p. 217, Selections, p. 100) ἐνἸτάγιον πᾶν ἐκ πλήρους δηνάρια ἑκατόν, “a fee amounting altogether to a hundred denarii.” Other citations are needless. MGr has ἑκατό(ν). ἑκατοντάρχης (—06). The variations between rst and 2nd decl. forms of this word in the papyri may be illustrated by P Ryl IT. 1413 (A.D. 37) a petition addressed Tatwr Τρεβίωι ᾿Τούστωι éxaτοντάρχῃ and 16. 8117 (c. A.D. 104) διὰ TOOL... 2... ] ἑϊκατον]τάρχου ᾿Ιουλίου. See for the Biblical usage Thackeray Gr. i. p. 156. For a reference to a soldier \eyeGyos δευτέρας ἑκατονταρχίας Βραβιρίου who accompanied apparently as a guard a cargo-boat of grain belonging to the government, see P Oxy II. 2769 (A.p. 77). The form éxaτόνταρχος along with πεντηκόνταρχος (cf. Exod 1821 a/.) is found in Predsigke 599 (Ptol.). The rin ἑκατόνταρχος is due to false analogy with πεντηκόνταρχος, as in…
Read the full entry →ἑκατόν (hekaton) — hundred.
ἑκᾰτόν,
[Refs 4th c.AD+] ἑκοτόν [Refs 4th c.BC+], οἱ, αἱ, τά, indeclinable:— a hundred, [Refs 8th c.BC+]: in compounds frequently loosely for very many. (Dissim. from sém [kcirc]ṃtóm, compare εἷς and Latin centum, Lithuanian ši[mtilde]tas, etc.)
ἑκατόν
hekaton
of uncertain affinity; a hundred:--hundred.
ἑκατόν
Indec.num.
one hundred
ἑκατόν
a hundred, Lat. centum, Il., etc.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
hun'-dred (me'-ah; hekaton).
See NUMBER.
17 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 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 112 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.
τούτῳ μὲν οὖν τὸ θεῖον ἀεὶ παρίσταται πνεῦμα πάσης ὀρθῆς ἀφηγούμενον ὁδοῦ, τῶν δὲ ἄλλων, ὡς ἔφην, τάχιστα διαζεύγνυται, ὧν καὶ τὸν βίον ἐν εἴκοσι καὶ ἑκατὸν ἐτῶν ἀριθμῷ πεπλήρωκε·
Ὁ δὲ θεὸς τοῦτον μὲν τῆς δικαιοσύνης ἠγάπησε, κατεδίκαζε δʼ οὐκ ἐκείνων μόνων τῆς κακίας, ἀλλὰ καὶ πᾶν ὅσον ἦν ἀνθρώπινον τότε δόξαν αὐτῷ διαφθεῖραι καὶ ποιῆσαι γένος ἕτερον πονηρίας καθαρόν, ἐπιτεμόμενος αὐτῶν τὸν βίον καὶ ποιήσας ἐτῶν οὐχ ὅσα…
καὶ προσαποτεισάτω ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα πέντε καὶ ἱερὰς τοῖς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ἑκατὸν καὶ μηδὲν ἧσσον ἐπάναγκον ἔστω ποιεῖν αὐτοῖς κατὰ τὰ προγεγραμμένα. Ἀμμώνιος ὁ παρὰ Σώσου
ἐστιν χαλκοῦ δραχμὰς τρισχιλίας ἑξακοσίας , τὸ δὲ πᾶν χαλκοῦ τάλαντον ἓν δραχμὰς δισχιλίας ἑκατὸν καὶ παρὼν ἐπὶ τοῦ ἀρχείου ὁ Χαιρήμων ἀνωμολογήσατο ἀπέχειν τὸ τοῦ χαλκοῦ τάλαντον α
Πετεσούχωι τοῖς Πανοβχούνιος τοῦ Τοτοηοῦς τοῖς δυσὶν Πέρσαις τῆς ἐπιγονῆς χαλκοῦ νομίσματος δραχμὰς πεντακισχιλίας ἑκατὸν ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Πετεαρσεμθεῖ ἐν μηνὶ Φαρμοῦθι τοῦ ιε
τεσσεράκοντα (transliterated as tessarakonta) means 'forty' and is indeclinable. It appears in several New Testament verses, including Matthew 4:2 and John 2:20. The word has variations in spelling, notably τεσσαράκοντα, which is more common in earlier texts. Additionally, in classical contexts, it refers to a body of justices known as 'the Forty'.
τεσσεράκοντα. The spelling τεσσεράκοντα for τεσσαράκοντα is adopted in all the NT occurrences of the word, but is by no means common in the papyri during i-iii/a.p.: see however P Flor I. 61% (A.D. 85) (= Chrest. II. p. 89) διὰ τεσ[σ]εράκοντα ἐτῶν, 26. 869 (i/a.p.), P Gen I. 241} (A.D. 96), P Tebt II. 388819 (A.D. 98), P Oxy XIV. 1685'® (a.p. 158), and BGU III. 916* (Vespasian) ὡς ἐτῶν τεσεράκοντία. For the spelling τεσσαράκοντα, which is universal in Ptolemaic times and predominant till the Byzantine age, it is sufficient to note P Lond 2628 (A.D. 11) (=II. p. 177) ἐτῶν τεσσαράκοντα τριῶν (but τεσσερακόστου in /. +), and P Fay 12218 (c. A.D. 100) ὑποδείγματα μεγάλων Teco apaκοντα, ‘‘ forty specimens of the large sort.” The two forms τεσσ]αράκοντα and τεσσεράκοντα are found in the same document P Meyer 61718 (Α. Ὁ. 125), evidence, as Deissmann has pointed out (ad ἃ. p- 43f.), that in…
Read the full entry →τεσσαράκοντα (tessarakonta) — forty.
τεσσᾰράκοντα [ρᾰ],
Attic dialect τεττᾰράκοντα [Refs]; Ionic dialect τεσσεράκοντα (which see); Sicilian Ionic τετράϟοντα [Refs 6th c.BC+]; Doric dialect τετρώκοντα [Refs 4th c.BC+] and see at {τεσσαρακοστός}; once Doric dialect τεταράκοντα [Refs]; Boeotian dialect πετταράκοντα (which see): οἱ, αἱ, τά, indeclinable:—forty, [Refs 8th c.BC+]
II. οἱ τ. the Forty, a body of justices who went round the Attic demes to hear all causes up to ten drachmae, [Refs 5th c.BC+]; also cases of assault, [Refs 4th c.BC+]: changed from Thirty to “Forty” after the expulsion of the Thirty Tyrants, [Refs 4th c.BC+]
τεσσεράκοντα
tessarakonta
the decade of 5064; forty:--forty.
see GREEK for 5064
τεσσαράκοντα
Indec.num.
forty
τεσσαράκοντα τέσσαρες forty, Hom., etc.
οἱ τ. the Forty, a body of justices who went round the Attic demes to hear causes, Dem.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
21 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 22 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 62 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.
λέγει γὰρ ὁ προφήτης: Καὶ ἦν Μωϋσῆς νηστεύων ἐν ὄρει Σινᾶ, τοῦ λαβεῖν τὴν διαθήκην κυρίου πρὸς τὸν λαόν, ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα.
Φαρμοῦθι ἑβδόμηι ἐν Τεπτύνει τῆς Πολέμωνος μερίδος τοῦ Ἀρσινοείτου. ὁμολογοῦσιν Χαιρήμων Ἁρμιύσιος ὡς ἐτῶν τεσσεράκοντα ἑπτά , οὐλὴ καρπῶι ἀριστερῶι, καὶ ὁ τούτου υἱὸς Ὀρσενοῦφις ὡς ἐτῶν εἴκοσι ἑνός
τοῦ Ἡρώδου, ἡ Ἀπία μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Διδύμου τοῦ Λυσιμάχου ὡς ἐτῶν τεσσεράκοντα ἓξ οὐλὴ μήλωι δεξιῶι οἱ δύο Θαήσι Ψενκήβκιος τοῦ καὶ Κρονίωνος τοῦ Μαρσισούχου ὡς
ἐπιμίξω ἑτέροις πρόβασι ὧν ποιμὴν ἐγὼ ὁ Λύκος. ἀπεγραψάμην παρὰ στρατηγῷ πρόβατα ρμ ἑκατὸν τεσσεράκοντα αἶγας θ ἐννέα. ἔτους γ Ἀντωνίνου Καίσαρος τοῦ κυρίου Μεχεὶρ ε. ἀπεγραψάμην παρὰ βασιλικῷ
τέσσαρες (tessares) means 'four' and is used in various forms, including the nominative and accusative. It appears in several New Testament verses, such as Matthew 24:31 and Mark 2:3. The lexicons note some variation in forms, particularly between τέσσαρες and τέσσερες, but there is no significant disagreement on its meaning.
τέσσαρες, -ων, οἱ, αἱ, τέσσαρα, τά, gen. τεσσάρων, dat. τέσσαρσιν, ({Lchm. reads τέσσερες 7 times to 33, Tdf. 6 to 35, Tr 6 to 33, WH 6 to 34; Lchm. sometimes has τέσσερα, Τ Tr WH always; L.Tr sometimes have τέσσερας (see WH. App. p. 150)]; but no editor adopts € in the gen. or dat. ; see τεσσαράκοντα and reff.), four: Mt. xxiv. 31; Mk. ii. 3; Lk. ii. 37; Jn. xi. 17; Acts x. 11; Rey. iv. 4, ete.
τέσσαρες, “four.” On the forms τέσσαρες and τέσσερες see WH Wotes*, p. 157. Moulton (Proleg. p. 36) notes that the characteristic Achaian acc. in—es is well established in the vernacular, and that ‘‘in the NT τέσσαρας never occurs without some excellent authority for τέσσαρες. Te adds to the discussion of τέσσαρες as accusative the reminder that the word ‘‘is isolated, as the only early cardinal which ever had a separate acc. form,” and cites statistics from the Ostraca to show how this indeclinable form predominated in business language before A.D. 200 (26. p. 243). The dat. pl. τέτρασι in Ac 115 D is interesting.
τέσσαρες (tessares) — four.
τέσσᾰρες, οἱ, αἱ, τέσσαρα, τά,
genitive ων: dative τέσσαρσι (ν) [NT+5th c.BC+]; poetry τέτρᾰσι [Refs 8th c.BC+], and in late Prose, as [LXX+1st c.BC+], variant in [NT], and in good codices of [Refs 4th c.BC+]:—Attic dialect τέττᾰρες, τέττᾰρα, dative τέτταρσιν [Refs 5th c.BC+]; also τάρων (see. τάρες) for τεττάρω; Phocian dative τεττάροις [Refs 2nd c.BC+]:—Ionic dialect and later Gr. τέσσερες, τέσσερα, [Refs 5th c.BC+], etc. (dative τέσσερσι [LXX+8th c.BC+]; since however τέσσερα(ς) and τεσσεράκοντα, apart from Ionic dialect, are not common in Papyri before 2nd c.AD, the LXX autographs probably had τέσσαρα(ς) and τεσσαράκοντ; the form τέσσερα(ς) is here due to avoidance by the copyists of the sequence ε-α-α:—Doric dialect τέτορες, τέτορα, [Refs 8th c.BC+] —Epic dialect (probably _Aeolic dialect_) πίσῠρες [ῐ] [Refs 8th…
Read the full entry →τέσσαρες
tessares
tessara tes'-sar-ah
a plural number; four:--four.
τέσσαρες, τέσσαρα
Adj
four
τέσσαρες τέσσα^ρες, οἱ, αἱ, τέσσαρα, ων, τά, four, Lat. quatuor, Hom., etc.
Adj-NPF — Adjective · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
A-NPF Part of Speech: Adjective Case: Nominative Number: Plural Gender: Feminine
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
41 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 41 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 137 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.
αὐτίκα ὁ ἀπὸ μονάδος ἐν διπλασίονι λόγῳ παραυξηθεὶς ἕβδομος, ὁ τέσσαρα καὶ ἑξήκοντα, τετράγωνος μέν ἐστιν ὀκτάκις ὀκτὼ πολυπλασιασθέντων, κύβος δὲ τεσσάρων ἐπὶ τέσσαρα τετράκις·
τεσσάρων γὰρ Χάμου παίδων γενομένων Χουσαῖον μὲν οὐδὲν ἔβλαψεν ὁ χρόνος·
μνήσθητι, κύριε, τῆς ἐκκλησίας σου, τοῦ ῥύσασθαι αὐτὴν ἀπὸ παντὸς πονηροῦ καὶ τελειῶσαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθεῖσαν, εἰς τὴν σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ: ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα…
Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους
μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι
ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου ὡς ἐτῶν ν χαλκοῦ τάλαντα τέσσαρες . βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πατῆς ὁ ἀποδόμενος, ὃν ἐδέξατο Ὧρος
χιλιάς (chilias) means 'a thousand' and is used in various contexts to denote the number one thousand or a very large quantity. It appears in several New Testament verses, including Luke 14:31 and Acts 4:4. The word is derived from the root for 'thousand' and has been used since ancient times, with references in classical literature as well.
χιλιάς, -άδος, ἡ
(< χίλιοι),
[in LXX for אֶלֶף ;]
the number one thousand, a thousand: Lk 14:31, Ac 4:4, I Co 10:8, Re 5:11 7:4-8 11:13 14:1, 3 21:16.†
χιλιάς, -ddos, ἡ, (χίλιοι), a thousand, the number one thousand: plur., Lk. xiv. 31; Acts iv. 4; 1 Co. x. 8; Rev. v. 11; vii. 4-8; xi. 18; xiv. 1-3; xxi. 16; Sept. for 7x, D278, [Hdt. on.]
χιλιάς. We may note P Oxy IV. 74218 (B.c. 2) (as amended Berichtigungen p. 328) ὅ]ρα ἐμὲ ἠγορακέναι πᾳρ[ὰ ΙΠόθο]υ τὴν χιλίαν δέσμην (δραχμῶν) δίεκάπΊεντε, “see I have bought from Pothus the thousand bundles for fifteen drachmae.” But Witkowski (Z//.? p. 128) understands τὴν χιλίαν δέσμην = ἑκάστην τὴν χιλιάδα δεσμῶν, as meaning “ αἵ fifteen drachmae for a bundle of a thousand.
χιλιάς (chilias) — thousand.
χῑλι-άς, άδος, ἡ:
genitive plural χιλιάδων [Refs 5th c.BC+]:—a thousand, [Refs 5th c.BC+]
2. generally, large number, [Refs 3rd c.BC+]; πολλαὶ χ., of lines of poetry, [Refs]
3. Χιλιάδες, αἱ, title of poem by [Refs 3rd c.BC+]
II. ={χιλιετηρίς}, [Refs]; Ῥωμαϊκὴ χ., title of work by Asinius Quadratus, [Refs 5th c.AD+]
χιλιάς
chilias
from 5507; one thousand ("chiliad"):--thousand.
see GREEK for 5507
χιλιάς, άδος, ἡ
n.f.
a thousand
χιλιάς χι_λιάς, άδος, the number one thousand, a thousand, Hdt., Aesch.; c. gen., πολλαὶ χιλιάδες ταλάντων Hdt.: —generally, a very large number, Theocr.
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
thou'-zand ('eleph; chilioi).
See NUMBER.
23 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 23 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 147 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.
ἦσαν δὲ κατ’ ἐκεῖνον τὸν χρόνον τρεῖς μὲν ἱερεῖς, νεωκόρων δὲ πολλαὶ χιλιάδες.
στολὰς δὲ ἱερατικὰς τοῖς ἀρχιερεῦσι σὺν ποδήρεσιν ἐπωμίσι καὶ λογίῳ καὶ λίθοις χιλίας·
λέγει γὰρ ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ.
ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα τῶν γενημάτων πάντων· τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ
ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ δραχμὰς χιλίας διακοσίας. προπωλήτρια καὶ βεβαιώτρια τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Τιτῶς ἡ ἀποδομένη ἣν
τὸν ὁμολογοῦντα τὴν συμπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους παραχρῆμα διὰ χειρὸς ἀργυρίου κεφαλαίου δραχμὰς χιλίας διακοσίας καὶ βεβαιώσειν τὸν ὁμολογοῦντα τὰ κατὰ τὴν πρᾶσιν ταύτην διὰ παντὸς πάσῃ βεβαιώσει.
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-NPF — Verb · present · active · participle · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
V-PAP-NPF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural 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
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ὄνομα (onoma) means 'name' and can refer to the title or reputation of a person or thing. It appears in various contexts in the New Testament, such as indicating authority or character (e.g., Mt 10:41) and is often contrasted with the reality behind the name (e.g., Rev 3:1). The term can also signify a mere name or pretext, as seen in Mk 9:41.
ὄνομα, -τος, τό,
[in LXX chiefly for שֵׁם;]
in general, the name by which a person or thing is called: Mt 10:2, Mk 3:16, Lk 1:63, Jo 18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (Bl., § 30, 3), Mk 14:32, Lk 1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ (ὄ. αὐτῷ), Lk 1:5, Jo 1:6, al.; ὀνόματι, seq. nom. prop., Mt 27:32, Mk 5:22, Lk 1:5, Read the full entry →
ὄνομα, -ros, τό, (NOM [others TNO; see Vaniéek p. 1239], cf. Lat. nomen [Eng. name], with prefixed o [but see Curtius § 446]), Sept. for pw, [fr. Hom. down], the name by which a person or a thing is called, and distinguished from others; 1. univ.: of prop. names, Mk. iii. 16; vi. 14; Acts xiii. 8, etc. ; τῶν ἀποστόλων τὰ ὀνόματα, Mt. x. 2; Rev. xxi. 14; ἄνθρωπος or ἀνὴρ @ ὄνομα, πόλις ἢ Ov. , Sc. ἦν, named, foll. by the name in the nom. [ef. B. § 129, 20,3]: Lk. i. 26sq.; 11. 25; viii. 41; xxiv. 13,18; Acts xiii. 6, (Xen. mem. 3, 11, 1); οὗ [L ᾧ] τὸ ὄνομα, Mk. xiv. 32; καὶ τὸ ὄν. αὐτοῦ, αὐτῆς, ete., Lk. i. 5, 27; ὄνομα αὐτῷ se. ἦν or ἐστίν [B. u.s.], Jn. i.6; ili. 1; xviii. 10; Rey. vi. 8; ὀνόματι, foll. by the name [cf. B. § 129 a. 3; W. 182 (171) ], Mt. xxvii. 32; Mk. v. 22; Lk.i. 5; x. 38; xvi. 20; xxiii.50; Actsv. 1,34; vili. 9; ix. 10-12, 33, 86; χ- 1; χὶ; 28,5 Χ- 19., χυ!. ἔν 14.…
Read the full entry →ὄνομα. (1) For ὄνομα, the ame by which a person or thing is called, we may cite: P Magd 24! (B.c. 218) Αἰγυπτία τις, ἧι λέγεται εἶναι ὄνομα Ψενοβάστι[ς, P Lond 854” (i/ii a.p.) (ΞΞ ΠΙ. p. 206, Selections p. 70) τῶν φίλων [ἐ]μ[ῶν τ]ὰ ὀνόματα ἐνεχάραξα τοῖς ἱ[εἸροῖς ἀειμνή (σὺ τως, “1 carved the names of my friends on the sanctuaries for perpetual remembrance ”—a traveller’s letter, and BGU 11. 4232 (i1/A.D.) (= Selections, p. 92) to[t]t [δέ] pov ὄνομα ᾿Αντῶνις Μάξιμος. Deissmann (1.4.3, p. 121) claims the phrase ὧν τὰ ὀνόματα as ‘‘a characteristic documentary formula,” e.g. P Oxy III. 485%! (a.p. 178) ὧν τὰ ὀνόματα ἐπὶ τῶν [τόπων δηλωθήσεται, ““ whose names will be ascertained on the spot” (Edd.), BGU 11. 432-38 (a.p. 190) ὧν τὰ ὀνόματα τῷ βιβλιδίῳ δεδήλωται, “whose names are shown in the little book” (cf. Phil 43). (2) By a usage similar to that of the Heb. Dv’, ὄνομα comes in the NT to…
Read the full entry →ὄνομα (onoma) — name.
ὄνομα,
Aeolic dialect and Doric dialect ὄνῠμα [Refs]; Laconian dialect *ἔνυμα probably in proper nouns Ἐνυμακρατίδας [Refs]; poetry also (for the sake of meter) οὔνομα (see.below), which appears regularly in codices of [Refs 5th c.BC+], and sometimes in other Ionic dialect prose authors (variant in [Refs 5th c.BC+], but is probably not Ionic; Ionic dialect Inscrr. have only ὄνομα, [Refs 8th c.BC+] et saep.:—name of a person or thing, in [Refs 8th c.BC+] always of a person, except ἐρέω δέ τοι οὔνομα λαῶν [Refs 8th c.BC+]; Ἀρήτη δ᾽ ὄνομ᾽ ἐστὶν ἐπώνυμον [Refs 8th c.BC+] is used absolutely, by name, πόλις ὄ. Καιναί [Refs 5th c.BC+]; ὀνόματι λέγειν by name, [Refs 5th c.BC+]; κατ᾽ ὄνομα by name, [Refs 3rd c.BC+]; ἀσπάζου τοὺς φίλους κατ᾽ ὄ. each by his name…
Read the full entry →ὄνομα
onoma
from a presumed derivative of the base of 1097 (compare 3685); a
"name" (literally or figuratively) (authority, character):--called, (+
sur-)name(-d).
see GREEK for 1097
see GREEK for 3685
ὄνομα, ατος, τό
n.n.
name, character, reputation
ὄνομα onoma 231x
a name; the proper name of a person, etc., Mt. 1:23, 25; 10:2; 27:32; a mere name or reputation, Rev. 3:1; in NT a name as the representative of a person, Mt. 6:9; Lk. 6:22; 11:2; the name of the author of a commission, delegated authority, or religious profession, Mt. 7:22; 10:22; 12:21; 18:5, 20; 19:29; 21:9; 28:19; Acts 3:16; 4:7, 12; εἰς ὄνομα, ἐν ὀνόματι, on the score of being possessor of a certain character, Mt. 10:41, 42; Mk.…
Read the full entry →ὄνομα ὄνομα, ατος, τό, Lat. nomen, a name, Hom., etc.:—absol., by name, πόλις ὄνομα Καιναί Xen., etc.; also in dat., πόλις Θάψακος ὀνόματι id. Xen.
ὄν. θεῖναί τινα to give one a name, Od.; but commonly in Mid., ὄν. θέσθαι id. Od., attic; and for Pass., ὄν. κεῖταί τινι Ar., etc.; ὄν. ἔχειν ἀπό τινος Hdt.
ὄνομα καλεῖν τινα to call one by name, Od., attic; so with pass. verbs. ὄν. ὠνομάζετο Ἕλενος Soph.; ὄν. κέκληται δημοκρατία Thuc.
name. fame, Ἰθάκης γε καὶ ἐς Τροίην ὄνομ᾽ ἵκει Od.; τὸ μέγα ὄν. τῶν Ἀθηνῶν Thuc.; ὄνομα or τὸ ὄν. ἔχειν to have a name for a thing (good or bad), 2 opt., Thuc.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
231 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 229 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 527 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
τὸ … κέναι ἡμῖν τὴν ἵππον καὶ παρʼ Ἰουδαίου … σθαι αὐτήν, οὗ τὸ ὄνομα ἀγνοοῦμεν. αὐτοῦ δὲ μηδʼ ἀποδεδωκότος ἡμῖν μηδὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπιδεδωκότος, ἐγράψαμέν
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ Ἀμπέλιον
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ὄνομα (onoma) means 'name' and can refer to the title or reputation of a person or thing. It appears in various contexts in the New Testament, such as indicating authority or character (e.g., Mt 10:41) and is often contrasted with the reality behind the name (e.g., Rev 3:1). The term can also signify a mere name or pretext, as seen in Mk 9:41.
ὄνομα, -τος, τό,
[in LXX chiefly for שֵׁם;]
in general, the name by which a person or thing is called: Mt 10:2, Mk 3:16, Lk 1:63, Jo 18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (Bl., § 30, 3), Mk 14:32, Lk 1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ (ὄ. αὐτῷ), Lk 1:5, Jo 1:6, al.; ὀνόματι, seq. nom. prop., Mt 27:32, Mk 5:22, Lk 1:5, Read the full entry →
ὄνομα, -ros, τό, (NOM [others TNO; see Vaniéek p. 1239], cf. Lat. nomen [Eng. name], with prefixed o [but see Curtius § 446]), Sept. for pw, [fr. Hom. down], the name by which a person or a thing is called, and distinguished from others; 1. univ.: of prop. names, Mk. iii. 16; vi. 14; Acts xiii. 8, etc. ; τῶν ἀποστόλων τὰ ὀνόματα, Mt. x. 2; Rev. xxi. 14; ἄνθρωπος or ἀνὴρ @ ὄνομα, πόλις ἢ Ov. , Sc. ἦν, named, foll. by the name in the nom. [ef. B. § 129, 20,3]: Lk. i. 26sq.; 11. 25; viii. 41; xxiv. 13,18; Acts xiii. 6, (Xen. mem. 3, 11, 1); οὗ [L ᾧ] τὸ ὄνομα, Mk. xiv. 32; καὶ τὸ ὄν. αὐτοῦ, αὐτῆς, ete., Lk. i. 5, 27; ὄνομα αὐτῷ se. ἦν or ἐστίν [B. u.s.], Jn. i.6; ili. 1; xviii. 10; Rey. vi. 8; ὀνόματι, foll. by the name [cf. B. § 129 a. 3; W. 182 (171) ], Mt. xxvii. 32; Mk. v. 22; Lk.i. 5; x. 38; xvi. 20; xxiii.50; Actsv. 1,34; vili. 9; ix. 10-12, 33, 86; χ- 1; χὶ; 28,5 Χ- 19., χυ!. ἔν 14.…
Read the full entry →ὄνομα. (1) For ὄνομα, the ame by which a person or thing is called, we may cite: P Magd 24! (B.c. 218) Αἰγυπτία τις, ἧι λέγεται εἶναι ὄνομα Ψενοβάστι[ς, P Lond 854” (i/ii a.p.) (ΞΞ ΠΙ. p. 206, Selections p. 70) τῶν φίλων [ἐ]μ[ῶν τ]ὰ ὀνόματα ἐνεχάραξα τοῖς ἱ[εἸροῖς ἀειμνή (σὺ τως, “1 carved the names of my friends on the sanctuaries for perpetual remembrance ”—a traveller’s letter, and BGU 11. 4232 (i1/A.D.) (= Selections, p. 92) to[t]t [δέ] pov ὄνομα ᾿Αντῶνις Μάξιμος. Deissmann (1.4.3, p. 121) claims the phrase ὧν τὰ ὀνόματα as ‘‘a characteristic documentary formula,” e.g. P Oxy III. 485%! (a.p. 178) ὧν τὰ ὀνόματα ἐπὶ τῶν [τόπων δηλωθήσεται, ““ whose names will be ascertained on the spot” (Edd.), BGU 11. 432-38 (a.p. 190) ὧν τὰ ὀνόματα τῷ βιβλιδίῳ δεδήλωται, “whose names are shown in the little book” (cf. Phil 43). (2) By a usage similar to that of the Heb. Dv’, ὄνομα comes in the NT to…
Read the full entry →ὄνομα (onoma) — name.
ὄνομα,
Aeolic dialect and Doric dialect ὄνῠμα [Refs]; Laconian dialect *ἔνυμα probably in proper nouns Ἐνυμακρατίδας [Refs]; poetry also (for the sake of meter) οὔνομα (see.below), which appears regularly in codices of [Refs 5th c.BC+], and sometimes in other Ionic dialect prose authors (variant in [Refs 5th c.BC+], but is probably not Ionic; Ionic dialect Inscrr. have only ὄνομα, [Refs 8th c.BC+] et saep.:—name of a person or thing, in [Refs 8th c.BC+] always of a person, except ἐρέω δέ τοι οὔνομα λαῶν [Refs 8th c.BC+]; Ἀρήτη δ᾽ ὄνομ᾽ ἐστὶν ἐπώνυμον [Refs 8th c.BC+] is used absolutely, by name, πόλις ὄ. Καιναί [Refs 5th c.BC+]; ὀνόματι λέγειν by name, [Refs 5th c.BC+]; κατ᾽ ὄνομα by name, [Refs 3rd c.BC+]; ἀσπάζου τοὺς φίλους κατ᾽ ὄ. each by his name…
Read the full entry →ὄνομα
onoma
from a presumed derivative of the base of 1097 (compare 3685); a
"name" (literally or figuratively) (authority, character):--called, (+
sur-)name(-d).
see GREEK for 1097
see GREEK for 3685
ὄνομα, ατος, τό
n.n.
name, character, reputation
ὄνομα onoma 231x
a name; the proper name of a person, etc., Mt. 1:23, 25; 10:2; 27:32; a mere name or reputation, Rev. 3:1; in NT a name as the representative of a person, Mt. 6:9; Lk. 6:22; 11:2; the name of the author of a commission, delegated authority, or religious profession, Mt. 7:22; 10:22; 12:21; 18:5, 20; 19:29; 21:9; 28:19; Acts 3:16; 4:7, 12; εἰς ὄνομα, ἐν ὀνόματι, on the score of being possessor of a certain character, Mt. 10:41, 42; Mk.…
Read the full entry →ὄνομα ὄνομα, ατος, τό, Lat. nomen, a name, Hom., etc.:—absol., by name, πόλις ὄνομα Καιναί Xen., etc.; also in dat., πόλις Θάψακος ὀνόματι id. Xen.
ὄν. θεῖναί τινα to give one a name, Od.; but commonly in Mid., ὄν. θέσθαι id. Od., attic; and for Pass., ὄν. κεῖταί τινι Ar., etc.; ὄν. ἔχειν ἀπό τινος Hdt.
ὄνομα καλεῖν τινα to call one by name, Od., attic; so with pass. verbs. ὄν. ὠνομάζετο Ἕλενος Soph.; ὄν. κέκληται δημοκρατία Thuc.
name. fame, Ἰθάκης γε καὶ ἐς Τροίην ὄνομ᾽ ἵκει Od.; τὸ μέγα ὄν. τῶν Ἀθηνῶν Thuc.; ὄνομα or τὸ ὄν. ἔχειν to have a name for a thing (good or bad), 2 opt., Thuc.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
231 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 229 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 527 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
τὸ … κέναι ἡμῖν τὴν ἵππον καὶ παρʼ Ἰουδαίου … σθαι αὐτήν, οὗ τὸ ὄνομα ἀγνοοῦμεν. αὐτοῦ δὲ μηδʼ ἀποδεδωκότος ἡμῖν μηδὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπιδεδωκότος, ἐγράψαμέν
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ Ἀμπέλιον
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πατήρ (patēr) means 'father' and can refer to a male parent, an ancestor, or even a metaphorical originator. It appears frequently in the New Testament, often in relation to God as the Father of believers, as well as in the context of respect for elders or teachers. The term can also denote a broader familial or ancestral connection, as seen in references to forefathers.
πατήρ [fr. τ. pa; lit. nourisher, protector, upholder ; (Curtius § 348)], πατρός, -rpl, -τέρα, voc. πάτερ [for which the nom. 6 πατήρ is five times used, and (anarthrous) πατήρ in Jn. xvii. 21 T Tr WH, 24 and 25 LT Tr WH; ef. B. § 129,5; W.§ 29,2; WH. App. p. 158], plur. πατέρες, πατέρων, πατράσι (Heb. i.1), πατέρας, 6,[fr. Hom. down], Sept. for 38, a father; 1. prop., i. q. generator or male ancestor, and either a. the nearest ancestor: Mt. ii. 22; iv. 21 sq.; viii. 21; Lk.i.17; Jn. iv.53; Acts vii. 143 1 Co. v. 1, etc.; of πατέρες τῆς σαρκός, fathers of the corporeal nature, natural fathers, (opp. to ὁ πατὴρ τῶν πνευμάτων), Heb. xii. 9; plur. of both parents, Heb. xi. 23 (not infreq. in prof. auth., ef. Delitzsch ad loc.); or Ὄ. a more remote ancestor, the founder of α race or tribe, progenitor of a people, forefather: 80 Abraham is called, Mt. iii. 9; Lk. i. 73; xvi. 24; Jn. viii.…
Read the full entry →πατήρ. For the looser use οἵ πατήρ as a title or respect or honour, see P Oxy X. 1296 (iii/A.D.), where the writer
πατήρ (patēr) — father.
πᾰτήρ, ὁ,
genitive and dative πατέρος, πατέρι in Epic dialect and Lyric poetry, Attic dialect πατρός, πατρί (which is also the commoner form in [Refs 8th c.BC+]; accusative always πατέρ; vocative πάτερ: plural πατέρες, πατέρας, πατέρων (πατρῶν only [Refs 8th c.BC+]; dative πατράσι [ᾰ] (cf. Sanskrit locative plural pitṛ[snull]u, no dative plural occurs in [Refs 8th c.BC+], late Epic dialect πατέρεσσι [Refs 4th c.AD+]:— father, [Refs 8th c.BC+]; πατρὸς πατήρ grandfather,[Refs 8th c.BC+]; τὰ πρὸς πατρός by the father's side, [Refs 5th c.BC+], etc.; especially of God, the father of the Israelites, [LXX]; father of men, [NT]; father of Jesus Christ, [Refs]
Read the full entry →πατήρ
pater
apparently a primary word; a "father" (literally or figuratively, near
or more remote):--father, parent.
πατήρ, πατρός, ὁ
n.m.
father, Father, ancestor
πατήρ acc. always πατέρα gen. pl. rarely πατρῶν a father, Hom., etc.; πατρὸς πατήρ a grandfather, Il.; τὰ πρὸς πατρός ῀ πατρόθεν, by the father's side, Hdt.
among the gods Zeus is called πατήρ, πατὴρ Ζεύς, π. ἀνδρῶν τε θεῶν τε Hom., Hes.; so Ζεὺς π. Aesch.; Ζεῦ πάτερ καὶ θεοί Ar.
a respectful mode of addressing elderly persons, Od.
metaph. the father of anything, Lat. auctor, π. ἀοιδᾶν Pind., etc.
in pl. fathers, i.e. forefathers, Hom.; ἐξ ἔτι πατρῶν as an inheritance from one's fathers, Od.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
fa'-ther (Anglo-Saxon, Foeder; German, Vater; Hebrew 'abh, etymology uncertain, found in many cognate languages; Greek pater, from root pa, "nourisher," "protector," "upholder"):
1. Immediate Male Ancestor:
Immediate male ancestor. The father in the Hebrew family, as in the Roman, had supreme rights over his children, could dispose of his daughter in marriage (Ge 29), arrange his son's marriage (Ge 24), sell his children (Ex 21:7), but not his daughter to a stranger (Ne 5:5), had power of life and death, as in the case of Isaac (Ge 22), Jephthah's daughter (Jud 11:34), the sacrificing of his children to Molech (Le 18:21; 20:3-5), etc. Respect, reverence and affection for…
Father
A name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).
The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father’s blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. (2 Kings…
Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17.
419 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 413 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 615 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
τὸ ἐπιβάλλον αὐτῷ μέρος δανείου οὗ ἔθετο Πατοῦς Ὥρου ὁ τῆς μητρὸς αὐτοῦ Ταρεήσιος πατὴρ ἐπὶ τοῦ ἐν Κροκοδίλων πόλει ἀρχείου χαλκοῦ δραχμὰς Ε καὶ τοὺς τούτων τόκους· ὃς
Φαγώνι, τοῖς δ τοῦ Πανοβχούνιος τοῦ Ταρεήσιος τῆς Πατοῦτος τῆς Παοῦτος μητρὸς τοῦ προγεγραμμένου πατρὸς Ὥρου, ἀπέχειν καὶ μὴ ἐπικαλεῖν περὶ ὀφειλήματος συναλλαγμάτων Αἰγυπτίων καὶ Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς
Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
γράφω (graphō) primarily means 'to write' and is derived from a sense of scratching or engraving. It encompasses various forms of writing, including inscribing letters, recording information, and expressing content in written form. In the New Testament, it appears in contexts such as recording scripture (e.g., Matthew 4:4) and writing letters (e.g., Acts 23:25). The lexicons do not show significant disagreement on its meanings.
γράφω, [in LXX chiefly for כּתב ];
to scrape, graze (Hom.), and later (Hdt.) to sketch, draw.
to write;
of forming or tracing letters on writing material: Jo 8:[6], Ga 6:11, II Th 3:17;
γράφω ; [impf. ἔγραφον]; fut. γράψω; 1 aor. ἔγραψα; pf. γέγραφα; Pass., [pres. γράφομαι]; pf. γέγραμμαι ; [plpf. 3 pers. sing. ἐγέγραπτο, Rev. xvii. 8 Lchm.]; 2 aor. ἐγράφην ; (prop. to grave, scrape, scratch, engrave ; ef. Germ. graben, eingraben ; γράψεν δὲ οἱ ὀστέον ἄχρις αἰχμή, Hom. Il. 17, 599; σήματα γράψας ἐν πίνακι, ib. 6, 169; hence to draw letters), towrite; 1. with reference to the form of the letters; to delineate (or form) letters on a tablet, parchment, paper, or other material: τῷ 8aκτύλῳ ἔγραφεν eis τὴν γῆν made figures on the ground, Jn. viii. 6 Rec. ; οὕτω γράφω so am I accustomed to form my letters, 2 Thess. iii. 17; πηλίκοις γράμμασι ἔγραψα with how large (and so, ill-formed [?]) letters I have written, Gal. vi. 11; ef. Winer, Riickert, Hilgenfeld ad loe. [for the views of those who regard éyp. as covering the close of the Ep. only, see Bp. Lghtft. and Mey.; cf. W.…
Read the full entry →γράφω. Deissmann (BS, pp. 112 ff. 249 f.) has shown the widespread juristic_use in the papyri of the ‘* biblical” γέγραπται with reference to the regulative and authoritative character
γράφω (graphō) — to write.
γράφω [ᾰ],
future -ψω[Refs 5th c.BC+]aorist ἔγραψα, Epic dialect γράψα [Refs 8th c.BC+]: perfect γέγραφα [Refs 5th c.BC+]:—middle, future γράψομαι [Refs 5th c.BC+]: aorist ἐγραψάμην [Refs 5th c.BC+]:—passive, future γρᾰφήσομαι [Refs 5th c.BC+], etc.: aorist ἐγράφην [ᾰ], [Refs 5th c.BC+]: perfect γέγραμμαι (also in middle sense, see near the end), 3rd.pers. singular ἔγραπται [Refs 3rd c.AD+]; participle ἐγραμμένος or ἠγρ- [Refs 1st c.AD+]: 3rd.pers. plural γεγράφαται [Refs], Doric dialect γεγράβανται [Refs]: pluperfect ἐγέγραπτο [Refs 5th c.BC+]: 3rd.pers. plural ἐγεγράφατο [Refs 8th c.BC+] only in aorist active:—scratch, graze, αἰχμὴ γράψεν οἱ ὀστέον ἄχρις [Refs 8th c.BC+]; γράψας ἐν πίνακι πτυκτῷ θυμοφθόρα πολλά having marked or drawn signs thereon, [Refs]represent by lines, draw, paint, [Refs 5th c.BC+]; γῆς περιόδους γ. draw maps, [Refs 5th…
Read the full entry →γράφω
grapho
a primary verb; to "grave", especially to write; figuratively, to
describe:--describe, write(-ing, -ten).
γράφω
v.
I write
γράφω graphō 191x
to engrave, write, according to the ancient method of writing on plates of metal, waxes tables, etc., Jn. 8:6, 8; to write on parchment, paper, etc., generally, Mt. 27:37, et al.; to write letters to another, Acts 23:25; 2 Cor. 2:9; 13:10, et al.; to describe in writing, Jn. 1:46; Rom. 10:5; to inscribe in a catalogue, etc., Lk. 10:20; Rev. 13:8; 17:8, et al.; to write a law, command, or enact in writing, Read the full entry →
γράφω Orig. sense, to scratch, scrape, graze, αἰχμὴ γράψεν ὀστέον Il.; σήματα γράψας ἐν πίνακι having scratched marks as tokens on a tablet, id. Il.:—then, to represent by lines drawn, to delineate, draw, paint, Hdt., Aesch.; εἰκὼν γεγραμμένη Ar.: also in Mid., ζῷα γράφεσθαι ῀ ζωγραφεῖν, Hdt.
to express by written characters, to write, τι id. Hdt.; γο. τινά to write a person's name, Xen.; γ. ἐπιστολήν, etc., id. Xen.; γρ. τι εἰς διφθέρας Hdt.
to inscribe, like ἐπιγράφω, γρ. εἰς στήλην Eur., Dem.
to write down, γρ. τινὰ αἴτιον to set him down as the cause, Hdt.
to register, enrol, γρ. τινὰ τῶν ἱππευόντων among the cavalry, Xen.; Κρέοντος προστάτου γεγράψομαι, as a dependent of Creon…
Verb-RPP-ASN — Verb · perfect · passive · participle · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
V-RPP-ASN Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Accusative Number: Singular Gender: Neuter
205 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 192 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 111 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.
ἀποδεῖ γὰρ τὰ μιμήματα τῶν ἀρχετύπων, τὰ δ’ ἀπὸ τῶν μιμημάτων γραφόμενα καὶ πλαττόμενα πολὺ μᾶλλον, ἅτε μακρὰν ἀφεστῶτα τῆς ἀρχῆς·
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
εἰκάδος τοῦ αὐτοῦ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἀποτεισάτω καθὰ γέγραπται παραχρῆμα ἐπάναγκον· ἡ δὲ πρᾶξις ἔστω Ἀγαθίνωι καὶ Πατῆτι ἐκ τοῦ δεδανεισμένου Πανᾶτος καὶ
καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ μὴ ποιῇ καθὰ γέγραπται ἀποτεισάτω ἐν τῷ ἐχομένωι μηνὶ παραχρῆμα ἡμιόλιον ἢ τὴν ἐσομένην ἐν τῇ ἀγορᾶι τιμήν,
ιϛ ἔτους· ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιήσηι καθὰ γέγραπται ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GPN — Article · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
T-GPN Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word μέτωπον (metopon) means 'forehead' and is derived from the components meaning 'between' and 'eye.' It covers the literal sense of the forehead and can also refer to the front of a wall or army. In the New Testament, it appears in Revelation, often in contexts related to marking or distinguishing individuals.
μέτωπον, -ου, τό
(μετά + ὤψ, an eye),
[in LXX for מֶצַח;]
the forehead: Re 7:3 9:4 13:16 14:1, 9 17:5 20:4 22:4.†
μέτωπον, -ov, τό, (μετά, oy ‘eye’), fr. Hom. down; Sept. for myn, [lit. the space between the eyes] the forehead: Rev. vii. 3; ix.43 xiii.163 xiv.1,9; xvii.5; xx. 4; xxii. 4.
μέτωπον. With Rev 1315, where the allusion is to the habit of marking soldiers and slaves with a distinctive brand (see Moffatt ad Δ. in EG7), we may compare P Lille I. 29 i. 36 (ili/B.c.) ὃ δὲ mwapad[aBay τὸ ἀνδράποδον μαστιγωσίάτω μὴ ἔλασσον ἑκατὸν πληγῶν Kal] στίξατο τὸ μέτωϊ πον --with reference to the punishment of a runaway slave. The word is naturally common in those personal descriptions with which the papyri have made us so familiar, e.g. BGU III. 975° (A.D. 45) (= Selections, p. 42) οὐλ]ὴ μετόπο ἀριστερὸ (/. μετώπῳ ἀριστερῷ), ‘‘a scar on the left forehead,” P Oxy I. 72 (A.D. g0) οὐ(λὴ) μετώπί(ῳ) μέσῳ, and P Fay 917° (A.D. 99) οὐλὴ μετόπωι ἐγ δεξιῶν. MGr μέτωπο. μέχρι, μέχρις. Μέχρι is used prepositionally (1) of ¢zme c. gen.—P Tebt I. 507° (B.C. 112-1) μέχρι τοῦ νῦν, ‘Sup to the present…
Read the full entry →μέτωπον (metōpon) — forehead.
μέτωπ-ον, τό,
also μέτωπ-ος, ὴ, [Refs]: (μετά, ὤψ):—properly the space between the eyes [Refs 4th c.BC+], brow, forehead, ὁ δὲ προσιόντα [ἤλασεν] μέτωπον ῥινὸς ὑπὲρ πυμάτης [Refs 8th c.BC+]; χαλάσας τὸ μ. [Refs 5th c.BC+]; mostly of men, but of a horse in [Refs 8th c.BC+]; of a boar, [Refs 5th c.BC+]; of a dog, [Refs]: in plural, of a single person, [Refs 8th c.BC+]
2. metaphorically, γαίας μ., of Etna, [Refs 5th c.BC+]
II. front, face of anything, as a wall or building, [Refs 5th c.BC+] stades on each face, [Refs]; τὰ μ. τῶν κλιμακτήρων vertical faces of the steps, [Refs]; wall extending inwards between two doors, [Refs]; front or front-line of an army, fleet, etc., [Refs 4th c.BC+]; εἰς μ. στῆναι to stand in line, [Refs 5th c.BC+]; ἐν μετώπῳ…
μέτωπον
metopon
from 3326 and ops (the face); the forehead (as opposite the
countenance):--forehead.
see GREEK for 3326
μέτωπον, ου, τό
n.n.
the forehead
μέτωπον metōpon 8x
forehead, front, Rev. 7:3; 9:4; 13:16; 14:1, 9; 17:5; 20:4; 22:4*
μέτωπον μέτ-ωπον, ου, τό, μετά, ὤψ the space between the eyes, the brow, forehead, Hom., etc.
the front or face of a wall or building, Hdt.: the front of an army or fleet, Aesch., Xen.; ἐπὶ μετώπου or ἐν μετώπῳ in line, opp. to ἐπὶ κέρως or κέρας (in column), Xen.
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
8 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 6 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.
τῆς δὲ τετάρτης πλευρᾶς, πεντήκοντα γὰρ οὖσα πήχεων ἡ ἑτέρα μέτωπον τοῦ παντὸς ἦν, εἴκοσι μὲν πήχεις ἀνεῴγεσαν κατὰ πύλας, ἐν αἷς ἀνὰ δύο κάμακες εἱστήκεσαν κατὰ μίμησιν πυλώνων.
Μετὰ δὲ τὸ παρελθεῖν με τὸ θηρίον καὶ προελθεῖν ὡσεὶ πόδας λ, ἰδού, ὑπαντᾷ μοι παρθένος κεκοσμημένη ὡς ἐκ νυμφῶνος ἐκπορευομένη, ὅλη ἐν λευκοῖς καὶ ὑποδήμασιν λευκοῖς, κατακεκαλυμμένη ἕως τοῦ μετώπου, ἐν μίτρᾳ δὲ ἦν ἡ κατακάλυψις αὐτῆς: εἶχεν δὲ τὰς…
μέτωπον ἔπουλον ἔνμοτον ὥστʼ ἂν κλινοπετῆ αὐτὸν εἶναι καὶ κινδυνεύειν τῶι βίωι. προσαγγέλλομέν σοι ἀσφαλισάμενον
κ τοῦ κυρίου Αὐτοκράτορος Αὐρηλίου Σεουήρου Ἀντωνίνου Σεβαστοῦ, Φαῶφι. σεσημείωμαι καὶ τῆς ἐπὶ τοῦ μετώπου … Μάρκος Κλαύδιος Θεόδωρος. ἀντίγραφον ὑπόκειται. ἔτους β καὶ κ Αὐρηλίου Σεουήρου Ἀντωνίνου Καίσαρος,
, ὡς ἐτῶν … , … στρογγυλοπροσώπου εὐοφθάλμου … … ἀνὰ μέσον τοῦ μετώπου οὐλὴν ω … … παρὰ Αὐρηλίου Σιβώλιος Διογένους μητρὸς … … ἀκολούθως τῇ ἀνενεχθησομένῃ
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-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος