Revelation 2:20 — Word Study
N1904ἀλλ᾽ ἔχω κατὰ σοῦ ὀλίγα ὅτι ἀφεῖς τὴν γυναῖκα σοῦ Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
BSAButalla I haveechō▸ againstkata yousu few things thathoti you permitaphiēmi▸ [allow, permit] theho womangunē [a female prophet, a false teacher] of yousu Jezebel,Iezabēl△ [a queen of Israel, known for wickedness] the [one]hos, hē callinglegō▸ [claims to be, professes] herselfheautou a prophetessprophētis [one who speaks God's message, a female messenger] andkai she teachesdidaskō▸ [instruction, guidance] andkai she misleadsplanaō▸ [deceives, leads astray] <the>ho Myemos servantsdoulos [My followers, those who serve Me] to commit sexual immoralityporneuō▸ [to commit fornication, to sin against their own bodies] andkai to eatphagein▸ idol-sacrifices.eidōlothutos [partake of meals, consume, offered to false gods, dedicated to pagan deities]
| Greek | English | Parsing |
|---|---|---|
| ἀλλ᾽ | But | Conjunction |
| ἔχω | I have | Verb, present, active |
| κατὰ | against | Preposition |
| σοῦ | you | Personal pronoun, second person, genitive |
| ὀλίγα | few things | |
| ὅτι | that | Conjunction |
| ἀφεῖς | you permit | Verb, present, active |
| τὴν | the | Article, accusative, singular |
| γυναῖκα | woman | Noun, accusative, singular |
| σοῦ | of you | Personal pronoun, second person, genitive |
| Ἰεζάβελ, | Jezebel, | Noun, proper name, indeclinable |
| ἡ | the [one] | Relative pronoun, nominative, singular |
| λέγουσα | calling | Verb, present, active |
| ἑαυτὴν | herself | Reflexive pronoun, third person, accusative |
| προφῆτιν | a prophetess | Noun, accusative, singular |
| καὶ | and | Conjunction |
| διδάσκει | she teaches | Verb, present, active |
| καὶ | and | Conjunction |
| πλανᾷ | she misleads | Verb, present, active |
| τοὺς | <the> | Article, accusative, plural |
| ἐμοὺς | My | Possessive pronoun, first person singular possessor, accusative |
| δούλους | servants | Noun, accusative, plural |
| πορνεῦσαι | to commit sexual immorality | Verb, aorist, active |
| καὶ | and | Conjunction |
| φαγεῖν | to eat | Verb, second aorist, active |
| εἰδωλόθυτα. | idol-sacrifices. | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads My servants to be sexually immoral and to eat food sacrificed to idols. |
| KJV | Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. |
| ASV | But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols. |
| YLT | 'But I have against thee a few things: That thou dost suffer the woman Jezebel, who is calling herself a prophetess, to teach, and to lead astray, my servants to commit whoredom, and idol-sacrifices to eat; |
| WEB | But I have this against you, that you tolerate your woman Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality and to eat things sacrificed to idols. |
| BBE | But I have this against you, that you let the woman Jezebel say she is a prophet and give false teaching, making my servants go after the desires of the flesh and take food offered to false gods. |
Where they part company is Ἰεζάβελ — see How Translations Differ.
The structure reveals a main complaint followed by several subordinate clauses that elaborate on the nature of the issue.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἔχω
The sentence as the grammar sees it Open the tree ›
1 of 26 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 2:20
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 Letter to the Church in Thyatiragenerated
Revelation 2:20 reveals Jesus' concern for the church in Thyatira, where He acknowledges their good works but condemns them for tolerating a woman named Jezebel. This figure symbolizes false teaching and moral corruption, leading believers away from the truth. The passage serves as a warning against compromising faithfulness to God in the face of misleading influences, similar to the warnings found in 1 Corinthians 5:6 and Galatians 5:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 2:4–14 | But I have this against you: You have abandoned your first love. |
| 2 | 1 Kings 16:31 | And as if it were not enough for him to walk in the sins of Jeroboam son of Nebat, he even married Jezebel the daughter of Ethbaal king of the Sidonians, and he then proceeded to serve and worship Baal. |
| 3 | 1 Kings 17:4–13 | And you are to drink from the brook, and I have commanded the ravens to feed you there.” |
| 4 | 1 Kings 19:1–2 | Now Ahab told Jezebel everything that Elijah had done and how he had killed all the prophets with the sword. |
| 5 | 1 Kings 21:7–15 | But his wife Jezebel said to him, “Do you not reign over Israel? Get up, eat some food, and be cheerful, for I will get you the vineyard of Naboth the Jezreelite.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — Ἰεζάβελ, Iezabēlgenerated
The name Ἰεζάβελ refers to a historical queen of Israel known for her idolatry and persecution of the prophets. In this context, it symbolizes a false teacher leading the church astray.
The use of this name indicates a serious moral failing within the church, as it evokes the negative legacy of the original Jezebel, who promoted pagan worship and immorality, as described in 1 Kings 16:31.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible states that the church tolerates a woman named Jezebel, who calls herself a prophetess. This is echoed in the KJV and ASV, which also highlight her role as a teacher leading believers into sin.
However, the translations differ in their wording. The KJV uses 'sufferest' while the BSB opts for 'tolerate.' Additionally, the ASV emphasizes her teaching, while the WEB states she 'teaches and seduces.'
Sentence Structuregenerated
The main verb is ἔχω, I have, which introduces the speaker's complaint. The structure includes clauses that detail the subject of the complaint, the identity of Jezebel, and the consequences of her teachings.
The sentence is complex, with multiple clauses describing the actions of Jezebel and their effects on the church, emphasizing the seriousness of the situation.
Septuagint Backgroundgenerated
The name Ἰεζάβελ does not appear in the Septuagint, as it is a proper noun from the Hebrew Bible. However, the legacy of Jezebel is well-known from the Old Testament, particularly in 1 Kings 16:31.
Her actions and influence in the Old Testament serve as a backdrop for understanding the warning given to the church in Revelation.
In plain words — the whole versegenerated
Revelation 2:20 shows Jesus speaking to the church in Thyatira, pointing out their tolerance for a false teacher named Jezebel. She misleads His followers into sexual immorality and eating food sacrificed to idols, which is a serious issue for the church.
Frequently Asked Questionsgenerated
To tolerate Jezebel means to allow false teachings and immoral practices to exist within the church without correction or discipline.
Jezebel is significant because she represents a corrupting influence that leads believers away from the truth of God's word, similar to the historical figure known for her idolatry.
The consequences include leading believers into sin and straying from the truth, which can result in judgment from God, as indicated in this passage.
The church can address false teachings by upholding sound doctrine, providing biblical teaching, and exercising church discipline when necessary.
Reflection Questionsgenerated
- In what ways might I be tolerating false teachings or influences in my own life?
- How can I ensure that I am being faithful to God's truth in my beliefs and actions?
- What steps can my church take to address and correct false teachings?
- How does the example of Jezebel challenge me to be discerning in my faith?
The early church on this verse — how the Fathers read it
Early church writers reference this passage to discuss the dangers of false teachings and the need for church discipline.
He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things;Early Church Fathers on Revelation 2 →
He is speaking to the leaders of the churches who fail to impose the severity of ecclesiastical discipline upon the extravagant and the fornicator and those who do whatever other kind of evil.Early Church Fathers on Revelation 2 →
Although on account of [your] faithfulness and your service for those in need I acknowledge your piety and your endurance, nonetheless I rightly blame you, because you allow the heresy of the Nicolaitans to exist openly.Early Church Fathers on Revelation 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 2:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNotwithstanding, I have a few things against thee,.... By way of complaint; so the Arabic version renders it, "I have a certain complaint against thee".
Read John Gill on Revelation 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNotwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
Read Robert Jamieson on Revelation 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNotwithstanding I have a few things against thee: See Poole on "", See Poole on "". Because thou sufferest that woman Jezebel: the doctrine of the Nicolaitanes, mentioned ,15, is so plainly expressed in the latter part of the verse, viz. maintaining the lawfulness of eating things offered to idols, and of fornication; that whosoever this woman was, it is plain she was one of that filthy sect. It is also plain, that she is called Jezebel with allusion to that wicked woman of that name who was the wife of Ahab, of whom we read, . She was an instrument to bring Ahab her husband to serve and worship Baal. It is also piain, that she was one that pretended to Divine revelations; she called…
Read Matthew Poole on Revelation 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. Ver. 20. Thou sufferest that woman Jezebel] It is a fault, then, not only to be active in evil, but to be passive of evil. Non faciendo malus, sed patiendo fuit, said the poet concerning the Emperor Claudius. The kings of the earth are taxed, Revelation 18:9., for not rooting out the Romish religion and setting up the truth.
Read John Trapp on Revelation 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) A few things.—The Sinaitic MS. has “I have much against thee; but the reading, I have against thee that thou lettest alone, &c., is to be preferred. Jezebel.—Some adopt the reading, “thy wife Jezebel.” From these words it has been thought that there was some personal influence at work for evil in Thyatira. Whether in the household of the “angel” or not is at least doubtful. The sin alleged against her is the same for which the Nicolaitanes are condemned—fornication, and the eating of things sacrificed to idols. If the above view be right, the leader of the exorcists is a woman—regarded by her followers as a prophetess, as one with a real message from God; but viewed by the Lord of the…
Read Charles John Ellicott on Revelation 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. That woman Jezebel] There is an allusion here to the history of Ahab and Jezebel, as given in 2 Kings 9:1-10:36; and although we do not know who this Jezebel was, yet from the allusion we may take it for granted she was a woman of power and influence in Thyatira, who corrupted the true religion, and harassed the followers of God in that city, as Jezebel did in Israel. Instead of that woman Jezebel, τηνγυναικαιεζαβηλ, many excellent MSS., and almost all the ancient versions, read τηνγυναικασουιεζαβηλ, THY WIFE Jezebel; which intimates, indeed asserts, that this bad woman was the wife of the bishop of the Church, and his criminality in suffering her was therefore the greater. This…
Read AdamClarke on Revelation 2 →CambridgeThe Cambridge Bible for Schools and Colleges20. a few things] Should be omitted: it has come in from Revelation 2:14, while the real construction is as in Revelation 2:4, “I have [somewhat] against thee, because …,” or better, “I have [this] against thee, that.…”that woman Jezebel] There is some authority for the reading “thy wife Jezebel,” and even if the possessive pronoun be not rightly inserted in the Greek text, it is a question whether the article ought not to be understood as equivalent to one. If the sense “thy wife Jezebel” be right, the allusion must be to 1 Kings 21:25 : there is some one (or something) at Thyatira who is, to the Angel of the Church, such a temptress as Jezebel was to Ahab. No doubt, if we suppose the…
Read Cambridge on Revelation 2 →Albert Barnes1798–1870Barnes' Notes on the BibleNotwithstanding, I have a few things against thee - Compare notes on Revelation 2:4. Because thou sufferest that woman Jezebel - Thou dost tolerate, or countenance her. Compare the notes on Revelation 2:14.
Read Albert Barnes on Revelation 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads My servants to be sexually immoral and to eat food sacrificed to idols.
But I have this against you, that you tolerate your woman Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality and to eat things sacrificed to idols.
But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess. By her teaching she misleads My servants to be sexually immoral and to eat food sacrificed to idols.
But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols.
Tyndale line
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.
But I have this against thee, that thou sufferest the woman Jezebel, who calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.
But I have this against thee, that thou sufferest the woman Jezebel, which calleth herself a prophetess; and she teacheth and seduceth my servants to commit fornication, and to eat things sacrificed to idols.
Notwithstanding, I have a few things against thee, because thou sufferest that woman Jezebel, who calleth herself a prophetess, to teach and to seduce my servants to commit lewdness, and to eat things sacrificed to idols.
Notwithstanding, I haue a few things against thee, that thou sufferest the woman Iezabel, which calleth her selfe a prophetesse, to teache and to deceiue my seruants to make them commit fornication, and to eate meates sacrificed vnto idoles.
Strictly literal
But I have against thee that thou permittest the woman Jezebel, she who calls herself prophetess, and she teaches and leads astray my servants to commit fornication and eat of idol sacrifices.
'But I have against thee a few things: That thou dost suffer the woman Jezebel, who is calling herself a prophetess, to teach, and to lead astray, my servants to commit whoredom, and idol-sacrifices to eat;
But I have a few things against you: that you allow the woman Jezebel, who is calling herself a prophetess, to teach, and to lead astray, My servants to commit whoredom, and to eat idol-sacrifices;
But I have this against you: You tolerate the woman Jezebel, who calls herself a prophetess. By her teaching she deceives my servants to commit sexual immorality and to eat food sacrificed to idols.
From the Latin
But I have against thee a few things: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach, and to seduce my servants, to commit fornication, and to eat of things sacrificed to idols.
Simplified
But I have something against you: you are allowing the woman called Jezebel who calls herself a prophetess to teach my followers, leading them astray into sexual sins, and to eat food sacrificed to idols.
But I have this against you, that you let the woman Jezebel say she is a prophet and give false teaching, making my servants go after the desires of the flesh and take food offered to false gods.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Sed habeo adversus te pauca : quia permittis mulierem Jezabel, quæ se dicit propheten, docere, et seducere servos meos, fornicari, et manducare de idolothytis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܐܝܬ ܠܝ ܥܠܝܟ ܣܓܝ ܕܫܒܩܬ ܠܐܢܬܬܟ ܐܝܙܒܠ ܗܝ ܕܐܡܪܐ ܥܠ ܢܦܫܗ ܕܢܒܝܬܐ ܗܝ ܘܡܠܦܐ ܘܡܛܥܝܐ ܠܥܒܕܝ ܠܡܙܢܝܘ ܘܡܐܟܠ ܕܒܚܝ ܦܬܟܪܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
ἀλλ᾽ ἔχω κατὰ σοῦ — ὅτι ἀφεῖς τὴν γυναῖκα — Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
The standard critical text of the New Testament.
ἀλλ᾽ ἔχω κατὰ σοῦ — ὅτι ἀφεῖς τὴν γυναῖκα — Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
The previous edition, still widely cited.
ἀλλ᾽ ἔχω κατὰ σοῦ — ὅτι ἀφεῖς τὴν γυναῖκα — Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
The Society of Biblical Literature edition, freely licensed.
ἀλλ᾽ ἔχω κατὰ σοῦ — ὅτι ἀφεῖς τὴν γυναῖκα — Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
The edition that turned scholarship toward the earliest manuscripts.
ἀλλ᾽ ἔχω κατὰ σοῦ — ὅτι ἀφεῖς τὴν γυναῖκα — Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
An independent critical text built from the oldest witnesses then known.
ἀλλ᾽ ἔχω κατὰ σοῦ — ὅτι ἀφεῖς τὴν γυναῖκα — Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
A recent critical edition following documentary evidence closely.
ἀλλ᾽ ἔχω κατὰ σοῦ — ὅτι ἀφεῖς τὴν γυναῖκα σοῦ Ἰεζάβελ, ἡ — ἑαυτὴν προφῆτιν καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλους πορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα.
The reading of the majority of surviving manuscripts.
ἀλλ᾽ ἔχω κατὰ σοῦ ὀλίγα ὅτι — τὴν γυναῖκα — Ἰεζάβελ, — — ἑαυτὴν προφῆτιν — — καὶ — — ἐμοὺς δούλους πορνεῦσαι καὶ — εἰδωλόθυτα.
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 |
|---|---|---|
| ὀλίγα few things | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| ἀφεῖς you permit | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| σοῦ of you | Byz | NA28, NA27, SBL, WH, Treg, Tyn, TR |
| ἡ the [one] | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| λέγουσα calling | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| καὶ and | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| διδάσκει she teaches | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| πλανᾷ she misleads | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| τοὺς <the> | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| φαγεῖν to eat | 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 2:20
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word 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-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
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
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
480 occurrences in the New Testament, rendered 48 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 473 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
ὀλίγος is an adjective meaning few, little, or small, often used in contrast to πολύς (many). It can refer to number, quantity, size, or duration, and appears in various contexts in the New Testament, such as Matthew 9:37 and 1 Peter 5:12. The word can also function adverbially, indicating a brief time or small extent.
ὀλίγος, -η, -ον
(on οὐχ ὁλ., v. infr.),
[in LXX chiefly for מְעַט;]
of number, quantity, size, few, little, small, slight: Mt 9:37 15:34, Mk 6:5 8:7, Lk 10:2 12:48 (sc. πληγάς, opp. to πολλάς), I Ti 5:23, He 12:10, Re 3:4 12:12; οὐκ ὀ. (in the best uncials written οὐκ ὀ.; v. WH, App., 143; M, Pr., 44; Thackeray, Gr., 126 f.), Ac 12:18 14:28 15:2 (c. gen. part.) Ac 17:4, 12 19:23, 24 27:20; pl., absol.,
ὀλίγος, τη, τον, [on its occasional aspiration (od.) see WH. App. p. 143; Tdf. Proleg. pp. 91,106; Scrivener, Introd. p. 565, and reff. 5. v. ov init.], Sept. for on, [fr. Hom. down], little, small, few, of number, multitude, quantity, or size: joined to nouns [ef. W. § 20, 1 b. note; B. § 125, 6], Mt. ix. 37; xv. 34; Mk. vi.5; viii. 7; Lk. X. 2; xii. 48 (ὀλίγας se. πληγάς [cf. B. § 134, 6; W. § 32, 5, esp. § 64,4], opp. to πολλαί, 47); Acts xix. 24; 1 Tim. vy. 23; Heb. xii.10; Jas. 111.5 RG; 1 Pet. iii. 20 RG; Rey. iii. 4; of time, short: χρόνος, Acts xiv. 28; καιρός, Rev. xii. 12; of degree or intensity, light, slight: τάραχος, Acts xii. 18; xix. 23; στάσις, xv. 2; χειμών, xxvii. 20. plur. w. a partitive gen.: γυναικῶν, Acts xvii. 4; ἀνδρῶν, ib. 12. ὀλίγοι, absol.: Mt. vii. 14; xx. 16; ΓΤ WH om. Tr br. the cl.]; xxii. 14; Lk. xiii. 23; 1 Pet. iii. 20 LT Tr WH; neut. sing.: Lk. vii.…
Read the full entry →ὀλίγος. The following are exx. of the varied uses of this common adj. with reference to (1) ¢¢me, as in Ac 1428, P Petr II. 40(a)4 (iii/B.c.) (= Witkowski*, p. 41) ἀνδρίζεσθε, ὀλίγος yap χρόνος ὑμῖν ἐστιν, P Fay 1231 (c. A.D. 100) ἡμέρας ὀλίγας, (2) xumber, as in Mt 957, P Ryl 11. 130! (A.D. 31) οὐκ ὀλίγην ἐλᾶν, ‘Ca quantity of olives,” and (3) degree, as in
ὀλίγος (oligos) — little/few.
ὀλίγος [ῐ], η, ον,
later ὀλίος (which see), of Size, little, small, frequently in [Refs 8th c.BC+]; ὀλίγῃ ὀπί with small, low voice, [Refs]; of stature,[Refs 3rd c.BC+]; of Space, ὀ. χῶρος [Refs 8th c.BC+]; of Time, χρόνος [Refs 5th c.BC+]
2. sometimes in a sense between that of Size and Quantity, ὀ. δόσις [Refs 8th c.BC+]not copious, [Refs 5th c.BC+]; ὑποστάσιες ὀλίγαι slight sediments, [Refs]; ὀ. καὶ οὐδέν little or nothing, [Refs 5th c.BC+]
3. of Degree, ὀ. καὶ μέγας of low and high degree, [Refs 7th c.BC+]
4. weak, ἀθυμοτέρη καὶ ὀλιγωτέρη φύσις [Refs 5th c.BC+]
II. of Number, few, or of Quantity, little, not in [Refs 8th c.BC+], frequently in Attic dialect, [Refs 5th c.BC+], but rare in Trag., as ὀλίγα κακά [Refs 5th…
ὀλίγος
oligos
of uncertain affinity; puny (in extent, degree, number, duration or
value); especially neuter (adverbially) somewhat:--+ almost,
brief(-ly), few, (a) little, + long, a season, short, small, a while.
ὀλίγος, η, ον
Adj & Adv.
small, brief, few, soon
ὀλίγος oligos 40x
little, small, in number, etc.; pl. few, Mt. 7:14; 9:37; 20:16; Lk. 13:23; δι’ ὀλίγων, i.e. λόγων, in a few words, briefly, 1 Pet. 5:12; little in time, short, brief, Acts 14:28; Rev. 12:12; πρὸς ὀλίγον, i.e. χρόνον, for a short time, for a little while, Jas. 4:14; little, small, light, etc., in magnitude, amount, etc., Lk. 7:47; Acts 12:18; 15:2; ἐν ὀλίγῳ, concisely, briefly, Eph.…
Read the full entry →ὀλίγος ὀλί^γος, η, ον of Number or Quantity, few, little, scanty, small, opp. to πολύς, Hom., etc.; the governing body in Oligarchies was called οἱ ὀλίγοι, Thuc., etc.
c. inf. too few to do a thing, Hdt., Thuc.
of Size, little, small, opp. to μέγας, Hom.; ὀλίγον ἢ οὐδέν little or nothing, Plat.
neut. ὀλίγον as adv., little, a little, slightly, Hom., Eur.; with comp. Adjs., ὀλίγον προγενέστερος Il.; ὀλ. ἧσσον Od.; so, ὀλ. τι πρότερον Hdt.; but ὀλίγῳ is more common with the comp. in Prose, id. Hdt., etc.
special phrases:
ὀλίγου δεῖν almost, ὀλίγοῦ ἐδέησε καταλαβεῖν wanted but little of overtaking, id. Hdt.:—hence ὀλίγου alone, all but, almost, Od., attic; ὀλίγου ἐς χιλίους hard upon 1000, Thuc.
44 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 42 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 29 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
παυσαμένου δὲ τοῦ ὑετοῦ μόλις ἤρξατο ὑποβαίνειν τὸ ὕδωρ ἐφʼ ἡμέρας ἑκατὸν καὶ πεντήκοντα, ὡς μηνὶ ἑβδόμῳ, ἱσταμένου δὲ ἦν ἑβδόμη, κατʼ ὀλίγον ὑπονοστεῖν ἀπολήγοντος.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐφυτεύθη οὖν ἐπὶ τῆς πέτρας Ὀασιτικά· ἀλλʼ ὅσα ποτὲ ὕπηρχεν ἐν ταμιείωι, ἦν δʼ ὀλίγα, ἐγὼ αὐτὰ ἐφύτευσα, ἃ οὐκ ἦν ἄξια ἀποστολῆς. οὐ μὴν ἀλλὰ καὶ ταῦτα καὶ
μετὰ τοῦ … συνετάγη δοῦναι , τοῖς δὲ παρʼ ἐμοῦ τότε οὐδεὶς ἔδωκε· μετὰ ὀλίγας δὲ ἡμέρας τὸν διασυνεστημένον παῖδα Θράσωνα Λευκίππωι τῶι γραμματεῖ ὥστε ἐκκομίζεσθαι τὰ ὀψώνια καὶ
μετὰ φυλακῆς τόπον ἐκ τόπου μεταγειοχότων καὶ ἐκ τοῦ τοιούτου πρα … ησων ἀπʼ ὀλίγων … καὶ διαγεγραφὼς εἰς ταῦτα μέρος τι· τὸ δὲ λοιπὸν διασυνεσταμένος τοῖς ἀνδράσιν καὶ
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
ἀφίημι (aphiemi) means to send away or release, encompassing a range of actions such as forgiving debts or sins, allowing someone to depart, and neglecting something. It appears in various contexts in the New Testament, including forgiveness in Matthew 9:2 and the release of the spirit in Matthew 27:50. The word is built from the prefix ἀπ- (away) and ἵημι (to send).
ἀφ-ίημι,
[in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc.;]
to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), I Co 7:11-13; of death, τ. πνεῦμα (Ge 35:18, Hdt., al.), Mt 27:50; (φωνήν, to utter a cry, Mk 15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mt 18:27; τ. ὀφειλήν, Mt 18:32; esp. of sins (Cremer 296 f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mt 9:2, Ro 4:7(LXX), I Jo 1:9, al.; punctiliar and…
Read the full entry →ἀφ-ίημι ; pres. 2 pers. sing. ἀφεῖς (fr. the form apéw, Rev. ii. 20 for Ree. ἐᾷς), [3 pers. plur. ἀφιοῦσιν Rev. xi. 9 Tdf. edd. 2, 7, ἔν. a form ἀφιέω ; cf. B. 48 (42)]; impf. 3 pers. sing. ἤφιε, with the augm. before the prep., Mk. i. 34; xi. 16, fr. the form apiw; whence also pres. 1 pers. plur. ἀφίομεν Lk. xi. 4 L T Tr WH for ἀφίεμεν Ree. and 3 pers. apiovow Rev. xi. 9 L T Tr WH; [see WH. App. p-: 167]; fut. ἀφήσω; 1 aor. ἀφῆκα, 2 pers. sing. -xes Rev. ii. 4 T Tr WH (cf. κοπιάω] ; 2 aor. impv. ἄφες, ἄφετε, subj. 8 pers. sing. ἀφῇ, 2 pers. plur. ἀφῆτε, [inf. ἀφεῖναι (Mt. xxiii. 23 L T Tr WH; LK. v. 21 L txt. T Tr WH)], ptep. ἀφείς, ἀφέντες ; Pass., pres. ἀφίεμαι, [yet 3 pers. plur. apiovra Jn. xx. 23 WH mrg. ete.; cf. ἀφίω above]; pf. 3 pers. plur. ἀφέωνται (a Doric form [ef. W. § 14, 3 a.; B 49 (42); Kiihner § 285, 4], Mt. ix. 2,5; Mk. ii. 5, [9] —in both these Gospels L [exe. in Mk.…
Read the full entry →ἀφίημι. Some abnormal NT forms of this very “irregular ’’ verb may be illustrated: cf. Moulton, Ainéectung, p. 82f. The unaugmented aor. pass. ἀφέθησαν in Rom 47 (from Ps 311) where δὲ has ἀφείθησαν) is matched by OG/S 435° (ii/B.c.) ἀφέθη; but BGU IV. 10228 (a.p. 196) ἀφθείθημεν (zc. ἀφειθ.). ᾿Αφέωνται is to be compared with the imper. ἀφεώσθω in Michel §85'4 (Arcadian ?iii/B.C.), as well as with the Herodotean ἀνέωται : see Pro/eg. p. 38 2. Against this note imper. ἀφείσθω in CPHerm 119 verso lii- 14 (Gallienus). The pres. ἀφεῖς in Rev 27° and Ex 32%? is best taken as a regular contraction of doles, from ἀφίω (not a contract verb), which is the normal conjugation into which the -μι verb tends here to merge itself: evidence for ἀφιέω seems to be wanting. The assumption of an ἀφέω, formed by proportion from ἀφήσω, is insufficiently supported by the barbarous Silco inscr., OG/7S 20118…
Read the full entry →ἀφίημι (aphiēmi) — to release: leave.
ἀφίημι,
2nd pers.singular ἀφίης[Refs 5th c.BC+] Ionic dialect ἀπίει[Refs 5th c.BC+], 1st pers.plural ἀφίεμεν[Refs 5th c.BC+]imperfect ἀφίειν, with double augment ἠφίειν[Refs 5th c.BC+]; 3rd.pers.singular ἀφίει[Refs 8th c.BC+], Ionic dialect ἀπίει[NT+5th c.BC+]; 2nd pers.plural ἀφίετε[Refs 4th c.BC+]; 3rd.pers.plural ἀφίεσαν [Refs 5th c.BC+]: future ἀφήσω[Refs 8th c.BC+], Ionic dialect ἀπ-[Refs 5th c.BC+]: perfect ἀφεῖκα[Refs 5th c.BC+]aorist I ἀφῆκα, Ionic dialectἀπ-, Epic dialect ἀφέηκα, used in indicative only, [Refs 8th c.BC+]aorist 2 indicative only in dual and plural, ἀφέτην, ἀφεῖμεν, ἀφεῖτε or ἄφετε, ἀφεῖσαν or ἄφεσα; imperative ἄφες, subjunctive ἀφῶ, optative αφείην (2nd pers.plural ἀφεῖτε[Refs 5th c.BC+]infinitive ἀφεῖναι, participle ἀφείς:—middle, ἀφίεμαι, Ionic dialect ἀπίεμαι, [Refs 5th c.BC+]: imperfect 3rd.pers.singular…
Read the full entry →ἀφίημι
aphiemi
from 575 and hiemi (to send; an intensive form of eimi, to go); to
send forth, in various applications (as follow):--cry, forgive,
forsake, lay aside, leave, let (alone, be, go, have), omit, put (send)
away, remit, suffer, yield up.
see GREEK for 575
ἀφίημι
v.
I send away, release, remit, forgive, permit
ἀφίημι aphiēmi 143x
to send away, dismiss, suffer to depart; to emit, send forth; τὴν φωνήν, the voice, to cry out, utter an exclamation, Mk. 15:37; τὸ πνεῦμα, the spirit, to expire, Mt. 27:50; to omit, pass over or by; to let alone, care not for, Mt. 15:14; 23:23; Heb. 6:1; to permit, suffer, let, forbid not; to give up, yield, resign, Mt. 5:40; to remit, forgive, pardon; to relax, suffer to become less intense, Rev. 2:4; to leave, depart from; to desert, forsake; to leave remaining or alone; to leave behind, i.e. at one’s death, Read the full entry →
ἀφίημι ι short in epic, except in augm. tenses: ι_ attic to send forth, discharge, Lat. emittere, of missiles, Hom., etc.:—hence to let loose, utter, give vent to words, Hdt., Trag.
to let fall, Il.
to send forth an expedition, dispatch it, Hdt.: Pass., of troops, id. Hdt.
to give up or hand over to, τινι τί id. Hdt., attic:—Pass., ἡ Ἀττικὴ ἀπεῖτο ἤδη Hdt.
to send away, let go, loose, set free, Il., attic:—c. acc. pers. et gen. rei, to set free from a thing, let off from, Hdt.: in legal sense to release from an engagement, accusation, etc., ἀφ. τινὰ φόνου Dem.
to dissolve, disband, break up an army, Hdt.:— to dismiss the council or law-courts, Ar.
to put away, divorce, Hdt.
to let go as an ἄφετος, consecrate, Xen.
of things, to get rid of, δίψαν Il.; to shed its blossoms, of plants, Od.; to slacken its force, of a dart, Il.
Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
146 occurrences in the New Testament, rendered 69 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 143 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 48 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.
χρώματα μὲν [ἡ] ὅρασις, φωνὰς δὲ ἀκοή, χυλοὺς δὲ γεῦσις, καὶ ὄσφρησις ἀτμούς, μαλακότητας δὲ καὶ σκληρότητας καὶ ὅσα θερμὰ ἢ ψυχρὰ λειότητάς τε καὶ τραχύτητας ἁφή.
ὡς δʼ ἀπιοῦσαν ἐπιλελοίπει τὰ ἀναγκαῖα, ἐν κακοῖς ἦν, ὕδατος δὲ σπανίζοντος ὑπʼ ἐλάτῃ τινὶ θεῖσα τὸ παιδίον ψυχορραγοῦν, ὡς μὴ παρούσης τὴν ψυχὴν ἀφῇ, προῄει πορρωτέρω.
οὕτως γὰρ εἶπεν: Ἐλεᾶτε, ἵνα ἐλεηθῆτε: ἀφίετε, ἵνα ἀφεθῇ ὑμῖν: ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν: ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν: ὡς κρίνετε, οὕτως κριθήσεσθε: ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν.
κομίσωμαι, ἔφη, τό τε ἐκφόριον καὶ τὸ ἀνήλωμα, ἐάν τι καταλείπεται κομίσασθε. καὶ ἡμεῖς ἀφήκαμεν οὖν αὐτούς. τὸν σπόρον τοῦ σησάμου ἐφώδευσα τῆι θ τοῦ Φαμενώθ, καὶ ἐνῆν ἀνατολὴ
Ζήνων ὑπὲρ στρ … … παραλάβετε Κλέαρχον … τὸ φόρετρον καὶ συντ … αὐτὸν ἄφετε ἔρρωσο. ε ἔτους … Μεσορὴ β
ἔτους ιϛ, Πανήμου ἐμβολίμου. ἄφες ἐκ καταπλοῦ ἐν βασιλικῆι εἰκοσόρωι εἰς Φιλάμμονα Θεσσαλὸν τῶν Νικοφίλου ξεναγὸν σχιζίαν πυρράκη κλαστὸν
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
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 γυνή (i.e., *gunē*) means 'woman' and can refer to any female, including wives and unmarried women. It is used in various contexts in the New Testament, such as addressing women with respect or affection. The term also specifically denotes a wife and appears in passages like Matthew 1:20 and 14:3. Lexicons note that it can imply different nuances depending on the context.
γυνή, -αικός, ἡ; 1. univ. a woman of any age, whether a virgin, or married, or a widow: Mt. ix. 20; xiii. 33; xxvii. 55; Lk. xiii. 11; Acts v. 14, ete.; ἡ μεμνηστευμένη τινὶ γυνή, Lk. ii. 5 RG; ἡ ὕπανδρος γυνή, Ro. vii. 2 ; γυνὴ xnpa, Lk. iv. 26 (1 K. vii. 2 (14); xvii. 9; femina vidua, | Nep. praef. 4). 2. a wife: 1 Co. vii. 3 sq. 10, 13 sq.; | Eph. ν. 22, ete.; γυνή τινος, Mt. v. 31 sq. ; xix. 3,5; Acts v. 1, 7; 1 Co. vii. 2; Eph. v. 28; Rev. ii. 20 [G L WH mrg.], ete. of a betrothed woman: Mt. i. 20, 24. ἡ γυνὴ τοῦ πατρός his step-mother: 1 Co. v. 1 (38 NW, Lev. xviii. 8). ἔχειν γυναῖκα : Mt. xiv.4; xxii. 28; Mk. vi. 18; xii. 23; Lk. xx. 33; see ἔχω, I. 2b. fin. γύναι, as a form of address, may be used — either in indignation, Lk. xxii. 57; or in admiration, Mt. xv. 28; or in kindness and favor, Lk. xiii. 12; Jn. iv. 21; or in respect, Jn. ii. 4; xix. 26, (as in Hom. Il. 3, 204; Od.…
Read the full entry →γυνή. This old noun retains from Homer down to MGr—where it has only changed its declension (ἡ yvvaika)—the two meanings of ‘‘woman”’ and ‘‘ wife”: it is superfluous to illustrate the one or the other, as we should get no light on the only questions that arise in NT, such as which word to use in rendering Mt 578. The meeting of two words characteristic of that passage does, however, make it worth while to quote Wiinsch 4 58° (iii/A.D.), where Domitiana prays that her lover may be wholly devoted to her, μηδεμίαν ἄλλην γυναῖκα μήτε παρθένον ἐπιθυμοῦντα. That γυναῖκα = ‘* married woman” in Mt /.c. is anyhow probable. The phrase of Mk 1215 ἢ etc., may be paralleled in the oldest word is | | the Κοινή. yovla extant Greek papyrus, P Eleph 1° (B.c. 311) (= Selections, p. 2) λαμβάνει Ἡρακλείδης Δημητρίαν Koray γυναῖκα γνησίαν παρὰ τοῦ πατρός κτλ. The irregularity of the word’s flexion naturally…
Read the full entry →γυνή (gunē) — woman.
γῠνή,
Doric dialect γυνά, Boeotian dialect βανά (see entry), ἡ, genitive γυναικός, accusative γυναῖκα, vocative γύναι (γυνή [Refs 6th c.BC+]: Aeolic dialect dative plural γυναίκεσσι [Refs 7th c.BC+]:—woman, opposed to man,[Refs 8th c.BC+] substantive, γ. ταμίη[Refs 8th c.BC+]; γρηΰς (which see), ἀλετρίς (which see), δμῳαὶ γυναῖκες [Refs 8th c.BC+]: vocative, as a term of respect or affection, mistress, lady, [Refs 5th c.BC+]; φαντὶ γυναῖκες the lasses say, [Refs]; πρὸς γυναικός like a woman, [Refs 4th c.BC+]; ὅρκους γυναικὸς εἰς ὕδωρ γράφω [Refs 5th c.BC+]
II. wife, spouse, [Refs 8th c.BC+]; opposed to ἑταίρα, [Refs 4th c.BC+]; γ. γνησία, [Refs 4th c.BC+]; also, concubine, [Refs 8th c.BC+]
γυνή
gune
probably from the base of 1096; a woman; specially, a wife:--wife,
woman.
see GREEK for 1096
γυνή, αικός, ἡ
n.f.
a woman, wife, my lady
γυνή Prob. from same Root as γίγνομαι. a woman, Lat. femina, opp. to man, Hom., etc.; with a second Subst., γυνὴ ταμίη housekeeper, δέσποινα γ., δμωαὶ γυναῖκες, etc., id. Hom.:—in voc. often as a term of respect, mistress, lady, Theocr.:— πρὸς γυναικός like a woman, Aesch.
a wife, spouse, opp. to παρθένος, Hom., Xen.
a mortal woman, opp to a goddess, Hom.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
221 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 214 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 424 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.
πάλιν δ’ αὖ γυναιξὶν ἡ φορὰ τῶν καταμηνίων εἰς ἑπτὰ τὰς πλείστας ἡμέρας χορηγεῖται.
περὶ Σάρρας τῆς Ἁβράμου γυναικός, καὶ πῶς τὸν βίον κατέστρεψεν.
ἀκούσατε οὖν περὶ τοῦ λαοῦ τί λέγει ἡ γραφή: Ἐδεῖτο δὲ Ἰσαὰκ περὶ Ῥεβέκκας τῆς γυναικὸς αὐτοῦ, ὅτι στεῖρα ἦν: καὶ συνέλαβεν.
ὠνὴν Αἰγυπτίαν ἥν ἔθετο διʼ Ἐσπνούθιος Αἰγυπτίου μονογράφου Κροκοδίλων πόλεως Τνεφερῶτι τῇ τοῦ Νεχθανούπιος γυναικὶ ἀντὶ τῆς παρακεχωρημένης ἐν τῆι ἄνω σφραγῖδι ἀρούρας μιᾶς ἡμίσους τετάρτου ὑφʼ ὑμῶν· καὶ
εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ μὴ ἐπελεύσεσθαι Ὧρον μηδʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ ἐπὶ τὸν
τὰ προγεγραμμένα. τοῦτο δʼ ἐστὶν τὸ ὀφείλημα ὃ ὤφειλεν Ἁρπὼς Παβῦτος καὶ ἡ τούτου γυνὴ Ταρεῆσις. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word Ἰεζάβελ (i.e., Jezebel) is a proper noun derived from Hebrew, referring to a historical figure, the wife of King Ahab, known for her promotion of idolatry and persecution of prophets. In the New Testament, it appears symbolically in Revelation 2:20, representing a false teacher or prophetess associated with immoral practices.
Ἰεζάβελ (L, Ἰεζ-; Tr. -βέλ; Rec. -βήλ) ἡ, indecl. (Heb. אִיזֶבֶל; LXX as txt.; FlJ, Ἰεζαβέλη),
Jezebel (III Ki 16:31, al.): symbolically, Re 2:20 (v. Swete, in l.).†
Ἰεζάβελ ([so GT WH, L ‘teg.; Tr -βέλ 1; Ree. ἸεζαBnd), ἡ, (Oars [‘perh. intact, chaste; cf. Agnes’ (Gesenius)]), Jezebel [mod. Isabel], wife of Ahab ({e.] B. c. 917-897; 1 K. xvi. 29), an impious and cruel queen, who protected idolatry and persecuted the prophets (1 K. xvi. 31-2 K. ix. 30); in Rev. ii. 20 1, 4. a second Jezebel, the symbolic name of a woman who pretended to be a prophetess, and who, addicted to antinomianism, claimed for Christians the liberty of eating things sacrificed to idols, Rey. ii. 20.
Ἰεζαβήλ (Iezabēl) — Jezebel.
Ἰεζάβελ (L, Ἰεζ-; Tr. -βέλ; Rec. -βήλ) ἡ, indecl. (Heb. אִיזֶבֶל; LXX as txt.; FlJ, Ἰεζαβέλη),
Jezebel (3Ki.16:31, al.): symbolically, Rev.2:20 (see Swete, in l).†
(From Abbott-Smith. LSJ has no entry)
Ἰεζάβελ
Iezabel
of Hebrew origin (348); Jezabel (i.e. Jezebel), a Tyrian woman (used
as a synonym of a termagant or false teacher):--Jezabel.
see HEBREW for 0348
Ἰεζάβελ, ἡ
Prop.n.
Jezebel
Ἰεζάβελ Iezabel 1x
Jezebel, (1 Ki. 16:31), pr. name, indecl., Rev. 2:20*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
jez'-e-bel 'izebhel, "unexalted," "unhusbanded" (?); Iezabel; see BDB; 1Ki 16:31; 18:4,13,19; 19:1,2; 21:5 ff; 2Ki 9:7 ff,30 ff; Re 2:20): Daughter of Ethbaal, king of the Zidonians, i.e. Phoenicians, and queen of Ahab, king of Northern Israel. Ahab (circa 874-853 BC) carried out a policy, which his father had perhaps started, of making alliances with other states. The alliance with the Phoenicians was cemented by his marriage with Jezebel, and he subsequently gave his daughter Athaliah in marriage to Jehoram, son of Jehoshaphat, king of Judah. His own union with Jezebel is regarded as a sin in 1Ki 16:31, where the Massoretic Text is difficult, being generally understood as…
Jezebel
Chaste, the daughter of Ethbaal, the king of the Zidonians, and the wife of Ahab, the king of Israel (1 Kings 16:31). This was the “first time that a king of Israel had allied himself by marriage with a heathen princess; and the alliance was in this case of a peculiarly disastrous kind. Jezebel has stamped her name on history as the representative of all that is designing, crafty, malicious, revengeful, and cruel. She is the first great instigator of persecution against the saints of God. Guided by no principle, restrained by no fear of either God or man, passionate in her attachment to her heathen worship, she spared no pains to maintain idolatry around her in all its splendour. Four hundred and fifty prophets ministered under her care to Baal, besides four hundred prophets of the groves [R.V., ’prophets of the Asherah’]…
(chaste), wife of Ahab king of Israel. (B.C. 883.) She was a Phoenician princess, daughter of Ethbaal king of the Zidonians. In her hands her husband became a mere puppet. (1 Kings 21:25) The first effect of her influence was the immediate establishment of the Phoenician worship on a grand scale in the court of Ahab. At her table were supported no less than 450 prophets of Baal and 400 of Eastward. (1 Kings 16:31,21; 18:19) The prophets of Jehovah were attacked by her orders and put to the sword. (1 Kings 18:13; 2 Kings 9:7) At last the people, at the instigation of Elijah, rose against her ministers and slaughtered them at the foot of Carmel. When she found her husband…
Daughter of Ethbaal king of Tyre and Zidon, and wife of Ahab king of Israel, 1Ki 16:31. She spent herself in efforts to establish idolatry in Samaria, and exterminate the worship of God and the lives of his servants. Obadiah saved a hundred of them, at the risk of his own life. Jezebel herself maintained four hundred priests of Astarte. When the prophets of Baal perished at Carmel, at the word of Elijah, she sought to avenge herself on him. Afterwards, she secured the vineyard of Naboth for her husband by perjuries and murder; and her tragical death, the fitting close of a bloody life, took place, according to the prediction of Elijah, near the scene of this crime,
1Ki 19:1-21 21:1-29 2Ki 9:1-37. Her name has become a proverb…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Rel-NSF — Relative pronoun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
R-NSF Part of Speech: Relative pronoun Case: Nominative Number: Singular Gender: Feminine
wun.
See NUMBER.
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
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
kol'-ing (klesis, from kaleo, "I call"): Is a New Testament expression. The word is used chiefly by Paul, though the idea and term are found also elsewhere. It has a definite, technical sense, the invitation given to men by God to accept salvation in His kingdom through Jesus Christ. This invitation is given outwardly by the preaching of the gospel, inwardly by the work of the Holy Spirit. With reference to Israel, it is on the part of God irrevocable, not repented of. Having in His eternal counsel called this people, He entrusted them with great gifts, and because He did thus enrich them, He also, in the course of time, summoned them to fulfill the task of initiating the world into the way of salvation, and of preparing salvation for the world. Therefore, He will not desert His people, for He Will not revoke that call (Ro 11:29).…
Calling
A profession, or as we usually say, a vocation (1 Cor. 7:20). The “hope of your calling” in Eph. 4:4 is the hope resulting from your being called into the kingdom of God.
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-3ASF — Reflexive pronoun · third person · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
F-3ASF Part of Speech: reFlexive pronoun Person: third Case: Accusative Number: Singular Gender: Feminine
331 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
The Greek word προφῆτις (i.e., *prophētis*) is a feminine noun derived from προφήτης (i.e., *prophētēs*), meaning 'prophetess.' It refers to a woman who speaks on behalf of God or delivers prophetic messages, as seen in Luke 2:36 and Revelation 2:20. The term also appears in the Septuagint and classical literature, where it can denote a female oracle or interpreter of divine truths.
προφῆτις, -.dos, 7, (προφήτης), Sept. for 782), a prophetess (Vulg., Tertull. prophetissa, prophetis), a woman to whom future events or things hidden from others are at times revealed, either by inspiration or by dreams and visions: Lk. ii. 36; Rev. ii. 20. In Grk. usage, a female who declares or interprets oracles (Eur., Plat., Plut.) : ἡ προφῆτις τῆς ἀληθείας ἱστορία, Diod. 1, 2.
προφῆτις times we may add τό, 1285 (a.p. 128) προφήτη(ς) "Ισιδο(ς) : μεγάλου μεγάλου, and 720. 11. 4883 (1,4.19.} mpopytov.[....] Συκατοίμεω[ς, both passages cited by Deissmann AS p. 235f., where also pointed attention is directed to the important fact that ‘‘in Egypt the prophets were priests.” See also Otto Przester i. p. 80 ff., and in further illustration of the word in Hellenistic religious literature cf. Vett. Val. p- 631° ὃ γεννώμενος ἔσται μακάριος εὐσεβής, προφήτης μεγάλου θεοῦ καὶ ἐπακουσθήσεται ὡς θεός, and p. 67% ἐὰν δὲ ὁ τοῦ Διὸς συμπαρῇ αὐτῇ, ἔσται προφήτης εὐτυχὴς πλούσιος ἔνδοξος, πολλῶν ἀγαθῶν κυριεύσει. The name οἵ προφήτης is apparently given to a piece of land in P Fay 11178 (A.D. 95-6) τὼν (1 τὸν) στίχον τὸν (1. τῶν) φυτὸν (2. φυτῶν) τῶν ἐν τῷ προφήτῃ πότισον, “ἐγαίου the row of trees at ‘the prophet’ ᾿…
Read the full entry →προφῆτις (prophētis) — prophetess.
προφῆτις, ιδος,
feminine of προφήτης, especially of the Pythia, [LXX+5th c.BC+]: metaphorically, π. τῆς ἀληθείας [Refs 1st c.BC+]
2. prophet's wife, [LXX]
προφῆτις
prophetis
feminine of 4396; a female foreteller or an inspired
woman:--prophetess.
see GREEK for 4396
προφῆτις, ιδος, ἡ
n.f.
a prophetess
προφῆτις προφῆτις, ιδος, fem. of προφήτης of the Pythia, Eur.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
prof'-et-es (nebhi'ah; prophetis): Women were not excluded from the prophetic office in the Old Testament, and were honored with the right of prophetic utterance in the New Testament. It should be noted, however, that women like Miriam (Ex 15:20), Deborah (Jud 4:4) and Huldah (2Ki 22:14) were not credited with the seer's insight into the future, but were called "prophetesses" because of the poetical inspiration of their speech. Among others mentioned as having the prophetic gift we find Hannah (1Sa 2:1), Anna (Lu 2:36) and the four daughters of Philip (Ac 21:8,9).
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
ἐγγυᾶται δέ μου τὸν λόγον ἡ προφῆτις καὶ προφητοτόκος Ἄννα, ἧς μεταληφθὲν τοὔνομα καλεῖται χάρις.
Εἴκοσι μὲν οὖν ἔτη ταῦτα πάσχοντες ἤνυσαν μήτε αὐτοὶ φρονεῖν ὑπὸ τῆς δυστυχίας ὄντες ἀγαθοὶ καὶ τοῦ θεοῦ πλέον δαμάσαι ἔτι θέλοντος αὐτῶν τὴν ὕβριν διὰ τὴν περὶ αὐτὸν ἀγνωμοσύνην, ἵνα μεταθέμενοι τοῦ λοιποῦ σωφρονῶσιν διδαχθέντες τὰς συμφορὰς αὐτοῖς…
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
διδάσκω (didaskō) means to teach or instruct someone or something. It is a verb that can take various constructions, such as an accusative object or an infinitive. The New Testament frequently uses it, notably in passages like Matthew 5:2 and Mark 1:22. The word has roots in both classical and biblical Greek, with a broad application in teaching contexts.
διδάσκω
[in LXX chiefly for למד pi., also for ידע hi., ירה hi., etc. ;]
to teach (i.e. instruct) a person, teach a thing;
διδάσκω ; impf. ἐδίδασκον ; fut. διδάξω: 1 aor. ἐδίδαξα; 1 aor. pass. ἐδιδάχθην; (AAQ [ef. Vaniéek p. 8277); [fr. Hom. down]; Sept. for y-jn, 7717, and esp. for 1; to teach; 1. absol. a. to hold discourse with others in order to instruct them, deliver didactic discourses: Mt. iv. 23; xxi. 23; Mk. i. 21; vi.6; xiv. 49; Lk. iv. 15; v. 17; vi. 6; Jn. vi. 59; vii. 14; xviii. 20, and often in the Gospels; 1 Tim. ii. 12. b. to be a teacher (see διδάorodos, 6): Ro. xii. 7. ὁ. to discharge the office of teache» conduct one’s self as a teacher: 1 Co. iv. 17. 2. in (of which no well-attested example remains exc. one in Plut. Marcell. c. 12), with dat. of person : τῷ Βαλάκ, Rev. ii. 14 (ace. to the reading now generally accepted for the Rec.be#«lz τὸν Bad.) ; ef. B. 149 (130); W. 228 (209), ef. 227 (213). b. ace. to the regular use, with ace. of pers., to teach one: used of Jesus and the apostles…
Read the full entry →διδάσκω. Like διδάσκαλος, διδάσκω is by no means so common as we might have expected; but from the instances we have noted we may select the following—P Lond 435 (ii/B.c.) (=I. p. 48), where a mother congratulates her son on having finished his education and being now in a position to earn his livelihood as a teacher—vty ye παραγενόμενος εἰς τὴν πόλιν διδάξεις... τὰ παιδάρια Kal ἕξεις ἐφόδιον εἰς τὸ γῆρας, Ρ. Oxy I. 408 (ii/ili A.p.), where a doctor practising muminification is asked—8(8afov τ[ὸ κατα]τῆκον, ‘‘ tell me what is the solvent’’ (Edd.), P Strass I. 418 (A.D. 250) περὶ δὲ οὗ δικάζομαι, διὰ βραχέων σε διδάξω, CP Herm 231.5 (a law report) ἡμεῖς ἃ ἐδειδά[χ]θ[η]μεν ὑπὸ τῆς λαμπρ... .1 ταῦτά σοι παρεθέμεθα, and 16. 2511: ἵνᾳ πάλιν σε διδάξωμεν' εἰ οὖν σοι δοκίεῖ) ἀκοῦσαι…
Read the full entry →διδάσκω (didaskō) — to teach.
δῐδάσκω,
Epic dialect infinitive -έμεναι and -έμεν, [Refs 8th c.BC+]: future διδάξω [Refs 4th c.BC+]: aorist ἐδίδαξα [Refs 8th c.BC+]: perfect δεδίδαχα [Refs 5th c.BC+] —middle, future διδάξομαι: aorist ἐδιδαξάμην:—passive, future διδαχθήσομαι [Refs 1st c.BC+]: aorist ἐδιδάχθην [Refs 6th c.BC+]: perfect δεδίδαγμαι [Refs 8th c.BC+] in causal sense:—instruct a person, or teach a thing, [Refs 8th c.BC+] they taught thee riding,[Refs 8th c.BC+]infinitive, σε διδάσκουσιν θεοὶ αὐτοὶ ὑψαγόρην ἔμεναι teach thee to be.., [Refs 8th c.BC+]infinitive only, δίδαξε γὰρ Ἄρτεμις αὐτὴ βάλλειν ἄγρια πάντα she taught how to shoot, [Refs 8th c.BC+]: without infinitive, πολλοὶ τοὺς υἱοὺς ῥήτορας διδάσκουσιν [Refs 5th c.BC+]: with an abstract subject, πολυμαθίη νόον οὐ διδάσκει [Refs 1st c.AD+]:—middle, teach oneself, learn, φθέγμα καὶ ἀστυνόμους ὀργὰς…
Read the full entry →διδάσκω
didasko
a prolonged (causative) form of a primary verb dao (to learn); to
teach (in the same broad application):--teach.
διδάσκω
v.
I teach
διδάσκω didaskō 97x
to teach, Mt. 4:23; 22:16; to teach or speak in a public assembly, 1 Tim. 2:12; to direct, admonish, Mt. 28:15; Rom. 2:21
διδάσκω to teach (i. e. instruct) a person, or teach a thing, Hom., etc.: c. dupl. acc., σε . . ἱπποσύνας ἐδίδαξαν they taught thee riding, Il.; to teach one a thing, Hom., etc.; also, δ. τινὰ περί τινος Ar.:—c. acc. pers. et inf. to teach one to be so and so, Od.; c. inf. only, δίδαξε βάλλειν taught him how to shoot, Il.;—also with inf. omitted, διδάσκειν τινὰ ἱππέα [sc. εἶναι] to train one as a horseman, Plat.; so, δ. τινὰ σοφόν, κακόν Eur.:— Mid. to teach oneself, learn, Soph.: but the usual sense of the Mid. is to have another taught, of a father, to have his son taught, Plat., etc.:—Pass. to be taught, to learn, c. gen., διδασκόμενος πολέμοιο trained in war, Il.; also c. acc., id. Il., etc.; c. inf., δεδιδαγμένος εἶναι Hdt.; διδάσκεται λέγειν ἀκοῦσαί θ᾽…
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
97 occurrences in the New Testament, rendered 22 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 97 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 51 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.
τί δὲ δεῖ περὶ τῶν γαστρὸς ἡδονῶν διδάσκειν;
ἀδελφὸς αὐτῆς εἶναι προσεποιήσατο κἀκείνην τοῦθʼ ὑποκρίνασθαι, συμφέρειν γὰρ αὐτοῖς, ἐδίδαξεν.
πέρας γέ τοι διδάσκων τὸν Ἰσραὴλ καὶ τηλικαῦτα τέρατα καὶ σημεῖα ποιῶν ἐκήρυσσεν, καὶ ὑπερηγάπησεν αὐτόν.
μὴ κατηντηκέναι ἐπʼ αὐτόν. ὁ προγράφων τὸν νομὸν ἦξεν εἰς τὸ τὸν κατήγορον παραστάντα διδάξαι ἃ εἰσήνγειλεν, καὶ τὸ δόξαν σταθῆναι· ζητουμένου κατὰ τὰ γραφέντα καὶ περὶ τῶν
κοινωνίαν ἐχον … … … … τῶν τε καὶ πασῶν ποι … … … διδάσκειν αὐτοὺς ὑπὲρ συνα … … … … του δὲ εἰλικρινῶς καὶ
ἐπιόντας, ἐπεὶ δὲ τῷ … … ω ἐκέλευσας αὐτῷ ἀποκρίνασθαι, ἐκ δευτέρου ἔφη δεῖν διδάξαι τὸν ῥήτορα καὶ ἐπεὶ ἔμαθες ὅτι φυγοδικεῖ ἐκέλευσας, ἐὰν μὴ ἀποκρίνηται σήμερον καὶ κατὰ
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
πλανάω is built from the root meaning to cause to wander or stray. It covers a range of meanings including leading astray, deceiving, and going off the right path, both literally and metaphorically. The New Testament uses it in contexts of deception and error, as seen in verses like Matthew 18:12 and 1 Peter 2:25. The lexicons do not show significant disagreement on its meanings.
πλανάω, -ῶ
(< πλάνη),
[in LXX chiefly for תּעה;]
to cause to wander, lead astray. Pass., to go astray, wander: Mt 18:12, 13, He 11:38, I Pe 2:25 (cf. Is 53:6). Metaph., to lead astray, deceive: c. acc. pers., Mt 24:4, 5, 11, 24, Mk 13:5, 6, Jo 7:12, II Ti 3:13, I Jo 1:8 2:26 3:7, Re 2:20 12:9 13:14 19:20 20:3, 8, 10; pass., to be led astray, to err: Mt 22:29, Mk 12:24, 27, Lk 21:8, Jo 7:47,
πλανάω, -@; fut. πλανήσω ; 1 aor. ἐπλάνησα; Pass., pres. πλανῶμαι; pf. πεπλάνημαι; 1 aor. ἐπλανήθην ; (πλάνη); fr. Aeschyl. and Hdt. down; Sept. for APN; to cause to stray, to lead astray, lead aside from the right way ; a. prop.; in pass., Sept. chiefly for NA, fo go astray, wander, roam about, (first so in Hom. 1]. 23, 321): Mt. xviii. 12sq-; 1 Pet. ii. 25 (fr. Is. liii. 6, cf. Ex. xxiii. 4 ; Ps. exviii. (exix.) 176); Heb. xi. 38. b. metaph. to lead away from the truth, to lead into error, to deceive: twa, Mt. xxiv. 4, 5, 11, 24; Mk. xiii. 5,6; Jn. vii. 12; 1Jn. ii. 26; iii. 7; 2 Tim. iii. 13"; Rev. ii. 20GLT TrWH; xii. 93 xiii. 14; xix. 20; xx. 8, 8, 10; ἑαυτόν, 1 Jn. 1. 8; pass. to be led into error, [R.V. be led astray]: Lk. xxi. 8; Jn. vii. 47; Rev. ii. 20 Rec.; to err, Mt. xxii. 29; ΜΚ. xii. 24, 27; μὴ πλανᾶσθε, 1 Co. vi. 9; xv. 33; Gal. vi. 7; Jas. 1. 16; esp. through ignorance…
Read the full entry →πλανάω. For the metaph. use of πλανάω, ‘lead astray,” ‘‘deceive,” cf. P Par 4728 (B.c. 152-1) (= ΡΖ i. p. 332,
πλανάω (planaō) — to lead astray.
πλᾰν-άω,
future -ήσω [LXX]:—passive and middle, future -ήσομαι [Refs 5th c.BC+]: aorist ἐπλανήθην [Refs 5th c.BC+]: perfect πεπλάνημαι [Refs 5th c.BC+]: (πλάνη):—Prose verb, ={πλάζω} (used once in [Refs 8th c.BC+], cause to wander, [Refs 5th c.BC+]
2. lead from the subject, in talking, [Refs 4th c.BC+]
3. lead astray, mislead, deceive, ἢ γνώμη πλαν; [NT+5th c.BC+]; πλανῶν τὴν ἔξοδον, of the Labyrinth, [Refs 2nd c.AD+]
II. passive, wander, stray, ἵπποι πλανόωνται ἀνὰ δρόμον [Refs 8th c.BC+]; of the planets, [Refs 5th c.BC+]; of reports, travel abroad, πολλὰ.. ἐμπόρων ἔπη φιλεῖ π. [Refs 5th c.BC+]
πλανάω
planao
from 4106; to (properly, cause to) roam (from safety, truth, or
virtue):--go astray, deceive, err, seduce, wander, be out of the way.
see GREEK for 4106
πλανάω
v.
I lead astray, deceive
πλανάω planaō 39x
to lead astray, cause to wander; pass. to go astray, wander about, stray, Mt. 18:12, 13; 1 Pet. 2:25; met. to mislead, deceive, Mt. 24:4, 5, 11, 24; pass. to be deceived, err, mistake, Mt. 22:29; to seduce, delude, Jn. 7:12; pass. to be seduced or wander from the path of virtue, to sin, transgress, Tit. 3:3; Heb. 5:2; Jas. 5:19
πλανάω πλάνη like πλάζω, to make to wander, lead wandering about, Hdt., Aesch.:— to lead from the subject, in talking, Dem.
to lead astray, mislead, deceive, Soph., Plat.
Pass. to wander, roam about, stray, Il., Aesch.; c. acc. loci, to wander over, Lat. oberrare, Eur.; but c. acc. cogn., πολλοὺς ἑλιγμοὺς πλανᾶσθαι to wander about as in a labyrinth, Xen.:— of reports, to wander abroad, Soph.
to wander in speaking, digress, Hdt.
c. gen., πλαναθεὶς καιροῦ having missed one's opportunity, Pind.
to do a thing irregularly or at random, Hdt.; ἐνύπνια τὰ ἐς ἀνθρώπους πεπλανημένα that have visited them irregularly, id. Hdt.
to wander in mind, to be at a loss, id. Hdt., Aesch.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
40 occurrences in the New Testament, rendered 30 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 39 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 71 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.
„ἐπικατάρατος μέντοι καὶ ὁ πλανῶν τυφλὸν ἐν ὁδῷ“ (Deut.
ὁμοίως καὶ περὶ βοσκημάτων οἷς ἂν ἐντύχῃ τις κατʼ ἐρημίαν πλανωμένοις, μὴ εὑρεθέντος τοῦ κυρίου παραχρῆμα παρʼ αὑτῷ φυλαττέτω μαρτυράμενος τὸν θεὸν μὴ νοσφίζεσθαι ἀλλότρια.
Ἔτι δὲ καὶ περὶ τοῦ ναοῦ ἐρῶ ὑμῖν, ὡς πλανώμενοι οἱ ταλαίπωροι εἰς τὴν οἰκοδομὴν ἤλπισαν, καὶ οὐκ ἐπὶ τὸν θεὸν αὐτῶν τὸν ποιήσαντα αὐτούς, ὡς ὄντα οἶκον θεοῦ.
με πώποτε ἐν τῇ Τρικομίαι ὑπὸ τῆς αἰσχύνης, εἰ καὶ αὑτοὺς δεδώκαμεν καὶ ἀποπεπτώκαμεν πλανώμενοι ὑπὸ τῶν θεῶν καὶ πιστεύοντες τὰ ἐνύπνια. εὐτύχει.
χρηματικὴν πείσονται ζημίαν, τὸν τοῦ θεῶν ἐμφανεστάτου Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ πλανῶντες ἔλεον. οὐδεμίαν οἱ τοῖς βιβλίοις ἐμφερόμενοι παραίτησιν ἕξουσιν ὑπερτίθεσθαι βουλόμενοι, πάλαι τοῦ…
ς· καὶ οὐδὲν αὐτῶν ἠνέχθη μοι εἰς πρόσωπον οὐχ … ε ἢ διὰ τῶν πλανώντων. τοῦτο δὲ μάλιστα … κ … σμου … ει ἐν οἷς καὶ ὤφειλεν τὴν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
S-1SAPM — Possessive pronoun · first person singular possessor · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
S-1SAPM Part of Speech: poSessive pronoun Person: first Number: Singular Case: Accusative Number: Plural Gender: Masculine
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
δοῦλος (doulos) means a slave or servant, often indicating a person in a state of subjection. It can refer to both male and female slaves, with δούλη (doulē) specifically denoting a female slave. The term is used in various contexts in the New Testament, including literal servitude and metaphorical senses of spiritual bondage, as seen in Romans 6:19 and John 8:34.
THE only passage in the N. T. in which θεράπων occurs is Heb. iii. 5: ‘‘ And Moses verily was faithful in all his house, as a servant” (ὡς θεράπων). The allusion here to Num. xii. 7 is manifest, where the Septuagint has given θεράπων as its rendering of 12; it has done the same elsewhere (Exod. iv. 10; Deut. iii. 24; Josh. i. 2), yet has not made this its constant rule, frequently rendering it not by θεράπων, but by δοῦλος, out of which latter rendering, no doubt, we have at Rev. xv. 8, the phrase, Μωῦσῆς ὃ δοῦλος τοῦ Θεοῦ. It will 1 Lampe: ‘Christus est Vitis vera, ... et qua talis preponi, quin et opponi, potest omnibus aliis qui etiam sub hoe symbolo in scriptis propheticis pinguntur.’ Six) SYNONYUS OF THE NEW TESTAMENT. 20 not follow that there is no difference between δοῦλος and θεράπων ; nor yet that there may not be occasions when the one word would be far more fitly employed…
Read the full entry →δοῦλος, -η, -ον, (derived by most fr. δέω to tie, bind; by some fr. AEAQ to ensnare, capture, [(?) ἃ]. al.; οἵ. Vanitek p. 322]); serving, subject to: παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, Ro. vi. 19. Then substantively, ἡ δούλη a female slave, bondmaid, handmaid: τοῦ θεοῦ, τοῦ κυρίου, one who worships God and submits to him, Acts ii. 18 (fr. Joel ii. 29 (iii. 2)); Lk. i. 38, 48. ὁ δοῦλος, Sept. for 33; 1. a slave, bondman, man of servile condition; a. properly: opp. to ἐλεύθερος, 1 Co. vii. 21; xii. 13; Gal. iii. 28; Eph. vi. 8; Col. iii. 11; Rev. vi. 15; xiii. 16; xix. 18; opp. to κύριος, δεσπότης, οἶκοδεσπότης, Mt. x, 24; xiii. 27sq.; Lk. xii. 46; Jn. xv. 15; Eph. vi. 5; Col. ii. 22; iv.1; 1 Tim. vi. 1; Tit. ii. 9; and very often. b. metaph. a. one who gives himself up wholly to another’s will, 1 Co. vii. 23; or dominion, τῆς ἁμαρτίας, Jn. vill. 834; Ro. vi. 17, 20; τῆς…
Read the full entry →| δόλος. For δόλος in the forensic sense, as Deut 2774, cf. the Jewish prayer for vengeance from Rheneia, Sy// 816% (ii/i B.c.) ἐπὶ τοὺς δόλωι φονεύσαντας : see Deissmann LAE, p. 423. Cf. the compound δολοφονέω, BGU II. 388i. 23 (ji/iii A.D.), Sy/Z 324° (i/B.c.). In BGU I. 3261-8 (a will—a pb. 189) we find ταύτῃ τῇ διαθήκῃ δόλος πονηρὸς ἀπέστη (?=améotw). Mommsen (Si/cungsherichte der Akad. su Berlin, phil.-hist. Klasse, 18 Jan. 1894, Ρ. 50) states that he has not met the phrase elsewhere in this connexion, and compares the common formula on graves, ab hoc monumento dolus A much earlier instance of δόλος πονηρός is Sy// 319% (ii/B.C.) μήτε να[υσὶν βοηθείτωσαν δημοσίαι βουλῇ μετὰ δόλου πονηροῦ: cf. OG/S 62912 (Δ.1.. 137) χωρὶ[ς] δόλου πο[νηροῦ, PSI III. 1587 (astrological —?iii/A.D.) διὰ μετεωρισμῶν καὶ κακῶν [δόλ]ων. malus abesto. The first of these inscriptions is about contemporaneous…
Read the full entry →δοῦλος (doulos) — slave.
δοῦλος
__A, Cretan dialect δῶλος [Refs], ὁ:—properly born bondman or slave, opposed to one made a slave, τὰ ἀνδράποδα πάντα καὶ δοῦλα καὶ ἐλεύθερα [Refs 5th c.BC+]: then, generally, bondman, slave, opposed to δεσπότης (which see): not in [Refs 8th c.BC+], who twice has feminine δούλη, ἡ, bondwoman, [Refs 8th c.BC+]: frequently of Persians and other nations subject to a despot, [Refs 5th c.BC+]; οὔ τινος δοῦλοι κέκληνται, of the Greeks, [Refs 4th c.BC+] slaves to money, [Refs 5th c.BC+]; λιχνειῶν, λαγνειῶν, [Refs 5th c.BC+]
__A.II adjective (not in [Refs 4th c.BC+], δοῦλος, η, ον, slavish, servile, subject, δ. πόλις [Refs 5th c.BC+]; σῶμα δ., opposed to νοῦς ἐλεύθερος, [Refs 5th c.BC+]; δ. θάνατος, ζυγόν, πούς, [Refs 5th c.BC+] more…
δοῦλος
doulos
from 1210; a slave (literal or figurative, involuntary or voluntary;
frequently, therefore in a qualified sense of subjection or
subserviency):--bond(-man), servant.
see GREEK for 1210
δοῦλος, ου, ὁ
Adj. & n.m.
a male slave
δοῦλος doulos 126x
a male slave, or servant, of various degrees, Mt. 8:9, et al. freq.; a servitor, person of mean condition, Phil. 2:7; fem. δούλη, a female slave; a handmaiden, Lk. 1:38, 48; Acts 2:18; δοῦλος, used figuratively, in a bad sense, one involved in moral or spiritual thraldom, Jn. 8:34; Rom. 6:17, 20; 1 Cor. 7:23; 2 Pet. 2:19; in a good sense, a devoted servant or minister, Acts 16:17;
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
130 occurrences in the New Testament, rendered 13 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 126 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 55 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ αἱ τοσαῦται τῶν τοσούτων ἀλκαί τε καὶ δυνάμεις εὐοπλούντων—ἔχουσι γὰρ τὰς ἐκ φύσεως παρασκευὰς αἷς ἀμύνονται—καθάπερ δοῦλοι δεσπότην κατεπτήχασι καὶ τὰ προσταττόμενα δρῶσι·
Ἐκπεμφθεὶς μετὰ τῶν ἀδελφῶν παρὰ τοῦ πατρὸς ἐπὶ συλλογῇ τῶν καρπῶν θέρους ἀκμάζοντος ὁρᾷ πολὺ τῶν κατὰ συνήθειαν ἐπιφοιτώντων κατὰ τοὺς ὕπνους ὀνειράτων διαφέρουσαν ὄψιν, ἣν περιεγερθεὶς τοῖς ἀδελφοῖς ὡς κρινοῦσιν αὐτῷ τὸ σημαινόμενον ἐξέθετο, λέγων…
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
ενοικ α 𐅵 … … Οὐεσπασιανοῦ ἐτῶν νζ ἄσημος Διόσκορος δοῦλος Λαβερίας τῆς Πασίωνος κατὰ τὸ 𐅵 μέρος ἀπὸ Ἑλληνίου οὗ τὸ λοιπὸν ἥμισυ μέρος
ἐπιτηρήσεως δραχμὰς κη Ἥρων γέρων ἀσκαύλης ἐπιτηρήσεως δραχμὰς ιϛ ἡμῖν δραχμὰς ιη Διονυσιάδος Σαραπίων δοῦλος Παπυρίου ἐπὶ δραχμαῖς μη ἡμῖν δραχμὰς μη Πτολεμαῖος αὐλητὴς Φρεμεὶ ἐπὶ δραχμαῖς ιθ ἡμῖν
ταύταις ταῖς ἀνεγνωσμέναις κρίσεσιν διαγορεύει … ἐν ἀνομοίᾳ ὑποθέσει. ἤκουσας τοὺς ἁπλῷ χρήματι πωλοῦντας δοῦλον … ἀνευθύνους εἶναι, ἐπειδάν τις αὐτοῖς τοιοῦτο ἔγκλημα ἐπενέγκῃ οἷον οὗτος· ἐὰν γὰρ μηδὲν
The Greek word πορνεύω (i.e., *porneuo*) means to engage in sexual immorality or to commit fornication. It can also refer metaphorically to idolatry, reflecting a spiritual unfaithfulness. This term appears in several New Testament passages, including 1 Corinthians and Revelation. The lexicons consistently emphasize its dual meaning of sexual sin and idolatrous practices.
πορνεύω ; 1 aor. ἐπόρνευσα; (πόρνος, πόρνη q- V-) ; Sept. for 731; in Grk. writ. ([Hdt.], Dem., Aeschin., Dio Cass., Leian., al.) 1. to prostitute one’s body to the lust of another. In the Scriptures 2. to give one’s self to unlawful sexual intercourse; to commit fornication (Vulz. fornicor): 1 Co. vi. 18; x. 8; Rev. ii. 14, 20; [Mk. x. 19 WH (rejected) mrg. ]. 3. bya Hebraism (see πορνεία, b.) metaph. to be given to idolatry, to worship idols: 1 Chr. v.25; Ps. lxxii. (Ixxiii.) 27; Jer. iii. 6; Ezek. xxiii. 19; Hos. ix. 1, ete.; μετά τινος, to permit one’s self to be drawn away by another into idolatry, Rev. xvii. 2; xviii. 3,9. [Comp.: ἐκ-πορνεύω.] " πόρνη, -ης, ἡ, (fr. repaw, πέρνημι, to sell; Curtius § 358), properly α woman who sells her body for sexual uses (cf. Xen. mem. 1, 6, 13], Sept. for ΤῊΣ; 1. prop. a prostitute, a harlot, one who yields herself to defilement for the sake of…
Read the full entry →πορνεύω, ‘*commit fornication,” is found in the act. of the woman in Artem. p. 1777° γυνὴ δὲ τὰς ἑαυτῆς σάρκας ἐσθίουσα πορνεύσει. For the subst. πόρνευμα cf. P Grenf I. ς 329 (iv/A.D.) εἰ δὲ θέλεις τὰ πορνεύματα τῶν θυγατέρων σου στέργειν (‘‘acquiesce in”), μὴ ἐμὲν ἐξέταζε ἀλλὰ τ[ο]ὺ[ς] πρεσβυτέρους τῆς ἐκκλησίας.
πορνεύω (porneuō) — to sin sexually.
πορν-εύω,
prostitute, mostly in passive, of a woman, prostitute herself, be or become a prostitute, [Refs 5th c.BC+]; of a man, [Refs 4th c.BC+]
II. intransitive in active, = passive, [LXX+3rd c.BC+]fornicate, [NT]
II.2. metaphorically, practise idolatry, [LXX]
πορνεύω
porneuo
from 4204; to act the harlot, i.e. (literally) indulge unlawful lust
(of either sex), or (figuratively) practise idolatry:--commit
(fornication).
see GREEK for 4204
πορνεύω
v.
I fornicate, practice idolatry
πορνεύω porneuō 8x
to commit fornication, 1 Cor. 6:18; 10:8; Rev. 2:14, 20; from the Hebrew, to commit spiritual fornication, practise idolatry, Rev. 17:2; 18:3, 9*
πορνεύω πορνεύω, to prostitute:—Pass., of a woman, to be or become a prostitute, Hdt., Dem., etc.
intr. in Act., = Pass., Luc.
from πόρνη
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
8 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 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 15 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.
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 ἐσθίω (i.e., *esthio*) means 'to eat' and is used in various contexts, both literal and figurative. It is built from the root associated with eating and can imply consuming food in a regular manner or in a more metaphorical sense, such as devouring or squandering. The New Testament uses this term frequently, with a notable emphasis on eating in communal or ritual contexts.
φάγομαι Hellenistic for cl. ἔδομαι, v.s. ἐσθίω.
ἐσθίω. P Giss I. 808 (ii/A.p.) τὰ [π]εριστερίδι[α καὶ ὀ]ρνυθάρια, ἃ οὐκ ἤωθα ἐσϑεῖν (1. ἐσθίειν), πέμ[ψον .. -, 25.19 ὅσα ποτὲ οὐκ ἔφαγον παρὰ σοῦ ἀφοσεστια (/. ἀφέστια 2), P Oxy IX. 118 519 (c. A.D. 200) παῖδα τὸν μεικρὸν δεῖ ἄρτον ἐσθίειν, and 76. X. 1297! (iv/A-D.) προ. εἰνάριον ἐλαίου, ἀνικαλύψαι (4 ἀνα-) αὐτὸν καὶ φάγαι, “fa . . . of oil for you to uncover and eat °—so the editors, who for the form φάγαι compare P Tor I. τ (p.c. 117) μετῆλθαι, BGU I. 2508 (time of Hadrian) ἐπενέγκαι. See also Sy// 807"* (after a.D. 138) ἄραι κόκκους στροβίλου καὶ φαγεῖν μετὰ μέλιτος ἐπὶ τρεῖς ἡμέρας. On the constative force of φαγεῖν as distinguished from the durative ἐσθίειν cf. Proleg. p. 111, and for φάγομαι as an Hellenistic mixture of ἔδομαι and ἔφαγον cf. 24. p. 184 η8. MGr φαγί, “eating,” ‘‘repast.” Thumb (Hed/entsmus, p. 128 n.?) doubts the necessity of finding a Hebraism in ἐσθίειν ἀπό (Mk…
Read the full entry →φαγεῖν (phagein) — to eat.
φᾰγεῖν,
infinitive of ἔφαγον, with no present in use (except in late Gr., φαγεῖ [Refs]; φαγέοις in editions of [Refs 1st c.AD+], used as aorist 2 of ἐσθί; later 1st pers. plural ἐφάγαμεν [LXX]future is φάγομαι,[LXX+NT]; 2nd pers. singular φάγεσαι [LXX+NT]; future φαγήσω is see uncertain in [Refs 4th c.AD+]:—eat, devour, both of men and beasts, frequently in [Refs 8th c.BC+]: with genitive, eat of a thing, [LXX+8th c.BC+]
II. eat up, devour, squander, [Refs 8th c.BC+] and Sanskrit bhájati 'apportion, (middle) enjoy'.)
ἐσθίω
phago
a primary verb (used as an alternate of 2068 in certain tenses); to
eat (literally or figuratively):--eat, meat.
see GREEK for 2068
φάγω
v.
I eat
ἐσθίω esthiō 158x
to eat, Mt. 12:1; 15:27; ἐσθίειν καὶ πίνειν, to eat and drink, to eat and drink in the usual manner, follow the common mode of living, Mt. 11:18; also with the associated notion of supposed security, Lk. 17:27; to feast, banquet, Mt. 24:49; met. to devour, consume, Heb. 10:27; Jas. 5:3; from the Hebrew, ἄρτον ἐσθίειν, to eat bread, to take food, take the usual meals, Mt. 15:2
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
97 occurrences in the New Testament, rendered 35 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 93 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 174 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.
ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ’ αὐτοῦ·
ὁ δὲ ἀποδόσθαι τὸ πρεσβεῖον αὐτῷ τοῦ φαγεῖν συνεργῷ χρησάμενος τῇ πείνῃ τὸν ἀδελφὸν ἠνάγκαζε, κἀκεῖνος ὑπὸ τοῦ λιμοῦ προαχθεὶς παραχωρεῖ τῶν πρεσβείων αὐτῷ μεθʼ ὅρκων.
ἐπειδὴ ἐμὲ ὑπὲρ ἁμαρτιῶν μέλλοντα τοῦ λαοῦ μου τοῦ καινοῦ προσφέρειν τὴν σάρκα μου μέλλετε ποτίζειν χολὴν μετὰ ὄξους, φάγετε ὑμεῖς μόνοι, τοῦ λαοῦ νηστεύοντος καὶ κοπτομένου ἐπὶ σάκκου καὶ σποδοῦ.
δραχμῶν πεντακοσίων καὶ κεραμίων κενωμάτων πεντήκοντα καὶ κατὰ μῆνα ἄρτους πέντε καὶ ἡμικοτύλιον καὶ φαγεῖν ἐκθέτου οὔσης τῆς προθέσεως, τοῦ σπονδείου τοῦ Ἐπὶφ ἀφʼ ὥρας ὀγδόης τῆς ἐνάτης Αἰγυπτίων
ἐάν σοι δόξῃ πέμψαι μοι αὐτό, ἐπεὶ τὸ ἐμὸν ἔδωκα καὶ οὐκ ἔχω πόθεν φάγῃ ὁ ἵππος. οἶδα γὰρ ὅτι οὐ μὴ ὀμόσῃς κατὰ τοῦ δακτυλίου η εστιν μυρία
Ἀλεξάνδρειαν μετὰ τοῦ υἱοῦ μου. τούτου χάριν μανία αὐτὸν ἔσχηκεν, ἐπεὶ οὐκ εὐδόκηκεν αὐτὸν φαγεῖν τὰ ἐπιμήνια σὺν τοῖς παρʼ αὐτοῦ. ἐὰν ὁ θεὸς θέλῃ καὶ λάβῃς τὰ ἐπιμήνια
εἰδωλόθυτος refers to something that is sacrificed to idols, derived from the words for 'image' and 'to sacrifice.' It encompasses the flesh left over from such sacrifices, which could be eaten at feasts or sold in markets. The term appears in several New Testament passages, including Acts 15:29 and 1 Corinthians 8:1, 4, 7, 10.
**† εἰδωλόθυτος, -ον,
(< εἴδωλον, θύω),
[in LXX: IV Mac 5:2 * ;]
sacrificed to idols: τὸ, τὰ εἰ, Ac 15:29 21:25, I Co 8:1, 4, 7, 10 10:19, Re 2:14, 20.†
εἰδωλόθυτος, -ov, (εἴδωλον and θύω), a bibl. and eccl. word [W. 26; 100 (94) ], sacrificed to idols; τὸ εἰδωλόθυτον and τὰ εἰδωλόθυτα denote the flesh left over from the heathen sacrifices ; it was either eaten at feasts, or sold (by the poor and the miserly) in the market: Acts xv. 29; xxi. 25; 1 Co. viii. 1, 4, 7,10; x.19, 28 (here L txt. T Tr WH read ἱερόθυτον, q. v.); Rev. ii. 14, 20. [CE. Bp. Lghtft. on Gal. p. 308 sq.]* ;
ἱερόθυτος. For this late word (for the class. ἱερεῖα θεόθυτα) see the citation from Sy/7 653 s.v. Seppativos. We hear of tepoθύται, ‘‘sacrificing priests,’ in connexion with the ceremonial at marriages, e.g. in P Fay 228 (i/A.D.): see further Schubart Archiv v. p. 77 ff. For ἱεροποιός, ‘‘a sacrificial magistrate,” cf. P Oxy XIV. 16647 (iii/A.D.) with the editors’ note.
εἰδωλόθυτος (eidōlothutos) — sacrificed to idols.
εἰδωλό-θῠτος, ον,
sacrificed to idols: substantive εἰδωλόθυτα, τά, meats offered to idols, [NT]
εἰδωλόθυτος
eidolothuton
neuter of a compound of 1497 and a presumed derivative of 2380; an
image-sacrifice, i.e. part of an idolatrous offering:--(meat, thing
that is) offered (in sacrifice, sacrificed) to (unto) idols.
see GREEK for 1497
see GREEK for 2380
εἰδωλόθυτος, ον
Adj
sacrificed to an image
ἱερόθυτος hierothutos 1x
offered in sacrifice, 1 Cor. 10:28*
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path