Revelation 8:1 — Word Study
N1904Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
BSAAndkai whenhote He openedanoigō▸ [Jesus, the one who is like a lamb, to make accessible, to reveal] theho sealsphragis [a signet or mark that protects or identifies] <the>ho seventh,hebdomos there wasginomai▸ silencesigē [a state of quietness or stillness] inen <the>ho heavenouranos [the sky and God's home, the spiritual realm] for abouthōs [approximately, as it were] half an hour.hēmiōrion△ [a brief period of time]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| ὅταν | when | Adverb |
| ἤνοιξεν | He opened | Verb, aorist, active |
| τὴν | the | Article, accusative, singular |
| σφραγῖδα | seal | Noun, accusative, singular |
| τὴν | <the> | Article, accusative, singular |
| ἑβδόμην, | seventh, | Adjective, accusative, singular |
| ἐγένετο | there was | Verb, second aorist, middle deponent |
| σιγὴ | silence | Noun, nominative, singular |
| ἐν | in | Preposition |
| τῷ | <the> | Article, dative, singular |
| οὐρανῷ | heaven | Noun, dative, singular |
| ὡς | for about | Adverb |
| ἡμιώριον. | half an hour. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. |
| KJV | And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. |
| ASV | And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour. |
| YLT | And when he openeth the seventh seal, there came silence in the heaven about half-an-hour, |
| WEB | When he opened the seventh seal, there was silence in heaven for about half an hour. |
| BBE | And when the seventh stamp was undone there was quiet in heaven for about half an hour. |
Where they part company is ἤνοιξεν — see How Translations Differ.
The structure consists of a main clause followed by a result clause and a prepositional phrase indicating duration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectσιγή
verbἀνοίγω
The sentence as the grammar sees it Open the tree ›
1 of 14 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 8:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Opening of the Seventh Sealgenerated
Revelation 8:1 describes a pivotal moment when the Lamb opens the seventh seal, leading to a remarkable silence in heaven lasting about half an hour. This silence precedes the subsequent actions of the angels, emphasizing the weight of what is about to unfold. The context highlights the transition from the previous seals to the trumpets, marking a significant shift in the narrative of divine judgment and revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 5:1–9 | Then I saw a scroll in the right hand of the One seated on the throne. It had writing on both sides and was sealed with seven seals. |
| 2 | Revelation 6:1–3 | Then I watched as the Lamb opened one of the seven seals, and I heard one of the four living creatures say in a thunderous voice, “Come!” |
| 3 | Job 4:16 | It stood still, but I could not discern its appearance; a form loomed before my eyes, and I heard a whispering voice: |
| 4 | Psalm 37:7 | Be still before the LORD and wait patiently for Him; do not fret when men prosper in their ways, when they carry out wicked schemes. |
| 5 | Psalm 62:1 | In God alone my soul finds rest; my salvation comes from Him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ἤνοιξεν, anoigōgenerated
The verb ἀνοίγω (anoigō) means 'to open' and indicates an action of making something accessible or revealing it. This word appears in various contexts within the New Testament, often associated with spiritual or divine revelation, such as in Acts 5:19 and Revelation 3:20.
In this verse, it specifically refers to the Lamb's action of opening the seventh seal, which is a critical moment in the apocalyptic narrative. The aorist tense indicates that this action is completed, marking a definitive moment in the unfolding events.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which states, 'When the Lamb opened the seventh seal, there was silence in heaven for about half an hour.' Other translations, such as the KJV and ASV, use similar language but vary slightly in phrasing.
Differences arise particularly with the rendering of ἤνοιξεν — the BSB uses 'opened,' while the KJV opts for 'he had opened.' Additionally, the phrase 'for about' in the BSB is rendered as 'about' in several versions, including the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is ἤνοιξεν, He opened, which governs the entire clause. The structure consists of a main clause followed by a subordinate clause indicating what occurred after the action of opening the seal.
The phrase 'there was silence in heaven for about half an hour' serves as the result of the opening, indicating the profound impact of this event. The sentence is structured to emphasize the action of the Lamb and its immediate consequence.
Septuagint Backgroundgenerated
ἀνοίγω appears in the Septuagint, translating the Hebrew word פָּתַח (pāṭaḥ), which also means to open. This connection highlights the continuity of the theme of revelation and accessibility throughout the biblical narrative.
The concept of a seal, as seen in σφραγίς, also has roots in the Septuagint, where it often denotes authenticity and protection, paralleling its use in the New Testament.
In plain words — the whole versegenerated
Revelation 8:1 tells us that when the Lamb opened the seventh seal, there was a significant silence in heaven lasting about half an hour. This moment precedes important events that follow, emphasizing the weight of what is about to happen.
Frequently Asked Questionsgenerated
The silence indicates a moment of solemnity and anticipation in the heavenly realm, marking the significance of the events that are about to unfold.
The seventh seal represents a pivotal point in the apocalyptic narrative, leading to the subsequent trumpet judgments and the unfolding of God's plan.
The Lamb, representing Jesus, has the authority to reveal and initiate the events of the end times, signifying His role in God's redemptive plan.
Half an hour is described as a brief period of time, highlighting the significant yet fleeting nature of this moment of silence in heaven.
Reflection Questionsgenerated
- How can moments of silence in my life lead to deeper understanding or revelation?
- What significance do I find in the actions of the Lamb in this verse?
- In what ways can I prepare myself for moments of divine revelation or judgment?
- How does the concept of silence resonate with my understanding of prayer and communication with God?
The early church on this verse — how the Fathers read it
Early church commentators reflect on the significance of the silence in heaven following the opening of the seventh seal. Their insights connect this moment to themes of eternal rest and the church's experience.
"And when He had opened the seventh seal, there was silence in heaven for about half an hour." Whereby is signified the beginning of everlasting rest;Early Church Fathers on Revelation 8 →
“In heaven” means in the church. The silence for half an hour shows the beginning of the eternal rest.Early Church Fathers on Revelation 8 →
Often the number of seven is taken by this saint to correspond to this age and the sabbath rest of the saints. Therefore, also here at the loosing of the seventh seal, the dissolution of the earthly city is signified,Early Church Fathers on Revelation 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 8:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when he had opened the seventh seal,.... That is, when the Lamb had opened the seventh and last seal of the scaled book: there was silence in heaven about the space of half an hour; not in the
Read John Gill on Revelation 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Was - `began to be.' Silence in heaven about ... half an hour.
Read Robert Jamieson on Revelation 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 8 The seventh seal opened. Seven angels receive seven trumpets. An angel presenteth the prayers of the saints with incense on the golden altar before the throne. Four of the angels sound their trumpets, and great plagues severally follow. And when he; that is, the Lamb, mentioned , who took the book out of the hand of him that sat upon the throne, the book of God’ s counsels, and had now revealed mysteriously to John what should come to pass (under all the pagan emperors) to the church of Christ, until the time of Constantine the Great, who, (as was said), about the year 325, had settled the Christian religion, and shut up all the idols’ temples, having conquered the apostate…
Read Matthew Poole on Revelation 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Ver. 1. The seventh seal] The business or parts whereof are the seven trumpets, that sound a dreadful alarm against the Roman empire, ready now to be ruined for the innocent blood, and upon the instant suit of the martyrs, Revelation 6:10. There was silence in heaven] That is, in the Church on earth, often called the kingdom of heaven. This half an hour’ s silence was either for horror and admiration, or for ardent expectation, or (as some will have it) for religious awe and devotion. Christ the high priest, being now about to offer incense (those prayers of the martyrs, Revelation 6:10)…
Read John Trapp on Revelation 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVIII. (1) And when he had opened the seventh seal . . .—Translate, And when he opened the seventh seal there took place a silence in heaven as it were for half an hour. It is greatly to be regretted that this verse should have been prefixed to this chapter. The section of the book with which it is connected is that which goes before, not that which follows. The second verse of this eighth chapter introduces a new series of visions: the first verse gives the close of the visions which follow the opening of the seals. But what is the meaning of this verse which describes a half-hour’s silence in heaven? It is a disputed point whether the book, or roll, fastened with the seven seals…
Read Charles John Ellicott on Revelation 8 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VIII. The opening of the seventh seal, 1. The seven angels with the seven trumpets, 2-6. The first sounds, and there is a shower of hail, fire, and blood, 7. The second sounds, and the burning mountain is cast into the sea, 8, 9. The third sounds, and the great star Wormwood falls from heaven, 10, 11. The fourth sounds, and the sun, moon, and stars are smitten; and a threefold wo is denounced against the inhabitants of the earth, because of the three angels who are yet to sound, 12, 13. NOTES ON CHAP VIII. Verse 1. The seventh seal] This is ushered in and opened only by the Lamb. Silence in heaven] This must be a mere metaphor, silence being put here for the deep and solemn…
Read AdamClarke on Revelation 8 →CambridgeThe Cambridge Bible for Schools and CollegesThe Seventh Seal. Chap. 8 Revelation 8:11. there was silence] All the promised signs of Christ’s Coming have been fulfilled—everything has, apparently, been made ready for it: and we expect Him to come, and the world to come to an end: but the series of signs concludes—not with a catastrophe but—in silence. The same is the case, though less markedly, after the seventh trumpet in ch. Revelation 11:15; and in fact, similar cases occur throughout the book. We have the choice between three explanations of this phenomenon. (I.) The preceding series of visions does describe the events leading up to Christ’s Coming: when they are ended, He does come, but His Coming itself is not described. Here…
Read Cambridge on Revelation 8 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd when he had opened the seventh seal - See the notes on Revelation 5:1.
Read Albert Barnes on Revelation 8 →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
When the Lamb opened the seventh seal, there was silence in heaven for about half an hour.
When he opened the seventh seal, there was silence in heaven for about half an hour.
When the Lamb opened the seventh seal, there was silence in heaven for about half an hour.
Now when the Lamb opened the seventh seal there was silence in heaven for about half an hour.
Tyndale line
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour.
And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
And when he had opened the seuenth seale, there was silence in heauen about halfe an houre.
Strictly literal
And when it opened the seventh seal, there was silence in the heaven about half an hour.
And when he openeth the seventh seal, there came silence in the heaven about half-an-hour,
And when He opens the seventh seal, there came silence in Heaven about half an hour,
When the Lamb opened the seventh seal, there was a silence in heaven for about half an hour.
From the Latin
And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.
Simplified
When he opened the seventh seal, there was silence in heaven for around half an hour.
And when the seventh stamp was undone there was quiet in heaven for about half an hour.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et cum aperuisset sigillum septimum, factum est silentium in cælo, quasi media hora.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܦܬܚ ܛܒܥܐ ܕܫܒܥܐ ܗܘܐ ܫܬܩܐ ܒܫܡܝܐ ܐܝܟ ܦܠܓܘܬ ܫܥܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
The standard critical text of the New Testament.
Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
The previous edition, still widely cited.
Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
The Society of Biblical Literature edition, freely licensed.
Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
The edition that turned scholarship toward the earliest manuscripts.
Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
An independent critical text built from the oldest witnesses then known.
Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
A recent critical edition following documentary evidence closely.
Καὶ — ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
The reading of the majority of surviving manuscripts.
Καὶ — ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.
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 |
|---|---|---|
| ὅταν when | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Revelation 8:1
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ὅταν, derived from ὅτε and ἄν, functions as a temporal particle meaning 'whenever' with a conditional sense. It is often used in the New Testament with the subjunctive mood, indicating events expected to occur in an indefinite future, as seen in verses like Matthew 5:11 and Mark 3:11. The lexicons note its usage in various contexts, including with different verb tenses.
ὅταν (for ὅτ’ ἄν = ὅτε ἄν),
temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future;
prop., whenever;
ὅταν, a particle of time, comp. of ὅτε and ἄν, at the time that, whenever, (Germ. dann wann; wann irgend); used of things which one assumes will really occur, but the time of whose occurrence he does not definitely fix (in prof. auth. often also of things which one assumes ean occur, but whether they really will or not he does not know; hence like our in case that, as in Plato, Prot. p- 360 b.; Phaedr. p. 256 e.; Phaedo p. 68 d.); [ef. W. § 42,5; B. ὃ 139, 33]; a. with the subjunctive present: Mt. vi. 2,5; x. 23; Mk. xiii. 11 [here Ree. aor.]; xiv. 7; Lk. xi. 36; xii. 11; xiv. 12sq.; xxi. 7; dn. vil. 27; xvi. 21; Acts xxiii. 35; 1 Co. 1.4; 2 Co. xiii. 9; 1 Jn. v. 2; Rev. x. 7; xviii. 9; preceded by a specification of time: ἕως τῆς ἡμέρας ἐκείνης, ὅταν etc., Mt. xxvi. 29; Mk. xiv. 25; foll. by τότε, 1 Th. ν. 3; 1 Co. xv. 28; i. q. as often as, of customary action, Mt. xv. 2; Jn. viii.…
Read the full entry →ὅταν, ‘‘whenever,” is construed (1) c. subj. pres. in such passages as P Fay 109} (early i/A.D.) ὅταν πρὸς ἀνάνκαιν (Δ ἀνάγκην) θέλῃς παρ᾽ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ κρατῶι, ‘‘whenever you from necessity want to borrow anything from me, I at once give in to you”’ (Edd.), P Oxy XIV. 167676 (iii/A.D.) τὸ σύνφορόν cov Tole ὅταν yap θέλῃς ἡμᾶς πάντοτε ἰδεῖν, ἥδιστά σε παραδεξόμεθα, ‘do what suits you; for when you wish to see us always, we shall receive you with the greatest pleasure ’’ (Edd.), and (2) c. subj. aor. in such passages as P Lips I. 10418 (c. B.C. 96-5) (= Witkowski*, p. 116) ὅταν ἡμῖν γρ]Ιάψης, ἔνψυχόν τι λαμβάνω, P Εν] 11. 233? (ii/A.D.) ὅταν δὲ ἐπ᾽ ἀγαθῷ ἐκβῶμεν καὶ τὸ δῶμα ἀσφαλισθήσεται ἡ διαβάθρα καγγελωτὴ (4. καγκελλωτὴ) καὶ τὰ προσκήνια γενήσεται, “but when we reach a fortunate issue and the house is established, then a balustrade will be added to the stairway and…
Read the full entry →ὅταν (hotan) — when(-ever).
ὅταν,
for ὅτ᾽ ἄν (ὅτε ἄν) as sometimes in codices: adverb of Time,
__A whenever, with a conditional force, so as nearly to ={ἐάν} (see. εἰ [Refs 5th c.BC+], referring to an indefinite future [Refs 8th c.BC+]; also of events like ly to recur,[Refs]: also in Epic dialect ὅτε κεν [Refs 8th c.BC+]: repeated for rhetorical effect, ὅ. ὡς ὑβρίζων, ὅ. ὡς ἐχθρὸς ὑπάρχων, ὅ. κονδύλοις, ὅ. ἐπὶ κόρρης [Refs 4th c.BC+]
__A.b later causal, since, ὅταν.. ᾖ since it is, [Refs 4th c.BC+]; in earlier examples the application to the particular case is less directly expressed, καὶ τοῦτο τυφλὸν ὅταν ἐγὼ βλέπω βραχύ this too (i.e. my staff) is blind when I am (= when its owner is) short-sighted, [Refs 5th c.BC+]
ὅταν
hotan
from 3753 and 302; whenever (implying hypothesis or more or less
uncertainty); also causatively (conjunctionally) inasmuch as:--as long
(soon) as, that, + till, when(-soever), while.
see GREEK for 3753
see GREEK for 302
ὅταν
Cj.
when, whensoever
ὅταν for ὅτ᾽ ἄν (ὅτε ἄν), adverb of Time, whenever, Lat. quandocunque, foll. by Subjunct., Hom., etc.; in epic also ὅτε κεν Il.:— εἰς ὅτε κεν until such time as. . , Od.:— ὅταν τάχιστα, Lat. quum primum, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
124 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 123 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.
καὶ ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ’ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλάνητές τε καὶ ἀπλανεῖς ἀρύτονται, καθ’ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς…
ὃν οὐ καλῶς ἔχει περιορᾶν, ἀλλὰ πρὶν ἢ λαβεῖν ἰσχὺν καὶ παρελθεῖν εἰς εὐπορίαν καὶ αὐτὸν τῆς πρὸς ἡμᾶς κατάρξαι μάχης θαρρήσαντας τῷ μηδὲν αὐτοῖς παρʼ ἡμῶν ἀπαντᾶν καταλύειν ἀσφαλὲς καὶ σῶφρον δίκην αὐτοὺς καὶ περὶ τῆς ἐρήμου καὶ τῶν ἐν αὐτῇ…
ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς: προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.
πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς Ἀλμέντις, Ψενοσῖρις, Φῖβις, Πατοῦς … Φάφις Ἐσθώτης
r Πισάις Ἡρακλήῳ χαίρειν. ὅταν πρὸς ἀνάγκην θέλῃς παρʼ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ κρατῶ, καὶ νῦν παρακληθεὶς
Πτολέμας, ὁμολογῶ, ἐάν τις ζήτησις γένηται περὶ τῶν περιγεινομένων αὐτῶν ἢ ἑτέρου τινὸς αὐτῶν, ὅταν τὸν λόγον δίδομεν τῷ ἀφήλικι, ἐγὼ αὐτὸς τὰ περὶ τούτων ἐγβιβάσω ἰδίαις δαπάναις καὶ
ἀνοίγω (anoigo) means 'to open' and is derived from the components ἀνά and οἴγω. It covers a range of meanings, from physically opening doors or gates (Acts 5:19) to metaphorically opening opportunities or welcoming (Revelation 3:20). The verb appears frequently in the New Testament, often in contexts of spiritual or divine revelation.
ἀν-οίγω
(ἀνά, οἴγω = οἴγνυμι),
[in LXX chiefly for פָּתַח;]
to open;
ἀν-οίγω ; (dvd, οἴγω i. 6. οἴγνυμι) ; fut. ἀνοίξω; 1 aor. ἤνοιξα and (Jn. ix. 14 and as a var. elsewh. also) ἀνέῳξα (an earlier form) [and ἠνέῳξα WH in Jn. ix. 17, 32 (cf. Gen. viii. 6), so Tr (when corrected), but without iota subser.; see I, +]; 2 pf. avéwya (to be or stand open; cf. Bum. Ausf. Spr. ii. p. 250 sq.; (Rutherford, New Phryn. Ρ. 247; Veitch s. v.]; the Attic writ. give this force mostly to the pf. pass.); Pass., [pres. dvotyoua Mt. vii. 8LTrtxt. Wi mrg.; Lk. xi. 10 Tr mrg. WH mrg.]; pf. ptep. ἀνεῳγμένος and ἠνεῳγμένος, (ἠνοιγμένος Acts ix. 8 Tdf.); 1 aor. ἀνεῴχθην, ἠνεῴχθην. and ἠνοίχθην. inf. aveῳχθῆναι (with double augm. Lk. iii. 21); 2 aor. ἠνοίγην (the usual later form); 1 fut. ἀνοιχθήσομαι (Lk. xi. 9 Tdf., 10 LT); 2 fut. ἀνοιγήσομαι ; (on these forms, in the use of which both codd. and edd. differ much, ef. ( Tdf. Proleg. p. 121 sq.]; WH. App. pp. 161, 170; Bim.…
Read the full entry →ἀνοίγω. That ancient scribes were almost capable of sympathy with modern school-boys in writing the augmented forms of this intractable verb is shown by frequent misspellings in late papyri: thus PSI II. 1329 (iii/a.p.) ἀνῷχθαι. From Ptolemaic papyri we have the regular forms ἠνώιξαμεν P Petr IT. 37 τὸ ?, and ἀνεωιγμένον 20. 2". 5, also ἀνοῖξαι 6. III. Ῥ- 133The phrase of Mt 2" is nearly paralleled in Sy// 60132 (iii/B.C.) ἀνοιγόντων δὲ of ἐξετασταὶ κατ᾽ ἐνιαυτὴν (/. -τὸν) τὸν θησαυρόν : so 7. 6532" (the Andania ‘‘ Mysteries” inscr., in dialect—B.C. 91), 587°? (B.c. 329-8) τῶι τοὺς θησαυροὺς ἀνοίξαντι. That of Rev 59 etc. occurs in Sy? 7904? (i/a.D.) τὰς σφραγῖδας ἀνοιξάτω. Close to this is its use for the “opening ” of a will, as P Ryl II. 1099 (A.p. 235—a stilted document with δυεῖν and υἱέας }) ἐκ διαθήκης τῆς καὶ ἀνοιχθε[(σ]ης κατὰ τὸ ἔθος. We may quote OG/S 22238 (B.c. 266-1)…
Read the full entry →ἀνοίγω (anoigō) — to open.
Included with: ἀνοίγ-νῡμι
[Refs 5th c.BC+]; ἀνοίγω [Refs 5th c.BC+], and Attic dialect as [Refs 4th c.BC+]: imperfect ἀνἔῳγον[Refs 8th c.BC+]; Ionic dialect and Epic dialect ἀναοίγεσκον[Refs 8th c.BC+]: future ἀνοίξω[Refs 5th c.BC+]: aorist ἀνέῳξα[Refs 5th c.BC+]participle ἀνεῴξας [Refs]; also ἤνοιξα[Refs 5th c.BC+] and in late Prose; Ionic dialect ἄνοιξα[Refs 5th c.BC+]; poetry ἀνῷξα[Refs 3rd c.BC+] M.: perfect ἀνέῳχα[Refs 4th c.BC+]: pluperfect ἀνεῴγει[Refs 5th c.BC+]:—passive, ἀνοίγνῠμαι [Refs 5th c.BC+]: late future ἀνοιχθήσομαι[LXX+5th c.BC+]: perfect ἀνέῳγμαι[Refs 5th c.BC+]; later ἤνοιγμαι (δι-) best reading in [Refs 5th c.BC+]; pluperfect ἀνέῳκτο[Refs 5th c.BC+](perfect [Refs] is used in passive sense in [Refs 5th c.BC+], and later Prose, as [NT+1st c.AD+] (though he condemns it [Refs]; but in Attic dialect, only [Refs 4th c.BC+]…
Read the full entry →ἀνοίγω
anoigo
from 303 and oigo (to open); to open up (literally or figuratively, in
various applications):--open.
see GREEK for 303
ἀνοίγω
v.
I open
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
78 occurrences in the New Testament, rendered 23 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 78 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 82 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.
„ἰδὼν δὲ κύριος ὅτι μισεῖται Λεία, ἤνοιξε τὴν μήτραν αὐτῆς, Ῥαχὴλ δὲ ἦν στεῖρα" (Gen.
ἔπειτα τῆς λάρνακος περὶ ἄκραν τινὰ ὄρους σταθείσης κατὰ τὴν Ἀρμενίαν συνεὶς ὁ Νῶχος ἀνοίγει τʼ αὐτὴν καὶ θεασάμενος γῆν βραχεῖαν περὶ αὐτὴν ἐπὶ χρηστοτέρας ἤδη γεγονὼς ἐλπίδος ἠρέμει.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
καὶ τῶν μετόχων τόποι καὶ ἐπί τι μέρος κοινὴ εἴσοδος καὶ ἔξοδος εἰς ἣν ἀνέῳγεν θύρα, βορρᾶ ῥύμη βασιλικὴ, λιβὸς τοῦ προγεγραμμένου Κατοίτου τοῦ Μεγχείους καὶ τῶν μετόχων οἰκία
Γερμανικοῦ χωρὶς πάσης ὑπερθέσεως· ἐὰν δὲ μὴ ἀποδῶ καθὰ γέγραπται ἐξεῖναι σοὶ διὰ σεαυτοῦ ἀνοῖξαι τὸν οἶκον καὶ πωλεῖν τὸ νίτρον κατὰ τὴν πολιτευομένην τούτου τιμὴν καὶ μεταλαβεῖσθαι τὸ
ὧν κεκλήρωνται θύρας καὶ φῶτα θυρίδων τρία , τὸν δὲ Ὧρον Τεσενούφεως ἑαυτῶι ἀνοίγειν … υ κεκλη … … … υ … δ … σειτητην ἀπὸ νότου κατʼ
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
σφραγίς (sphragis) refers to a seal or signet, often used to denote authenticity or protection. It encompasses the physical object itself, such as a signet-ring, as well as its impression, which can serve various purposes, including marking documents or indicating ownership. In the New Testament, it appears in contexts related to authority and proof, notably in Revelation and Paul's letters, where it signifies a mark of genuineness or confirmation.
σφραγίς, -idos, ἡ, (akin, apparently, to the verb φράσσω or φράγνυμι), fr. Hdt. down, Sept. for Onin, a seal; 1.6. a. the seal placed upon books [ οἵ. B.D. s.v. Writing, sub fin.; Gardthausen, Palaeogr. p. 27]: Rev. ν. 1; λῦσαι tas opp., ib. 2,5 [Ree.]; ἀνοῖξαι, ib. [5 GLT Tr WH], ΟΡ ὙΠ 155} 419. 12} ville 1- b. α signet-ring: Rev. vii. 2. ce. the inscription or impression made by a seal: Rey. ix. 4 (the name of God and Christ stamped upon their foreheads must be meant here, as is evident from xiv. 1); 2 Tim. ii. 19. d. that by which anything is confirmed, proved, authenticated, as by a seal, (a token or proof): Ro. iv. 11; 1Co.ix.2. [Cf. BB. DD. s. v. Seal.]
σφραγίς δραχμὰς εἴκοσι, P Oxy I. τ1617 (ii/a.p.) ἔπεμψα ὑμεῖν. .. κ[ἴστην σταφυλῆς λείαν καλῆς καὶ σφυρίδα φοίνικος καλοῦ ἐσφραγι(σμένας), “1 send you a box of very excellent grapes anda basket of excellent dates under seal” (Edd.), 76. III. 528!8 (ii/A.D.) ἔδωκα τῇ UB μετὰ τῶν σῶν ἐπιστολῶν ἐσ{σ)φραγιΐμένα, “1 gave the letter sealed (to the messenger) on the 12‘ together with letters for you (?) ” (Edd.), τὸ. VI. 92938 (ii/ili A.D.) ταῦτα δὲ πάντα συνενῆι εἰς τὸν χιτῶνα τὸν καροῖνον, καὶ ἐσφραγίσθη yr λευκῇ, ‘‘all these were inside the brown tunic, and it was sealed with white χαρτάριν ἔλαβεν Σερηνίων ἐσίσ)φραγισμένον, ‘* Serenion took the papyrus sealed,” P Lond 171 ὁ15 (iii/A.p.) (= 11. p. 176) διέθετό μοι διαθήκην α[ὐ]τοῦ ἐσφραγισμένην, and P Oxy XIV, 16777 (iii/A.p.) τὸ ἐντολικὸν TItodepatros ὡς ἔδ[ω]κεν por ἐσφραγισμένον, ‘the order for Ptolemais sealed as he gave it to me”…
Read the full entry →σφραγίς (sphragis) — seal.
σφρᾱγ-ίς,
Ionic dialectσφρηγίς, ῖδος, ἡ: Aeolic dialect accusative σφρᾶγιν [Refs 4th c.AD+]:—seal, signet, [Refs 5th c.BC+]; distinguished from δακτύλιος, [Refs 5th c.BC+]; τῶν σφραγῖδας ἐχόντων, i.e. fops, [Refs 4th c.BC+]; of the public seal of a state, [ὁ ἐπιστάτης] τηρεῖ τὴν δημοσίαν σ. [Refs 4th c.BC+]; τὸν στρατηγὸν καὶ ἐπὶ τῆς σ. keeper of the privy seal, [Refs 2nd c.BC+]
2. gem or stone for a ring, [Refs 5th c.BC+]; τὰς τῶν δακτυλίων σ. [Refs 4th c.BC+]
3. generally, gem, κιθάραν.. σφραγῖσι.. κατακεκοσμημένην [Refs 2nd c.AD+]
II. impression of a signet-ring, seal, σ. δακτυλίου Legal Solonis cited in [Refs 5th c.BC+]; παρασημήνασθαι σασθαι σ. to counterfeit it, [Refs]…
σφραγίς
sphragis
probably strengthened from 5420; a signet (as fencing in or protecting
from misappropriation); by implication, the stamp impressed (as a mark
of privacy, or genuineness), literally or figuratively:--seal.
see GREEK for 5420
σφραγίς, ῖδος, ἡ
n.f.
a signet-ring, impression of a seal, the proof
σφραγίς sphragis 16x
a seal, a signet ring, Rev. 7:2; an inscription on a seal, motto, 2 Tim. 2:19; a seal, the impression of a seal, Rev. 5:1, 2, 5, 9, 6:1, 3, 5, 7, 9, 12; 8:1; a seal, a distinctive mark, Rev. 9:4; a seal, a token, proof, 1 Cor. 9:2; a token of guarantee, Rom. 4:11*
σφραγίς σφρα_γίς, ionic σφρηγίς, ῖδος, a seal, signet, seal-ring, Hdt., Ar., etc.
the gem or stone for a ring, Hdt., Luc.
the impression of a signet-ring, a seal, Soph., Thuc.:—metaph., σφρηγὶς ἐπικείσθω τοῖσδε, as a warrant, Theogn.; γλώσσῃ σφρ. ἐπικείσθω Anth.
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
sel (substantive chotham, "seal," "signet," Tabba`ath, "signet-ring"; Aramaic `izqa'; sphragis; verb chatham, (Aramaic chatham); (sphragizo), (katasphragizomai, "to seal"):
I. Literal Sense.
A seal is an instrument of stone, metal or other hard substance (sometimes set in a ring), on which is engraved some device or figure, and is used for making an impression on some soft substance, as clay or wax, affixed to a document or other object, in token of authenticity.
1. Prevalence in Antiquity:
The use of seals goes back to a very remote antiquity, especially in Egypt, Babylonia and Assyria. Herodotus (i.195) records the Babylonian custom of wearing signets. In Babylonia the seal generally took the form of a cylinder cut in crystal or some hard stone, which was bored through from end to end and a cord passed through it. The design, often accompanied by the owner's name, was engraved on the…
Seal
Commonly a ring engraved with some device (Gen. 38:18, 25). Jezebel “wrote letters in Ahab’s name, and sealed them with his seal” (1 Kings 21:8). Seals are frequently mentioned in Jewish history (Deut. 32:34; Neh. 9:38; 10:1; Esther 3:12; Cant. 8:6; Isa. 8:16; Jer. 22:24; 32:44, etc.). Sealing a document was equivalent to the signature of the owner of the seal. “The use of a signet-ring by the monarch has recently received a remarkable illustration by the…
The importance attached to seals in the East is so great that without one no document is regarded as authentic. Among the methods of sealing used in Egypt at a very early period were engraved stones, graved stones, pierced through their length and hung by a string or chain from the arm or neck, or set in rings for the finger. The most ancient form used for this purpose was the scarabaeus, formed of precious or common stone, or even of blue pottery or porcelain, on the flat side of which the inscription or device was engraved. In many cases the seal consisted of a lump of clay, impressed with the seal and attached to the document, whether of papyrus or other material, by strings. In other cases wax was used. In sealing a sepulchre or box, the fastening was covered with clay or wax, and the impression from a seal of one in authority was stamped upon it, so that it could not be broken open…
16 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 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 10 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.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
μεθʼ ἡμέραν δὲ ἀναστὰς ἐπὶ τὸν λάκκον ἦλθε καὶ σωζομένην τὴν σφραγῖδα εὑρών, ᾗ σημηνάμενος τὸν λίθον κατελελοίπει, ἀνοίξας ἀνεβόησε καλῶν τὸν Δανίηλον καὶ πυνθανόμενος εἰ σώζεται.
ἀλλ̓ ἐρεῖς: Καὶ μὴν περιτέτμηται ὁ λαὸς εἰς σφραγῖδα.
μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει
κλείδου … … ὑδραγωγός … ἐδάφη … καὶ ἡ ἑξῆς εἰσαγομένη σφραγίς … … … κατοικικῆς ἄρουραι β … τῆς σφραγῖδος ὧν … καὶ ἐπί τι
δραχμὰς υ. ἐὰν δὲ πταίσῃ τι ἐξ αὐτῶν κατὰ τὴν ὁδὸν, οἴσομεν ὑμῖν τὴν σφραγῖδα καὶ οὐδὲν ζητηθήσεται πρὸς ἡμᾶς. ἔτους λα Μάρκου Αὐρηλίου Κομμόδου Ἀντωνίνου Καίσαρος τοῦ κυρίου
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 ἕβδομος (i.e., *hebdomos*) means 'seventh' and is derived from the word for 'seven' (ἑπτὰ). It appears in various contexts, including the New Testament, where it is used in references such as John 4:52 and Revelation 8:1. The lexicons consistently define it as an ordinal number without notable disagreement.
ἕβδομος, -η, -ον
(< ἑπτὰ),
[in LXX chiefly for שְׁבִיעִי ;]
seventh: Jo 4:52, He 4:4 (LXX), Ju 14, Re 8:1 10:7 11:15 16:17 21:20.†
ἕβδομος, -n, -ov, seventh: In. iv. 52; Heb. iv. 4; Jude 14; Rev. viii. 1; xi. 15, ete. [From Hom. down.]
ἕβδομος. P Tor I. ἵν 7 (B.C. 117) τὸ ἑαυτῆς μέρος ἕβδομον, with reference to the ‘‘seventh” share of a house belonging to a certain woman, PSI I. 307 (A.p. 82) μεχρὶ ἑβδόμου ἔτους.
ἕβδομος (hebdomos) — seventh.
ἕβδομος, η, ον,
(ἑπτά) seventh, [Refs 8th c.BC+]; ἡ ἑβδόμη the seventh day, [Refs 5th c.BC+]; sabbath, [NT+1st c.AD+]
2. ={ἑπτά}, ἑβδόμαις πύλαις [Refs 4th c.BC+]
3. ἕβδομα, τά, seven years' work, [LXX]
ἕβδομος
hebdomos
ordinal from 2033; seventh:--seventh.
see GREEK for 2033
ἕβδομος, η, ον
Adj
seventh
ἕβδομος ἕβδομος, η, ον ἑπτά seventh, Lat. septimus, Hom., etc.; ἡ ἑβδόμη the seventh day, Hdt.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
9 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 84 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
καὶ τὸν κόσμον ἓξ ταῖς πάσαις ἡμέραις Μωυσῆς καὶ πάντα τὰ ἐν αὐτῷ φησὶ γενέσθαι, τῇ δὲ ἑβδόμῃ ἀναπαύσασθαι καὶ λαβεῖν ἀπὸ τῶν ἔργων ἐκεχειρίαν, ὅθεν καὶ ἡμεῖς σχολὴν ἀπὸ τῶν πόνων κατὰ ταύτην ἄγομεν τὴν ἡμέραν προσαγορεύοντες αὐτὴν σάββατα·
τὸ σάββατον λέγει ἐν ἀρχῇ τῆς κτίσεως: Καὶ ἐποίησεν ὁ θεὸς ἐν ἓξ ἡμέραις τὰ ἔργα τῶν χειρῶν αὐτοῦ, καὶ συνετέλεσεν ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ καὶ κατέπαυσεν ἐν αὐτῇ καὶ ἡγίασεν αὐτήν.
ἔτους ἑβδόμου Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος, μηνὸς Δαισίου κϛ Φαρμοῦθι κϛ ἐν Καρανίδι τῆς
ἔτους ἑβδόμου Αὐτοκράτορος Καίσαρος Οὐεσπασιανοῦ Σεβαστοῦ, μηνὸς Λωίου κε Παῦνι κε, ἐν τῇ Σοκνοπαίου Νήσωι τῆς
ἔτους πρώτου Αὐτοκράτορος Καίσαρος Δομιτιανοῦ Σεβαστοῦ μηνὸς Δύστρου ἑβδόμῃ Τῦβι ζ, ἐν Θεαδελφίαι τῆς Θεμίστου μερίδος τοῦ Ἀρσινοΐτου νομοῦ. ὁμολογοῦσιν Δῖος ὡς ἐτῶν
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-2ADI-3S — Verb · second aorist · middle deponent · indicative · third person · singularsecond aorist middle deponent indicative — a completed action, viewed as a whole.
V-2ADI-3S Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Singular
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
σιγή (sigē) means 'silence' and is used in various contexts, including keeping quiet or making silence. It appears in the New Testament in Acts 21:40 and Revelation 8:1. The term has roots in both literary and religious texts, indicating its broad usage across different genres.
σιγή, -ῆς, ἡ, (fr. σίζω [onomatopoetic, Etym. Magn. 712, 29] i.e. to command silence by making the sound δὲ or sch; [yet σιγή prob. has no connection with σίζω, but is of European origin (ef. Germ. schweigen); ef. Fick, Pt. iii. 843 ; Curtius 8. 5712), fr. Hom. down, silence: Acts xxi. 40; Rev. viii. 1.
σιγή, “silence”: Aazdel 99 (iv/A.D.) πῶς κρυερὴ σιγή. For the usage in Rev 81 cf. Dieterich Afithrasliturgie p. 42 σιγή, σιγή, σιγή, σύμβολον θεοῦ ζῶντος ἀφθάρτου φύλαξόν pe σιγή (cited by Wendland Urchr. Literaturformen,* p- 382 n%.). See Aristeas 95 for the σιγή which prevailed during temple services. Reference may also be made to G. Mensching Das Hetlige Schweigen (Religionsgesch. Versuche und Vorarbetten, xx. 2), Giessen, 1926.
σιγή (sigē) — silence.
σῑγ-ή,
Doric dialect σιγά, ἡ, silence, σ. ἔχειν keep silence, [Refs 5th c.BC+]; σ. ποιήσασθαι make silence, [Refs 5th c.BC+]; πολλῶν φάρμακον κακῶν σ. [Refs 5th c.BC+]; δυσμενὴς τῇ σ. [Refs 5th c.BC+]; ἡ ἄγαν σ. [Refs 5th c.BC+]
__b in a mystical or religious sense,[NT]
II. σιγῇ, as adverb, in silence, the only case used by [Refs 8th c.BC+]; also διὰ σιγῆς, μετὰ σ., [Refs 5th c.BC+]: like{σῖγα}, as an exclamation, σιγῇ νῦν be silent now! [Refs 8th c.BC+]
II.2. in an undertone, in a whisper, secretly [Refs 5th c.BC+]; σιγῇ ἔχειν τι keep it secret, [Refs 5th c.BC+]; σιγᾷ καλύψαι, σιγῇ στέγειν, κεύθειν, [Refs 5th c.BC+]
II.3. with genitive, σιγῇ τινος unknown to him, [Refs 5th c.BC+]
σιγή
sige
apparently from sizo (to hiss, i.e. hist or hush); silence:--silence.
Compare 4623.
see GREEK for 4623
σιγή, ῆς, ἡ
n.f.
silence
σιγή sigē 2x
silence, Acts 21:40; Rev. 8:1*
σιγή σι_γη, doric σιγά, ἡ, silence, σιγὴν ἔχειν to keep silence, Hdt.; σιγὴν ποιεῖσθαι to make silence, id. Hdt.; σιγὴν φυλάσσειν Eur.:—in pl., σιγαὶ ἀνέμων id. Eur.
σιγῇ, as adv. in silence, Hom.; also like σῖγα, as an exclam., σιγῇ νυν (sc. ἔστε) be silent now! Od.;also, in an under tone, in a whisper, Hdt.; σιγῇ βουλεύεσθαι Xen.
secretly, σιγῇ ἔχειν τι to keep it secret, like σιωπᾶν, Hdt.; σιγᾷ καλύψαι, στέγειν, κεύθειν Pind., Soph.
c. gen., σιγῇ τινος unknown to him, Hdt., Eur.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
si'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in La 2:10; Ps 32:3; Ec 3:7; Am 5:13; Ac 15:12; 1Co 14:28; 1Ti 2:11,12 the King James Version (the American Standard Revised Version "quietness"); Re 8:1, or figuratively of the unanswered prayers of the believer (Ps 83:1; 35:22;
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
γενομένης δὲ σιγῆς εἶπεν, ὡς τὰ δένδρα φωνὴν ἀνθρώπειον προϊέμενα συνόδου γενομένης αὐτῶν δεηθείη συκῆς ἄρχειν αὐτῶν.
τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως…
διὰ τοῦτο καὶ ἐδιώχθησαν, ἐνπνεόμενοι ὑπὸ τῆς χάριτος αὐτοῦ, εἰς τὸ πληροφορηθῆναι τοὺς ἀπειθοῦντας, ὅτι εἶς θεός ἐστιν, ὁ φανερώσας ἑαυτὸν διὰ Ἰησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ, ὅς ἐστιν αὐτοῦ λόγος ἁπὸ σιγῆς προελθών, ὃς κατὰ πάντα εὐηρέστησεν τῷ…
πρὸς ἐμέ, οὐδέν μοι ἐδήλωσας περὶ οὐδενός· ἐπίσταμαι ὅτι πολλὰ βαροῦμαί σε· ἀποταγῇ μέρος· σιγὴ γὰρ παρὰ φιλοσόφοις ἀπόκρισις· μὴ οὖν καὶ ἐγὼ δύναμαι μὴ ἀποκρίνασθαι; ἀλλʼ ὅμως ἐγὼ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The 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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular 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
οὐρανός (ouranos) means heaven or sky, often referring to both the physical vault above and the spiritual realm where God and angels reside. It is used in various contexts, including the universe and divine authority, appearing frequently in the New Testament. Notably, some lexicons mention its use in a metaphorical sense, while others focus on its physical aspects.
οὐρανός, -οῦ, ὁ,
[in LXX chiefly for שָׁמַיִם (hence, often pl., οἱ οὐ., v. infr.);]
heaven;
of the vault or firmament of heaven, the sky and the aerial regions above the earth: opp. to ἡ γῆ, He 1:10, II Pe 3:5, 10; ὁ οὐ. καὶ ἡ γῆ, i.e. the world, the universe, Mt 5:18, Mk 13:31, Lk 10:21, Ac 4:24, Re 10:6, al.; ἀπ’ ἄκρων οὐ. ἕως ἄ. αὐτῶν (on the absence of art. aft. prep., v. Bl., § 46, 5), Mt 24:31; ὑπὸ τὸν οὐ.,
οὐρανός, -ov, ὁ, [fr.a root meaning ‘ to cover,’ ‘ encompass’; οἵ. Vanicek p. 895; Curtius § 509], heaven; and, in imitation of the Hebr. Οὐ (i.e. prop. the heights above, the upper regions), οὐρανοί, τῶν, οἱ, the heavens [W. § 27, 3; B. 24 (21)], (on the use and the omission of the art. ef. W. 121 (115)), i. 6. 1. the vaulted expanse of the sky with all the things visible in it; a. generally: as opp. to the earth, Heb. i. 10; 2 Pet. iii. 5, 10, 12; 6 ovp. x. ἡ γῆ, [heaven and earth] i. q. the universe, the world, (ace. to the primitive Hebrew manner of speaking, inasmuch as they had neither the conception nor the name of the universe, Gen. i. 1; xiv. 19; Tob. vii. 17 (18); 1 Mace. ii. 37, ete.) : Mt. v.18; xi. 25; xxiv. 35; Mk. xiii. 81; Lk. x. 21; xvi. 17; xxi. 33; Actsiv. 24; xiv. 15; xvii. 24; Rev. x.6; xiv. 7; xx.11. The ancients conceived of the expanded sky as an arch or yault…
Read the full entry →οὐρανός. For οὐρανός in the wide sense of ‘‘sky,’’ ‘‘heaven,” as opposed to γῆ, “earth,” cf. P Leid G1 (p.c. 181-145) (=I. p. 42), a prayer to the gods that they would grant to Ptolemy Philometor and Berenice—kvprelay τῶν [ὑ]πὸ τὸν οὐρανὸν χώρωϊν, ‘‘dominationem terrestrium regionum ” (Ed.), and the magic P Lond 1217 (iii/a.p.) (=I. p. 93) πρὶν γενέσθε (/. γενέσθαι) οὐρανὸν ἢ γῆν ἢ θάλασσαν κτλ. The thought of a series of heavens, as in 2 Cor 12%, may be illustrated from PSI I. 29? (iv/a.p. ἢ) ἐπικαλοῦμέί( = al) σε τὸν καθήμενον ἐν TO πρώτῳ οὐρανῷ .. . ἐν τῷ β οὐρανῷ ... ἐν τῷ Ὑ οὐρανῷ κτλ. Ρ Heid 65 (iv/a.p.) (= Se/ections, p. 126) πιστεύομεν γὰρ τὴν πολιτίαϊν σῆου ἐνν οὐρανῷ is evidently a reminiscence of Phil 4293. On the use of the plur. οὐρανοί in the NT, see Blass Gr. p. 83, and the statistics in Hawkins Hor. Syx.* p. 52f. A new subst. οὐρανουσία occurs in P Lond 1218 (iii/a.p.)…
Read the full entry →οὐρανός (ouranos) — heaven.
οὐρᾰνός, ὁ,
Doric dialect and Boeotian dialect ὠρανός [Refs 7th c.BC+]; Aeolic dialect ὄρανος (ὀράνω [Refs 7th c.BC+]
I. heaven: in [Refs 8th c.BC+]
I.1. vault or firmament of heaven, sky, γαῖα.. ἐγείνατο ἶσον ἑαυτῇ οὐρανὸν ἀστερόεντα, ἵνα μιν περὶ πάντα καλύπτοι [Refs 8th c.BC+]; wrapped in clouds, [Refs 8th c.BC+]; above the aether, [Refs 8th c.BC+] continued to regard it as solid (στερέμνιον), [Refs]; defined as αἰθέρος τὸ ἔσχατον by [Refs 5th c.BC+]; ἠέλιος δὲ οὐρανοῦ ἐξαπόλωλε, of an eclipse, [Refs 8th c.BC+]
I.2. heaven, as the seat of the gods, outside or above this skyey vault, the portion of Zeus (see. Ὄλυμπος),[Refs 8th c.BC+]; πύλαι οὐρανοῦ [Refs]; so, later, οἱ ἐξ οὐρανοῦ…
οὐρανός
ouranos
perhaps from the same as 3735 (through the idea of elevation); the
sky; by extension, heaven (as the abode of God); by implication,
happiness, power, eternity; specially, the Gospel
(Christianity):--air, heaven(-ly), sky.
see GREEK for 3735
οὐρανός, οῦ, ὁ
n.m.
the sky, the heaven
οὐρανός ouranos 273x
heaven, the heavens, the visible heavens and all their phenomena, Mt. 5:18; 16:1; 24:29, et al. freq.; the air, atmosphere, in which the clouds and tempests gather, the birds fly, etc., Mt. 6:26; 16:2, 3; heaven as the peculiar seat and abode of God, of angels, of glorified spirits, etc., Mt. 5:34, 45, 48; 6:1, 9, 10; 12:50; Jn. 3:13, 31; 6:32, 38, 41, 42, 50, 51, 58; in NT heaven as a term expressive of the Divine Being, His administration, etc., Mt. 19:14; 21:25; Lk. 20:4, 5; Jn. 3:27
οὐρανός οὐρα^νός, οῦ, ὁ, only in sg. heaven: in Hom. and Hes.,
the vault or firmament of heaven, the sky, conceived as a concave hemisphere resting on the verge of earth, upborne by the pillars of Atlas, Od., Hes., etc.; conceived to be of solid metal, χάλκεος, πολύχαλκος, σιδήρεος, Hom.: on this vault the sun performed his course, Od.; the stars were fixed upon it, and moved with it, for it was supposed to be always revolving, Il.
heaven, as the seat of the gods, above this skyey vault, the portion of Zeus, Hom.; πύλαι οὐρανοῦ Heavengate, which the Hours lifted and put down like a trapdoor, Il.
in common language, heaven, the sky, Hom., etc.; πρὸς οὐρανὸν βιβάζειν τινά to exalt to heaven, as Hor. evehere ad Deos, Soph.; εἰς τὸν οὐρ. ἥλλοντο leapt up on high, Xen.: a region of heaven, climate…
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
hev'-'n.
See ASTRONOMY.
Heaven
(1.) Definitions. The phrase “heaven and earth” is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
(a) The firmament, as “fowls of the heaven” (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), “the eagles of heaven” (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. Raki’a , Authorized Version, firmament. [FIRMAMENT] Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) Marom , used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) Shechakim , "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul’s expression "third heaven," (
In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of God that it is possible for creatures to see. Thither Christ ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Eph 4:10 Heb 8:1 9:24-28.
In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The Scriptures inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found…
281 occurrences in the New Testament, rendered 9 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 273 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 305 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.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
Ἐν ἀρχῇ ἔκτισεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.
λέγει γὰρ ἡ γραφὴ περὶ ἡμῶν, ὡς λέγει τῷ υἱῷ: Ποιήσωμεν κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμῶν τὸν ἄνθρωπον, καὶ ἀρχέτωσαν τῶν θηρίων τῆς γῆς καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν ἰχθύων τῆς θαλάσσης.
εὐχὰς καὶ θυσίας ἐπιτελῶν διδόναι ὑμῖν ὑγίειαν νίκην κράτος σθένος κυριείαν τῶν ὑπὸ τὸν οὐρανὸν χωρῶν, σκυλλόμενος δὲ καὶ διασειόμενος παρʼ ἕκαστον εἰκῇ καὶ ὡς ἔτυχεν ὑπό τινων ἐπὶ
εὐχὰς καὶ θυσίας ἐπιτελῶν διδόναι ὑμῖν ὑγίειαν νίκην κράτος σθένος κυριείαν τῶν ὑπὸ τὸν οὐρανὸν χωρῶν, σκυλλόμενος δὲ καὶ διασειόμενος παρʼ ἕκαστον … εἰκῇ καὶ ὡς ἔτυχεν ὑπό τινων
τραχείας … … … … … … … … ἐκ τοῦ Σῶσις Οὐρανοῦ κλήρου περὶ κώμην ἠξίωσά τέ σε, καὶ ἕξεις γὰρ παραφεῖναι ἑκάστης ἀρούρης πυροῦ καὶ
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
516 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 502 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.
The Greek word ἡμίωρον (i.e., hēmiōron) is derived from ἥμι (half) and ὥρα (hour), meaning 'half an hour.' It appears in Revelation 8:1, where it denotes a specific duration of time.
ἡμιώριον (hēmiōrion) — half an hour.
ἡμι-ωρία, ἡ,
(ὥρα) half-hour, [Refs 5th c.AD+]
"ἡμίωρον, ἡμίωριον","hJmivwron
hemiorion
from the base of 2255 and 5610; a half-hour:--half an hour.
see GREEK for 2255
see GREEK for 5610
ἡμιώριον, ου, τό
n.n.
half an hour
ἡμιώριον hēmiōrion 1x
also spelled ἡμίωρον, half an hour, Rev. 8:1*
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
our (sha`atha', she`a'; hora): Hour as a division of the day does not occur in the Old Testament; the term she`a' (sha`atha') found in Dnl, is Aramaic, and as used there denotes a short period or point of time of no definite length (Da 3:6,15; 4:33 (Hebrew 30); 5:5). The Greek hora is commonly used in the New Testament in the same way, as "that same hour," "from that hour," etc., but it also occurs as a division of the day, as, "the third hour," "the ninth hour," etc. The Hebrews would seem to have become acquainted with this division of time through the Babylonians, but whether before the captivity we are not certain. The mention of the sun dial of Ahaz would seem to indicate some such reckoning of time during the monarchy.
See TIME.
H. Porter
Hour
First found in Dan. 3:6; 4:19, 33;5:5. It is the rendering of the Chaldee shaah, meaning a “moment,” a “look.” It is used in the New Testament frequently to denote some determinate season (Matt. 8:13; Luke 12:39).
With the ancient Hebrews the divisions of the day were “morning, evening, and noon-day” (Ps. 55:17, etc.). The Greeks, following the Babylonians, divided the day into twelve hours. The Jews, during the Captivity, learned also from the Babylonians this method of dividing time. When Judea became subject to the Romans, the Jews adopted the Roman mode of reckoning time. The night was divided into four watches (
The ancient Hebrews were probably unacquainted with the division of the natural day into twenty-four parts; but they afterwards parcelled out the period between sunrise and sunset into a series of divisions distinguished by the sun’s course. The early Jews appear to have divided the day into four parts, (Nehemiah 9:3) and the night into three watches, (Judges 7:19) and even in the New Testament we find a trace of this division in (Matthew 20:1-5) At what period the Jews first became acquainted with the division of the day into twelve hours is unknown, but it is generally supposed they learned it from the Babylonians during the captivity. It was known to the Egyptians at a very early period. They had twelve hours of the day and…
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.