Romans 10:16 — Word Study
N1904ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
BSAButalla notou [they did not] allpas heededhupakouō▸ theho good news;euangelion [gospel, message of salvation] IsaiahHēsaias [the prophet] forgar says;legō▸ Lord,kurios [God, Master] whotis [which ones, what people] has believedpisteuō▸ [trusted, had faith in] theho reportakoē [report, word] of us?egō
| Greek | English | Parsing |
|---|---|---|
| ἀλλ᾽ | But | Conjunction |
| οὐ | not | Particle, negative |
| πάντες | all | Adjective, nominative, plural |
| ὑπήκουσαν | heeded | Verb, aorist, active |
| τῷ | the | Article, dative, singular |
| εὐαγγελίῳ· | good news; | Noun, dative, singular |
| Ἠσαΐας | Isaiah | Noun, nominative, singular |
| γὰρ | for | Conjunction |
| λέγει· | says; | Verb, present, active |
| κύριε, | Lord, | Noun, vocative, singular |
| τίς | who | Interrogative pronoun, nominative, singular |
| ἐπίστευσεν | has believed | Verb, aorist, active |
| τῇ | the | Article, dative, singular |
| ἀκοῇ | report | Noun, dative, singular |
| ἡμῶν; | of us? | Personal pronoun, first person, genitive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?” |
| KJV | But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? |
| ASV | But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report? |
| YLT | But they were not all obedient to the good tidings, for Isaiah saith, 'Lord, who did give credence to our report?' |
| WEB | But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?” |
| BBE | But they have not all given ear to the good news. For Isaiah says, Lord, who has had faith in our word? |
Where they part company is ὑπήκουσαν — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause that provides a reason for the statement made.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbὑπακούω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Romans 10:16
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 Reception of the Gospelgenerated
Romans 10:16 reflects on how not everyone accepted the gospel message, despite its importance. Paul cites the prophet Isaiah to underscore this point, emphasizing that belief is essential for faith. This verse is part of a larger argument about the role of preaching and faith in salvation, which Paul elaborates on in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 3:3 | What if some did not have faith? Will their lack of faith nullify God’s faithfulness? |
| 2 | Romans 11:17 | Now if some branches have been broken off, and you, a wild olive shoot, have been grafted in among the others to share in the nourishment of the olive root, |
| 3 | John 10:26 | But because you are not My sheep, you refuse to believe. |
| 4 | Acts 28:24 | Some of them were convinced by what he said, but others refused to believe. |
| 5 | Hebrews 4:2 | For we also received the good news just as they did; but the message they heard was of no value to them, since they did not share the faith of those who comprehended it. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — ὑπακούω, hupakouōgenerated
The verb ὑπακούω is an aorist active indicative form, meaning 'to heed' or 'to obey.' It is derived from the prefix ὑπ (under) and ἀκούω (to hear), indicating a response to what is heard.
In this context, it suggests a failure to respond to the gospel, highlighting the contrast between those who heed the message and those who do not.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'But not all of them welcomed the good news.' This is consistent with the KJV and ASV, which emphasize the idea of obedience to the gospel.
However, the translations differ in their choice of words for ὑπήκουσαν. The KJV uses 'obeyed,' while the BSB opts for 'welcomed,' reflecting different nuances of reception.
Sentence Structuregenerated
The main clause is introduced by the finite verb ὑπήκουσαν, they heeded. It is followed by a subordinate clause quoting Isaiah, which provides the reason for the previous statement.
The structure shows a clear division between the statement about the reception of the gospel and the prophetic quotation, illustrating the contrast between belief and disbelief.
Septuagint Backgroundgenerated
Ἠσαΐας refers to the prophet Isaiah, whose words are quoted here. In the Septuagint, Isaiah's prophecies often emphasize the themes of belief and rejection.
The Greek term ἀκοή appears in the LXX to denote the act of hearing, linking the message of the gospel with the response it elicits.
In plain words — the whole versegenerated
Romans 10:16 tells us that not everyone accepted the good news about Jesus. Paul quotes Isaiah, asking, 'Who has believed our message?' This highlights the reality that many do not respond to the gospel, even though it is offered to all.
Frequently Asked Questionsgenerated
It indicates that while the gospel is available to everyone, not everyone chooses to accept or respond to it.
Paul uses Isaiah's words to illustrate that disbelief was not a new phenomenon; even in the Old Testament, many did not believe God's message.
Belief is crucial for salvation, as faith comes from hearing the message of Christ, making the acceptance of the gospel essential.
Different translations can emphasize various aspects of the text, such as obedience versus welcoming, which can shape our interpretation of how people respond to the gospel.
Reflection Questionsgenerated
- In what ways have I seen the gospel received in my life or community?
- How can I be more receptive to the message of Christ?
- What steps can I take to share the good news with others who may not have heard it?
- Why do you think some people struggle to believe the message of the gospel?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to illustrate the ongoing challenge of belief in the gospel, noting that not everyone responds positively to the message.
Not all the Gentiles have believed the gospel nor have all the Jews, but many have, and many more Gentiles have believed than Jews.Early Church Fathers on Romans 10 →
"But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God." Since they pressed him with another objection again to this effect,Early Church Fathers on Romans 10 →
The first part of this [verse] ought to be read as a question to which the second part is the apostle’s answer.… There is nothing surprising about this, for Isaiah also testifies to the small number of believers.Early Church Fathers on Romans 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 10:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut they have not all obeyed the Gospel,.... Who hear it, and to whom it is preached; for though ministers may be regularly sent forth, and rightly preach the Gospel in the purity of it, yet there is
Read John Gill on Romans 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? But they have not all obeyed the gospel - the Scripture has prepared us to expect the general rejection of the Gospel message.
Read Robert Jamieson on Romans 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut they have not all obeyed the gospel: he here preventeth a cavil of the Jews. Thus they might reason: If the apostles and preachers of the gospel are sent with so great authority from God, and bring such a welcome message, how comes it to pass that so few receive it, and yield obedience thereunto? To this he answers, that it need not seem strange, because it was foretold long ago by the prophet, . It is not to be understood as if this was the cause of their unbelief, because Isaiah said thus. The particle for doth not show the cause, but the consequence: it was not because the prophet so said, that they did not believe; but because they believed not, the prophet so foretold. Lord; this…
Read Matthew Poole on Romans 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? Ver. 16. Who hath believed our report?] Gr. áêïçí, our hearing, passively taken. So Caesar and Cicero use auditio for report and rumour. Some sit before a preacher as senseless as the seats they sit on, pillars they lean to, dead bodies they tread on. Others rage, Tange montes et famigabunt, &c.
Read John Trapp on Romans 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Applying this condition of the necessity of preaching to the gospel, we nevertheless see that, as a matter of fact, all did not accept it. Just as Isaiah had said. The argument does not run quite smoothly. The Apostle has two thoughts in his mind: (1) the necessity that the gospel should be preached before it could be believed; (2) the fact that, although it was preached (and accepted by many among the Gentiles), it was not accepted by the Jews. He begins to introduce this second topic before he has quite done with the first. Romans 10:17 goes back to and connects logically with Romans 10:15, while Romans 10:16 anticipates Romans 10:19; Romans 10:21. Our report.—So Authorised version…
Read Charles John Ellicott on Romans 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. But they have not all obeyed the Gospel.] This seems to be the objection of a Jew; as if he had said: A Divine mission would be attended with success; whereas there are numbers who pay no attention to the glad tidings you preach. To this the apostle answers, that the Spirit of God, by Isaiah, Isaiah 53:1, foretold it would be so, even in the case of the Jews themselves, where he said, Lord, who hath believed our report? For although God brings the message of salvation to men, he does not oblige them to embrace it. It is proposed to their understanding and conscience; but it does not become the means of salvation unless it be affectionately credited.
Read AdamClarke on Romans 10 →CambridgeThe Cambridge Bible for Schools and Colleges16. But they have not all obeyed the gospel] i.e. the gospel, or good tidings, just specified; that of “peace.”—Here St Paul meets from prophecy the supposed objection that the message had only partially succeeded. Innumerable Gentiles had rejected it: was not this an indication that the messengers had no commission? No: Isaiah himself had prophetically deplored just such seeming scantiness of acceptance for Messiah’s message.have not obeyed] Better, did not obey. The apostolic evangelization of the Gentiles is viewed as ideally past.Esaias saith] Isaiah 53:1; quoted also, with special reference to Jewish unbelief, John 12:38.
Read Cambridge on Romans 10 →Albert Barnes1798–1870Barnes' Notes on the BibleBut they have not all obeyed the gospel - It is not easy to see the connection of this; and it has been made a question whether this is to be regarded as a continuation of the objection of the Jew,
Read Albert Barnes on Romans 10 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”
But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?”
But not all of them welcomed the good news. For Isaiah says, “Lord, who has believed our message?”
But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?”
Tyndale line
But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?
But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report?
But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report?
But they have not all obeyed the gospel. For Isaiah saith, Lord, who hath believed our report?
But they haue not all obeyed ye Gospel: for Esaias saith, Lord, who hath beleeued our report?
Strictly literal
But they have not all obeyed the glad tidings. For Esaias says, Lord, who has believed our report?
But they were not all obedient to the good tidings, for Isaiah saith, 'Lord, who did give credence to our report?'
But they were not all obedient to the good tidings, for Isaiah says, “LORD, who gave credence to our report?”
But they did not all listen to the gospel. For Isaiah says, “Lord, who has believed our message?”
From the Latin
But all do not obey the gospel. For Isaias saith: Lord, who hath believed our report?
Simplified
But not everyone has accepted the good news. As Isaiah asks: “Lord, who trusted in the news they heard from us?”
But they have not all given ear to the good news. For Isaiah says, Lord, who has had faith in our word?
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Sed non omnes obediunt Evangelio. Isaias enim dicit : Domine, quis credidit auditui nostro ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܠܐ ܗܘܐ ܟܠܗܘܢ ܐܫܬܡܥܘ ܠܣܒܪܬܐ ܕܐܘܢܓܠܝܘܢ ܐܫܥܝܐ ܓܝܪ ܐܡܪ ܡܪܝ ܡܢܘ ܗܝܡܢ ܠܒܪܬ ܩܠܢ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
The standard critical text of the New Testament.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
The previous edition, still widely cited.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
The Society of Biblical Literature edition, freely licensed.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
The edition that turned scholarship toward the earliest manuscripts.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
An independent critical text built from the oldest witnesses then known.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
A recent critical edition following documentary evidence closely.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
The reading of the majority of surviving manuscripts.
ἀλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Romans 10:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
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…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ὑπακούω (*hupakouo*) is formed from the prefix ὑπ (under) and ἀκούω (to hear). It encompasses meanings such as to listen attentively, to obey, and to submit to authority. In the New Testament, it is used in various contexts, including responding to commands and yielding to others, with notable occurrences in Acts and the letters of Paul.
ὑπακούω
[in LXX: chiefly for שָׁמַע ;]
vto listen, attend, hence,
to answer a knock at a door (Plat., Xen., al.): Ac 12:13;
ὑπ-ακούω ; impf. ὑπήκουον; 1 aor. ὑπήκουσα; fr. Hom. down ; ἰο listen, hearken; 1. prop.: of one who on a knock at the door comes to listen who it is, (the duty of the porte: ), Acts xii. 13 [where A. V. hearken, R. V. answer] (Xen. symp. 1,11; Plat. Crito p.43 a.; Phaedo p- 59e.; Dem., Leian., Plut., al.). 2. to hearken to a command, i.e. to obey, be obedient unto, submit to, (so in Grk. writ. fr. Hdt. down): absol. Phil. ii. 12 [ef. W. 594 (552) ]; ὑπήκουσεν ἐξελθεῖν, [R. V. obeyed to go out i. e.] went out obediently, Heb. xi. 8; with a dat. of the pers. (in Grk. writ. also w. a gen.), Mt. viii. 27; Mk. i. 27; iv. 41; Lk. viii. 25; xvii. 6; Ro. vi.16; Eph. vi. 1,5; Col. iii. 20, 22; Heb. ν. 9; 1 Pet. iii.6; with a dat. of the thing, τῇ πίστει (see πίστις, 1 b. a. p. 513
ὑπακούω. (1) ‘‘listen,” ‘‘attend’’: P Hib I. 785 (B.c. 244-3) οὐδέποτε ὑϊπα]κήκοας ἡμῶν, ‘you have never listened to me” (Edd.) (cf. Ac 1213): cf. P Cairo Zen III. 5936715 (B.C. 240) εἰ μὲν οὖν διείλεξαι τῶι Κι ράτωνι kal ὑπακήκοε, “ΕἼΓ therefore you have spoken to Kraton and he has given his assent.” (2) ‘‘answer”: P Petr III. 44(4)7 (iii/B.c.) Hipdrar ἔγραψα, οὐθὲν [δὲ ὑπακούσαντος ἠναγκάσθην [τὴν θ]ύραν κλεῖσαι, P Oxy I. 8γ}3 (A.D. 342) ὀμνύω. . ὑπακούοντα ἐν πᾶσι τοῖς πρός με ζητουμένοις περὶ τοῦ ναυκληρίου, “1 swear that I will answer all inquiries made to me concerning the vessel” (Edd.), (3) ‘‘submit,” ‘‘ obey”: P Tebt I. 2455 (B.C. 117) οὐδ᾽ οὕτως ὑπήκουσαν, ‘still they did not obey” (Edd.), P Hamb I. 29° (a.p. 94) κληθέντων τινῶν. . καὶ μὴ ὑπακουσάντων, and similarly 7. 7, P Flor I. 6%4 (A.D. 210) ἐὰν οὖν. . , κληθεὶς μὴ ὑπακούσῃς ἔσται τὰ ἀκόλουθα. .., ‘if, when you are…
Read the full entry →ὑπακούω (hupakouō) — to obey.
ὑπᾰκού-ω,
future -ακούσομαι[LXX] later -ακούσω [Refs]
I. hearken, give ear, θεοὶ δ᾽ ὑπὸ πάντες ἄκουον [Refs 8th c.BC+]
I.2. answer (by voice or act) when called, ἢ ἐξελθέμεναι ἢ ἔνδοθεν αἶψ᾽ ὑπακοῦσαι [Refs 8th c.BC+]
I.2. b in a dialogue, answer when questioned, σοι [Refs 5th c.BC+]
I.3. listen to, heed, regard, with genitive of things, [Refs 5th c.BC+]; ὑ. διαίτῃ submit to a regimen, [Refs 4th c.BC+]; ὑ. τῷ ξυμφόρῳ τινός comply with his interest, [Refs 5th c.BC+]; δείπνῳ ὑ. accept an invitation to dinner, [Refs 2nd c.AD+]: absolutely, give way, submit, comply, [Refs 5th c.BC+] in this matter he obeyed, [Refs 5th c.BC+]; ὑ. τινός τι or τινί τι, obey one in a thing,[Refs 5th c.BC+]
ὑπακούω
hupakouo
from 5259 and 191; to hear under (as a subordinate), i.e. to listen
attentively; by implication, to heed or conform to a command or
authority:--hearken, be obedient to, obey.
see GREEK for 5259
see GREEK for 191
ὑπακούω
v.
I listen, obey
ὑπακούω hypakouō 21x
to give ear; to listen, Acts 12:13; to obey, Mt. 8:27; Mk. 1:27; in NT to render submissive acceptance, Acts 6:7; Rom. 6:17; 2 Thess. 1:8; Heb. 5:9; absol. to be submissive, Phil. 2:12
ὑπακούω fut. -ακούσομαι absol. to listen, hearken, give ear, Hom., Eur.
to make answer when called, Od., Theocr.
foll. by a case, to listen or hearken to, give ear to, attend to, τινός Ar., etc.; also, ὑπ. τινί Thuc., etc.
Special senses:
of porters, to answer a knock at the door, ὑπ. τινί Plat., Theophr.; ὁ ὑπακούσας the porter, Xen.
of a judge, to listen to a complainant, τινί id. Xen.:—but of accused persons, to answer to a charge, Dem.
of dependents and subjects, to submit to, τινός Hdt., Xen.; τινί Ar., Thuc.: also to yield to, comply with, τινί Plat.:—c. gen. rei, to give ear to, Xen.; ὑπ. τῷ ξυμφόρῳ τινός to comply with his interest, Thuc.:—absol. to give way, submit, comply, Hdt.
to answer one's expectations, to succeed, Luc.
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
21 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 21 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 43 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.
ἦν γὰρ οἶκος αὐτῷ καὶ πόλις ὁ κόσμος, μηδεμιᾶς χειροποιήτου κατασκευῆς δεδημιουργημένης ἐκ λίθων καὶ ξύλων ὕλης, ᾧ καθάπερ ἐν πατρίδι μετὰ πάσης ἀσφαλείας ἐνδιῃτᾶτο φόβου μὲν ἐκτὸς ὤν, ἅτε τῆς τῶν περιγείων ἡγεμονίας ἀξιωθεὶς καὶ πάντων ὅσα θνητὰ…
Ἴσακος δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν…
λέγει κύριος ἐν τῷ προφήτῃ: Εἰς ἀκοὴν ὠτίου ὑπήκουσάν μου.
αὐτῶι τὴν βεβαίωσιν διὰ παντὸς ἀπὸ πάντων καὶ ἀφιστάνειν τὸν ἐπελευσόμενον τοῖς ἰδίοις δαπανήμασιν, ὑπακοῦσαι δʼ αὐτὸν καὶ αἷς ἐὰν ἄλλαις προαιρῆται ὁ Σαραπίων περὶ τῶν αὐτῶν καὶ διὰ
κθ τοῦ αὐτοῦ μηνὸς καὶ ἐκηρύχθη ὁ ἀντίδικός μου πρὸ βήματος τρὶς καὶ οὐχ ὑπήκουσεν καὶ ὑπεμνημάτισαν.
ἄλλου ἐπιτροπεύειν ἢ μόνου τοῦ ἐν τῇ νομαρχίᾳ Ἀντινοέως, οὐ δυνάμενος οὖν οὐδὲ αὐτὸς ὑπακούειν ταύτῃ τῇ ἐνχειρισθείσῃ μοι ἐπιτροπῇ ἀξιῶ ὑποτάξας σοι τῷ κυρίῳ μου ἀντίγραφον τῶν ἐφ’
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-DSN — Article · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
T-DSN Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word εὐαγγέλιον (i.e., *euangelion*) means 'good news' or 'gospel.' It is derived from the concept of a reward for bringing good tidings. In the New Testament, it specifically refers to the message of salvation through Jesus Christ and the kingdom of God. The term is used in various contexts, often accompanied by phrases indicating its subject, such as the gospel of Christ or the gospel of the kingdom.
εὐαγγέλιον, -ου, τό
[in LXX for בְּשׂוֹרָה, בְּשׂרָה, II Ki 4:10 18:22 18:25 * ;]
in cl.,
בְּשׂוֹרָה, a reward for good tidings (Hom.; pl., LXX, II Ki 4:10);
in pl., εὐ. θύειν, to make a thank-offering for good tidings (Xen., al.).
εὐαγγέλιον, -ov, τό, (εὐάγγελος [cf. εὐαγγελίζω), Hebr. mwa and ΤΠ3 ; 1. a reward for good tidings (cf. ra διδασκάλια, the fees given the διδάσκαλος), Hom. Od. 14, 152; Οἷς. ad Att. 2,3 and 12; 13,40; Plut. Demetr. 17; Ages. 33; Sept. 2S. iv. 10. 2. good tidings: Leian. asin. 26; App. Ὁ. civ. 4,20; Plut.; al.; plur. Sept. 2S. xviii. 22, 25, com. txt.; but in each place εὐαγγελία should apparently be restored, on account of vs. 20 ἀνὴρ εὐαγγελίας. Inthe N.T.spec. a. the glad tidings of the kingdom of God soon to be set up, and subsequently also of Jesus, the Messiah, the founder of this kingdom: ME. i. 155 viii. 35; x. 29; xiii. 10; xiv.9; xvi.15; Mt. xxvi. 13; w. agen. of the obj. added: τῆς βασιλείας, Mt. iv. 23; ix. 85; xxiv. 14; Mk.i.14 ΒΤ, τ. After the death of Christ the term τὸ εὐαγγέλιον comprises also the preaching of (concerning) Jesus Christ as having suffered death on the…
Read the full entry →εὐαγγέλιον. For the very rare use of this word in the singular outside the NT and early Christian literature, see the iii/A.D. pap. letter cited s.v. γνώστης ad iit., and cf. Archiv v. p. 406f. The plur. is found = ‘‘ good tidings” in the striking calendar inscr. from Priene of date about B.C. 9 with reference to the birthday of the Emperor Augustus—jptev δὲ τῶι κόσpo τῶν δι᾿ αὐτὸν εὐανγελίζων ἡ γενέθλιος, ‘* but the birthday of the god was for the world the beginning of tidings of joy on his account” (OG/S 458%, Deissmann LAZ, p. 370f.) For the more ordinary usage = ‘‘sacrifices,” “thank-offerings,’’ cf. OG/ZS 4%* (iv/B.c.) εὐαγγέλια Kal σωτήρια ἔ[θ]υσε, Michel 13257 εὐαγγέλια θύσω, and the new literary instance in Menandrea p. 90*'*. On the history of the word and its cognates, see Harnack Constitution and Law, p. 278f., and Milligan Zhess. p. 141 ff. MGr Bayγέλιο, ‘ gospel.”…
Read the full entry →εὐαγγέλιον (euangelion) — gospel.
εὐαγγέλ-ιον, τό,
reward of good tidings, given to the messenger, εὐαγγέλιον δέ μοι ἔστω [Refs 8th c.BC+]; ἀπολήψῃ τὸ εὐ. [Refs 1st c.AD+] to make a thank-offering for good-tidings, [Refs 5th c.BC+]; ἐβουθύτει ὡς εὐ. [Refs 5th c.BC+]; εὐ. στεφανοῦν, ἀναδῆσαί τινα, to crown one for good news brought, [Refs 5th c.BC+]
II. good tidings, good news, in plural, [LXX+1st c.BC+]
II.2. in Christian sense, the gospel, [NT]
εὐαγγέλιον
euaggelion
from the same as 2097; a good message, i.e. the gospel:--gospel.
see GREEK for 2097
εὐαγγέλιον, ου, τό
n.n.
the good news, the gospel
εὐαγγέλιον euangelion 76x
glad tidings, good or joyful news, Mt. 4:23; 9:35; the Gospel; doctrines of the Gospel, Mt. 26:13; Mk. 8:35; meton. the preaching of, or instruction in, the Gospel, 1 Cor. 4:15; 9:14
εὐαγγέλιον εὐαγγέλιον, ου, τό, from εὐάγγελος the reward of good tidings, given to the messenger, Od.; in pl., εὐαγγέλια θύειν to make a thankoffering for good tidings, Xen., etc.; εὐαγγελίων θυσίαι Aeschin.; εὐαγγέλια στεφανοῦν τινα to crown one for good news, Ar.
in Christian sense, the Glad Tidings, i. e. the Gospel (Saxon gode-spell), NTest.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
→ General scriptures concerning Pr 15:30; 25:25
75 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 76 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
Φλώρῳ μὲν οὖν δεινὸν εὐαγγέλιον ἦν, καὶ προῃρημένος ἐξάπτειν τὸν πόλεμον οὐδὲν ἀπεκρίνατο τοῖς πρεσβευταῖς·
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγγελίου ἔγραψεν ;
Ἰουλίωι Ἀμμωνίωι τῶι καὶ Εὐαγγελίῳ στρα … παρὰ Αὐρηλίων Ἀρείου Τριαδέλφου καὶ Ἀμμωνίου Διονυσίου ἐπιμελητῶν διώρυγος Χιλιαρουρῶν. σήμερον ἥτις
Φιλάδελφον καὶ Πεκῦσιν καὶ Νααρωοῦν κατηχουμένους τῶν συναγομένων καὶ Λέωνα κατηχούμενον ἐν ἀρχῇ τοῦ εὐαγγελίου πρόσδεξαι ὡς καθήκει· διʼ ὧν σὲ καὶ τοὺς σὺν σοὶ ἐγὼ καὶ οἱ σὺν
βαστακτὴ φοινίκων … … ὅμοια πεντήκοντα καὶ βιβλίον … … ἀπόστολον καὶ τὸ ἅγιον εὐαγγέλιον … … ζῷα βοικὰ δύο συντιμηθέντα
The Greek word Ἠσαΐας (transliterated as Hēsaias) refers to the prophet Isaiah, known for his significant role in biblical prophecy. It appears multiple times in the New Testament, specifically in verses like Matthew 3:3 and Romans 9:27. The word is derived from Hebrew and is consistently recognized across various lexicons.
Ἡσαΐας (Lcehm. Ἢσ. [ef. ΤᾺ Proleg. p. 107; WH *Haaias, see I, 47), του [B. 17 (16), 8], 6, (so Sept. for yyw, Jehovah's help, fr. yw. and 7°), Zsaiah (Vulg. Tsaias, in the Fathers also Esaias), a celebrated Hebrew prophet, who prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah: Mt. iii. 3; iv. 14; viii. 17; xii. 17; xiii. 14; (xiii. 35 acc. to the reading of cod. Sin. and other authorities, rightly approved of by Bleek [Hort (as below), al.], and received into the text by Tdf. {noted in mrg. by WH, see their App. ad loc.; per contra cf. Meyer or Ellicott (i. e. Plumpire in N. T. Com.) ad loc.]); xv. 7; Mk. vii. 6; Lk. iii. 4; iv. 17; Jn. i. 23; xii. 38 sq. 41; Acts xxviii. 25; Ro. ix. 27,29; x. 16, 20; xv. 12; i. q. the book of the prophecies of Isaiah, Acts viii. 28, 30; ἐν (τῷ) Ἡσαΐᾳ, Mk. i. 2G Ltxt. T Tr WH.
Ἡσαΐας (Hēsaias) — Isaiah.
Ἠσαίας (Rec. Ἠσαΐας), -ου, ο (Heb. יְשַׁעְיָה),
Isaiah, the prophet: Mat.3:3 4:14 8:17 12:17 13:14, 35 15:7, Mrk.7:6, Luk.3:4 4:17, Jhn.1:23 12:38-39, 41, Act.8:28 28:25, Rom.9:27, 29 10:16, 20 15:12; ἀνεγίνωςκεν τ. προφήτην Ἠ., Act.8:30; ἐν τ. Ἠ., Mrk.1:2.†
(From Abbott-Smith. LSJ has no entry)
Ἠσαΐας
Hesaias
of Hebrew origin (3470); Hesaias (i.e. Jeshajah), an
Israelite:--Esaias.
see HEBREW for 03470
Ἠσαΐας, ου, ὁ
n.m.
Isaiah
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
i-za'-ya, i-zi'-a:
1. Name
2. Personal History
3. Call
4. Literary Genius and Style
5. Traditions concerning His Martyrdom
6. Period
7. Analysis and Contents
8. Isaiah's Prophecies Chronologically Arranged
9. The Critical Problem
(1) The History of Criticism
(2) The Disintegration of "Deutero-Isaiah"
(3) Recent Views
(4) The Present State of the Question
(5) Reasons for Dissecting the Book
(6) Arguments for One Isaiah
(a) The Circle of Ideas
(b) The Literary Style
(c) Historical References
(d) The Predictire Element
(e) Cyrus a Subject of Prediction
LITERATURE
Of all Israel's celebrated prophets, Isaiah is the king. The writings which bear his name are among the profoundest in all literature. One great theme--salvation by faith--stamps them all. Isaiah is the Paul of the Old Testament.
1. Name:
Isaiah
(Heb. Yesh’yahu, i.e., “the salvation of Jehovah”). (1.) The son of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble rank. His wife was called “the prophetess” (8:3), either because she was endowed with the prophetic gift, like Deborah (Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of “the prophet” (Isa. 38:1). He had two sons, who bore symbolical names.
He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah’s death, probably B.C. 762. He lived till…
the prophet, son of Amoz. The Hebrew name signifies Salvation of Jahu (a shortened form of Jehovah), He prophesied concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, (Isaiah 1:1) covering probably 758 to 698 B.C. He was married and had two sons. Rabbinical tradition says that Isaiah, when 90 years old, was sawn asunder in the trunk of a carob tree by order of Manasseh, to which it is supposed that reference is made in (Hebrews 11:37)
The son of Amoz, (not Amos,) one of the most distinguished of the Hebrew prophets. He began to prophesy at Jerusalem towards the close of the reign of Uzziah, about the year 759 B. C., and exercised the prophetical office some sixty years, under the three following monarchs, Jotham, Ahaz, and Hezekiah, Isa 1:1. Compare 2Ki 15:1-20:21 2Ch 26:1-32:33. The first twelve chapters of his prophecies refer to the kingdom of Judah; then Isa 13:1-23:18, directed against foreign nations, except Isa 22:1-23, against Jerusalem. In Isa 24:1-35:10, which would seem to belong to the…
22 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 22 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 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.
Ἐζεκίας δὲ τῶν μὲν ἀπειλῶν οὐκ ἐφρόντισʼ, ἐθάρρει δὲ ἐπὶ τῇ πρὸς τὸ θεῖον εὐσεβείᾳ καὶ τῷ προφήτῃ Ἡσαΐᾳ, παρʼ οὗ πάντʼ ἀκριβῶς τὰ μέλλοντα ἐπυνθάνετο.
καὶ πάλιν λέγει οὕτως Ἡσαΐας: Εἷπεν κύριος τῷ Χριστῷ μου κυρίῳ.
λέγει δὲ καὶ ἐν τῷ Ἡσαΐᾳ: Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἄπεστιν ἀπ̓ ἐμοῦ.
κυρίῳ μου πατρὶ Ἠσαίᾳ Ποτάμων χαίρειν. παρέξω σοι … … ιβ. εἲ ὑπὲρ τῆς πεφόβημαι κ
τὰς … κὰς λειτουργίας ἐκ … λ … … … εν … α αἰτήσωμεν Ἠσαίαν τὸν … … χ … … τη τη η … … ν … κ
τοῦ αὐτοῦ ιδ κοίτης Τουσια … Φοιβάμμων χαλκεὺς πεδίου … Πανοῦς Σιεου … Ἠσαίας Φάιτος πεδίου Φ
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-VSM — Noun · vocative · singular · masculinevocative — the one being addressed.
Agrees with anything else marked singular masculine.
N-VSM Part of Speech: Noun Case: Vocative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-NSM — Interrogative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
I-NSM Part of Speech: Interrogative pronoun Case: Nominative Number: Singular Gender: Masculine
568 occurrences in the New Testament, rendered 17 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 561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
πιστεύω (pisteuō) means to have faith or believe, often in a religious context, such as trusting in God or Jesus. It can be used in various constructions, including believing in someone or something, and it can also mean to entrust. The New Testament frequently employs this word, particularly regarding faith in Christ and the gospel.
πιστεύω,
[in LXX chiefly for אמן hi.;]
intrans., to have faith (in), to believe; in cl., c. acc., dat., in NT also c. prep. (on the significance of the various constructions, v. M, Pr., 67 f.; Vau. on Ro 4:5; Ellic. on I Ti 1:16; Abbott, JV, 19-80): absol., Mt 24:23, 26, Mk 13:21, I Co 11:18; c. acc. rei, Ac 13:41, I Co 13:7; c. dat. pers. (to believe what one says), Mk 16:[13, 14], I Jo 4:1; τ. ψεύδει, II Th 2:11; περί . . . ὅτι, Jo 9:18; esp. and…
Read the full entry →πιστεύω ; impf. ἐπίστευον; fut. πιστεύσω; 1 aor. ἐπίστευσα: pf. πεπίστευκα; plupf. (without augm., cf. W. § 12, 9; [B. 33 (29)]) πεπιστεύκειν (Acts xiv. 23); Pass., pf. πεπίστευμαι; 1 aor. ἐπιστεύθην; (πιστός); Sept. for 87; in class. Grk. fr. Aeschyl., Soph., Eur., Thue. down; to believe, i.e. 1. intrans. to think to be true; to be persuaded of; to credit, place confidence in; a. uniy.: the thing believed being evident from the preceding context, Mt. xxiv. 23, [26]; Mk. xiii. 21; 1 Co. xi. 18; ν΄. an ace. of the thing, Acts xiii. 41 (LT Tr WH ὅ for Ree. 8); to credit, have confidence, foll. by ὅτι, Acts ix. 26; τινί, to believe one’s words, Mk. xvi. 13sq.; 1 Jn.iv. 1; τινὶ ore, Jn. iv. 21; τῷ ψεύδει, 2 Th. fi. 115 περί τινος, ὅτι, Jn. ix. 18. b. spec., in a moral and religious reference, πιστεύειν is used in the N. T. of tha conviction and trust to which a man is impelled by a Comp.…
Read the full entry →πιστεύω. The different constructions of πιστεύω in the NT are fully discussed by Moulton Pro/eg. pp. 67 f., 235 : see also Abbott Joh. Voc. p. 19 ff., and for the possibility that πιστεύω in Acts need not imply belief of a permanently religious character see Ramsay Teaching p. 445ff., and Recent Discovery p. 164 ff. For πιστεύω (a) c. dat. pers. cf. P Par 63110 (B.c. 164) (= P Petr III. p. 28) ols οὐδὲ βουλόμενοι προσῖναι πρὸς τὴν γεωργίαν π[ιστ]εύ[σει7ε ἄν τις, ‘“ whom no one would trust, , TLOTLKOS even if they were willing to do the work ’’ (Mahaffy), P Oxy VI. 898?% (A.D. 123) οὐ πιστεύοντος οὔτε αὐτῇ οὐδὲ τῆι ἡλικίᾳ μου, ‘distrusting both her and my own youth” (Edd.), BGU III. τοι εἴ: 13 (ii/a.D.) κἄν τί σοι προσπίπτηι περὶ τῶν ἐναντίων, ὧι πιστεύσειεν ἄ[ν] τις, διασάφει, and P Tebt II. 418! (iii/a.p.) οὐδενὶ ἐπίστευσα [ὥ]στε αὐτῇ κομίσαι, “1 have trusted no one to take it to her”…
Read the full entry →πιστεύω (pisteuō) — to trust (in).
πιστ-εύω,
future -εύσω: pluperfect πεπιστεύκειν [NT]: (πίστις):—trust, put faith in, rely on a person, thing, or statement, τινι [Refs 5th c.BC+]; [σημείοις] [Refs 5th c.BC+] adjective or pronoun, λόγοις ἐμοῖσι πίστευσον τάδε believe my words herein, [NT+5th c.BC+]; εἰς τὸ ὄνομά τινος[NT]: absolutely, believe, περὶ μὲν τούτου.. οὔτε ἀπιστέω οὔτε ὦν π. τι λίην [Refs 5th c.BC+]; χαλεπὰ παντὶ ἑξῆς τεκμηρίῳ πιστεῦσαι although it is hard to believe every single bit of evidence about them, [Refs 5th c.BC+] entertain a confident opinion, [Refs]:—passive, to be trusted or believed, ἄνδρες ἄξιοι πιστεύεσθαι [Refs 5th c.BC+]; πιστευθῆναι ὑπό τινος enjoy his confidence,[Refs 4th c.BC+]; ὡς πιστευθησόμενος as if he would be believed, [Refs 4th c.BC+]; πιστεύονται [οἱ λόγοι] [Refs]; ἐπιστεύοντο ἃ ἔλεγον they were believed in what they said, [Refs…
Read the full entry →πιστεύω
pisteuo
from 4102; to have faith (in, upon, or with respect to, a person or
thing), i.e. credit; by implication, to entrust (especially one's
spiritual well-being to Christ):--believe(-r), commit (to trust), put
in trust with.
see GREEK for 4102
πιστεύω
v.
I believe, have faith in
πιστεύω pisteuō 241x
pluperfect, πεπιστεύκειν, to believe, give credit to, Mk. 1:15; 16:13; Lk. 24:25; intrans. to believe, have a mental persuasion, Mt. 8:13; 9:28; Jas. 2:19; to believe, be of opinion, Rom. 14:2; in NT πιστεύειν ἐν, εἰς, ἐπί, to believe in or on, Mt. 18:6; 27:42; Jn. 3:15, 16, 18; absol. to believe, be a believer, Acts 2:44; 4:4, 32; 13:48; trans. to intrust, commit to the charge or power of, Read the full entry →
πιστεύω πίστις to trust, trust to or in, put faith in, rely on, believe in a person or thing, c. dat., π. τινί Hdt., attic; with neut. adj., λόγοις ἐμοῖσι πίστευσον τάδε believe my words herein, Eur.:—later, π. εἰς Θεόν to believe on or in God, NTest.; π. ἐπὶ τὸν Κύριον id. NTest.:—absol. to believe, Hdt., Thuc.:—Pass. to be trusted or believed, Plat.; πιστεύεσθαι ὑπό τινος to enjoy his confidence, Xen.; π. παρά τινι, πρός τινα Dem.; ὡς πιστευθησόμενος as if he would be believed, id. Dem.:—Mid. to believe mutually, id. Dem.
to comply, Soph.
c. inf. to believe that, feel sure or confident that a thing is, will be, has been, Eur., etc.; π. ποιεῖν to dare to do a thing, Dem.:—Pass., πιστεύομαι ἀληθεύσειν I am believed likely to speak truth…
Read the full entry →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
245 occurrences in the New Testament, rendered 57 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 241 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 40 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
12), ᾧ προσεῖναι τοῦτο ἀνάγκη καὶ πιστεύειν καλὸν ὑπισχνουμένῳ.
ὁ δʼ ἡμέτερος νομοθέτης ἀκραιφνῆ τὴν ἀρετὴν ἔχοντα τὸν θεὸν ἀποφήνας ᾠήθη δεῖν τοὺς ἀνθρώπους ἐκείνης πειρᾶσθαι μεταλαμβάνειν καὶ τοὺς μὴ ταῦτα φρονοῦντας μηδὲ μὴν πιστεύοντας ἀπαραιτήτως ἐκόλασε.
εἰς τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας, ὡς ἐν ἀκεραιοσύνῃ πιστεύσει ὁ λαός, ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ, προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα ὡς ἐπήλυτοι τῷ ἐκείνων νόμῳ.
Λονγίνωι ὁμοῦ ζῶμεν. εἴρηκας μοι ὑπὲρ τοῦ κομονοπλαρίου σου εἰς Διὸς πόλιν καὶ οὐ πεπίστευκά σοι. ἀφ’ οὗ ἀνέβην, μετὰ Λονγίνου συνσκηνῶ. εἰς ἡμᾶς ὁ ἄνθρωπος πολεμεῖ, ὁ κομονοπλάρις
Ἀμμώνις Πετεήσιος κατὰ Ταμενοῦ Ἑρμίου καὶ Ταχοντεσαοῦ θυγατρός· Κύριέ μου, πεπίστευκα αὐταῖς τὸ ἱερόν, τῇ τε θυγατρὶ τοῦ ἐμοῦ ἐπιστάτου καὶ τῇ γυναικὶ αὐτοῦ, καὶ
ἠθέλησα ὑμῖν πέμψαι θαλλὸν ἐκ τῶν Τυρίων, καὶ διὰ τὸ μὴ ἀντιγράψαι ὑμᾶς οὐ πεπίστευκα οὐθενὶ διὰ τὸ μέγεθος τῆς ὁδοῦ. ὧδε γὰρ ἱμάτια καλὰ καὶ ἔβενος καὶ πινάρια
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative 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 ἀκοή (akoē) means hearing and encompasses the sense of hearing, the organ (ear), and things heard, such as reports or teachings. It appears in various New Testament contexts, including 1 Corinthians 12:17 and John 12:38. The lexicons note its use in both a physical and metaphorical sense, but they do not present significant disagreement regarding its meanings.
ἀκοή, -ῆς, ἡ
(< ἀκούω),
[in LXX: Ex 15:26, al. for שׁמע, its parts and derivatives, exc. De 11:22 (שׁמר);]
hearing, the sense of hearing: I Co 12:17, II Pe 2:8; "Hebraic dative," ἀκοῇ ακούειν (freq. in LXX; V. M, Pr., 14, 75), Mt 13:14, Ac 28:26.
ἀκοή, -ῆς, ἡ, (fr. an assumed pf. form ἤκοα, cf. ἀγορά, above [but cf. Epic axoun; Curtius p. 555]); 1. hearing, by which one perceives sounds; sense of hearing: 1 Co. xii. 17; 2 Pet. ii. 8. Hebraistically, ἀκοῇ ἀκούειν by hearing to hear i. e. to perceive by hearing, Mt. xiii. 14; Acts xxviii. 26, (Is. vi. 9); cf. W. § 44, 8 Rem. 3 Ρ. 339; § 54, 3 p. 466; [B. 183 sq. (159)]. 2. the organ of hearing, the ear: Mk. vii. 35; Lk. vii.1; 2 Tim. iv. 8, 4; Acts xvii. 20; Heb. v. 11. 3. thing heard; a. instruction, namely oral; spec. the preaching of the gospel, [A. V. txt. report]: Jn. xii. 838; Ro. x. 16 sq. (τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; fr. Is. liii. 1, Hebr. AyD, which in 2S. iv. 4, ete, is rendered ἀγγελία); ἀκοὴ πίστεως preaching on the necessity of faith, (Germ. Glaubenspredigt), Gal. iii. 2,5; λόγος ἀκοῆς i. q. X. ἀκουσθείς [cf. W. 531 (494 sq.)]: 1 Th. ii. 13; Heb. iv. 2. b. hearsay…
Read the full entry →ἀκοή. The word is sometimes concrete, denoting ‘the ear”: so in the late document cited above under ἀκλινής, and in P Oxy I. 1294 (vi/A bp.) εἰς ἀκοὰς ἐμὰς ἦλθεν. Much earlier is Wiinsch 4 12? (ΠῚ A.D.) where ἀκοάς stands between ἐνκέφαλον [πρόσωϊπον and ὀφρ[ ῦ9] μυκτῆρας. Its more normal sense of ‘‘ hearing”? appears in a would-be cultured letter, BGU IV. 10808 (iii/A.D.) (= Chrest. I. p. 564) καὶ ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς παρόντες διαθέσι ηὐφράνθημεν :
ἀκοή (akoē) — hearing.
ἀκοή, ἡ,
Epic dialect ἀκουή· (ἀκοϝ, compare ἀκούω):— hearing, sound heard, ἕκαθεν δέ τε γίγνετ᾽ ἀ.[Refs 8th c.BC+]
2. thing heard, tidings, μετὰ πατρὸς ἀκουὴν ἱκέσθαι, βῆναι, [Refs 8th c.BC+]; κατὰ τὴν Σόλωνος ἀκοήν according to Solon's story, [Refs 5th c.BC+]; report, [Refs 5th c.BC+]; ἀ. σοφοῖς thing for wise men to listen to, [Refs]; ἀκοῇ ἱστορεῖν, παραλαβεῖν τι by hearsay, [Refs 5th c.BC+]; τὰς ἀ. τῶν προγεγενημένων traditions, [Refs 5th c.BC+]; ἀκοὴν μαρτυρεῖν, προσάγειν, give, bring hearsay evidence, [Refs 4th c.BC+]; ἐκ γὰρ ἀκουῆς οἰκτίρω σε[Refs 6th c.AD+]
ἀκοή
akoe
from 191; hearing (the act, the sense or the thing heard):--audience,
ear, fame, which ye heard, hearing, preached, report, rumor.
see GREEK for 191
ἀκοή, ῆς, ἡ
n.f.
hearing, faculty of hearing, ear
ἀκοή akoē 24x
hearing; the act or sense of hearing, 1 Cor. 12:17; 2 Pet. 2:8; the instrument of hearing, the ear, Mk. 7:35; a thing heard; announcement, instruction, doctrine, Jn. 12:38; Rom. 10:16; report, Mt. 4:24, et al
ἀκοή a hearing, the sound heard, Il.
the thing heard, hearsay, report, news, tidings, μετὰ πατρὸς ἀκουήν in quest of tidings of his father, Od.; ἀκοῆι ἱστορεῖν, παραλαβεῖν τι to know by hearsay, Hdt.; so, ἐξ ἀκοῆς λέγειν Plat.
the sense of hearing, Hdt., etc.
the act of hearing, hearing, ἀκοῆι κλύειν, ἀκοαῖς δέχεσθαι, εἰς ἀκοὰς ἔρχεταί τι Soph., Eur.; δι᾽ ἀκοῆς αἰσθάνεσθαι Plat.
the ear, Sapph., Aesch.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
24 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 29 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τῶν δὲ πρὸς τὴν ἀκοὴν καταπλαγέντων, εἰ ὑπό τε τοῦ δίψους καὶ τῆς ὁδοιπορίας τεταλαιπωρημένοις ἀνάγκη γένοιτο κόπτειν τὴν πέτραν, ὁ Μωυσῆς πλήττει τῇ βακτηρίᾳ, καὶ χανούσης ἐξέβλυσεν ὕδωρ πολὺ καὶ διαυγέστατον.
λέγει κύριος ἐν τῷ προφήτῃ: Εἰς ἀκοὴν ὠτίου ὑπήκουσάν μου.
ἡμῶν εὐχὰς καὶ προσευχάς, ἐφʼ αἷς οἱ θεοὶ τέλειον ἐπακούσαντες παρέσχον. καὶ ἡμεῖς δὲ ἀκοῇ ἀπόντες ὡς παρόντες διαθέσει ηὐφράνθημεν κατευχόμενοι ἐπὶ τοῖς μέλλουσι καὶ ὅπως γενόμενοι παρʼ ὑμῖν
ἐνέμετο πρὸς τὸν τῆς ζωῆς αὐτοῦ χρόνον, μετὰ δὲ θάνατον αὐτοῦ, ἀκήρατοί σου αἱ ἀκοαί, ὡσαύτως καὶ αὐτὸς ἐκαρπωσάμην τὰς προσόδους τῆς τάξεως ἐκ διαδοχῆς τοῦ ἡμετέρου πατρός· οὐκ
ὡς εἴη τελευτήσας ἐκεῖνος, πρὸ χρόνου γὰρ βραχέος τοῦτο ἀκήκοα, οὐ γὰρ ταχέως εἰς ἀκοὴν τῶν οἰκείων ἀφικνεῖται ὁ περὶ τοῦ θανάτου τῶν ἐπὶ ξένης λόγος διὰ τὸ μηδένα
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.