1 Corinthians 3:11 — Word Study
N1904θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς ὁ Χριστός.
BSAFoundationthemelios [a base or starting point] forgar [as a reason, to explain] anotherallos no [one]oudeis [nobody, none] is abledunamai▸ to laytithēmi▸ [place, set down] besidespara [different, another, except, besides] the [one]ho [this specific] being already laid,keimai▸ [previously, before now, established, appointed] whichhos, hē [that is, referring to] iseimi▸ [exists, is present] JesusIēsous [God's salvation] <the> Christ.Christos [the anointed One]
| Greek | English | Parsing |
|---|---|---|
| θεμέλιον | Foundation | Noun, accusative, singular |
| γὰρ | for | Conjunction |
| ἄλλον | another | Adjective, accusative, singular |
| οὐδεὶς | no [one] | Adjective, nominative, singular |
| δύναται | is able | Verb, present, no voice stated |
| θεῖναι | to lay | Verb, second aorist, active |
| παρὰ | besides | Preposition |
| τὸν | the [one] | Article, accusative, singular |
| κείμενον, | being already laid, | Verb, present, no voice stated |
| ὅς | which | Relative pronoun, nominative, singular |
| ἐστιν | is | Verb, present, active |
| Ἰησοῦς | Jesus | Noun, nominative, singular |
| ὁ | <the> | |
| Χριστός. | Christ. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For no one can lay a foundation other than the one already laid, which is Jesus Christ. |
| KJV | For other foundation can no man lay than that is laid, which is Jesus Christ. |
| ASV | For other foundation can no man lay than that which is laid, which is Jesus Christ. |
| YLT | for other foundation no one is able to lay except that which is laid, which is Jesus the Christ; |
| WEB | For no one can lay any other foundation than that which has been laid, which is Jesus Christ. |
| BBE | For there is no other base for the building but that which has been put down, which is Jesus Christ. |
Where they part company is ἄλλον and θεῖναι — see How Translations Differ.
The structure is straightforward, with a main clause followed by an infinitive phrase and a relative clause that specifies the foundation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectοὐδείς
verbδύναμαι
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 — 1 Corinthians 3:11
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 — Building on the Foundationgenerated
1 Corinthians 3:11 is part of Paul's letter where he emphasizes the significance of building upon the right foundation in the Christian faith. He warns the church in Corinth about the importance of how they build upon the foundation already laid by him, which is Jesus Christ. This foundation is crucial for the integrity of their faith and practice, as seen in the surrounding verses that discuss the materials used in building and their lasting value.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 28:16 | So this is what the Lord GOD says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will never be shaken. |
| 2 | Matthew 16:18 | And I tell you that you are Peter, and on this rock I will build My church, and the gates of Hades will not prevail against it. |
| 3 | Acts 4:11–12 | This Jesus is ‘the stone you builders rejected, which has become the cornerstone.’ |
| 4 | 2 Corinthians 11:2–4 | I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ. |
| 5 | Galatians 1:7–9 | which is not even a gospel. Evidently some people are troubling you and trying to distort the gospel of Christ. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — θεμέλιον, themeliosgenerated
The word θεμέλιος is a noun meaning 'foundation' and is derived from τίθημι, meaning 'to place.' It refers to the base or starting point upon which something is built. In the context of this verse, it signifies the essential basis of Christian faith, which is Jesus Christ.
In the New Testament, θεμέλιος appears in various contexts, often metaphorically, indicating foundational principles of faith and doctrine. The idea of a strong foundation is echoed in other scriptures, highlighting its importance in withstanding challenges.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which states that no one can lay a foundation other than the one already laid, which is Jesus Christ. The KJV and ASV agree with this wording, emphasizing the exclusivity of the foundation.
Where translations differ, they do so primarily in rendering ἄλλον as either 'another' (LSV) or 'other' (BSB, KJV, ASV). Additionally, the verb θεῖναι is rendered as 'laid' in most translations, while LSV and YLT use 'to lay,' and BBE opts for 'put.'
Sentence Structuregenerated
The main finite verb in this verse is δύναται, is able, which governs the entire statement. The structure consists of a subject, a verb, and a complement explaining what cannot be laid.
The clause structure reveals a subject-verb-object relationship, where οὐδεὶς (no one) is the subject, δύναται (is able) is the verb, and the object is the infinitive phrase θεῖναι (to lay), with a relative clause providing further detail about the foundation.
Septuagint Backgroundgenerated
θεμέλιος does not appear in the Septuagint but is related to the Hebrew word מוֹסָד (foundation), which is used in contexts referring to stability and permanence. This connection emphasizes the concept of Christ as the secure foundation for believers.
The use of θεμέλιος in the New Testament builds on the Old Testament's understanding of a solid foundation, reinforcing the idea that Jesus is the ultimate basis for faith.
In plain words — the whole versegenerated
1 Corinthians 3:11 states that no one can lay a different foundation than the one that has already been established, which is Jesus Christ. This emphasizes the importance of Christ as the cornerstone of the Christian faith.
Frequently Asked Questionsgenerated
It means that Jesus Christ is the only true foundation for the Christian faith, and any other teachings or beliefs cannot replace Him.
Jesus is referred to as the foundation because He is the basis of salvation and the core of Christian belief, as well as the source of spiritual strength.
We can ensure we are building on the right foundation by grounding our beliefs and practices in the teachings of Jesus and the Scriptures.
Building on a different foundation can lead to instability and failure in faith, as it does not have the strength and permanence that Jesus provides.
Reflection Questionsgenerated
- What does it mean to you that Jesus is the foundation of your faith?
- How can you ensure that your beliefs align with the foundation of Jesus Christ?
- In what ways can you help others understand the importance of building on the right foundation?
- What are some challenges you face in maintaining a strong foundation in your faith?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to discuss the foundational role of Christ in the faith. Quotations from the Shepherd of Hermas, Tertullian, and Origen are included.
If, then, the whole creation is supported by the Son of God, what think ye of those who are called by Him, and bear the name of the Son of God,Early Church Fathers on 1 Corinthians 3 →
And was it not Paul himself who was there foretold, destined "to be taken away from Judah"-that is, from Judaism-for the erection of Christianity, in order "to lay that only foundation,Early Church Fathers on 1 Corinthians 3 →
The other apostles laid this foundation among the Jews, while Paul and Barnabas laid it among the Gentiles.Early Church Fathers on 1 Corinthians 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor other foundation can no man lay,.... Men may attempt to lay other foundations than Christ, and build upon them, but to no purpose; they will be of no avail; all besides him are sandy foundations;
Read John Gill on 1 Corinthians 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor other foundation can no man lay than that is laid, which is Jesus Christ. (Isaiah 28:16; Acts 4:12; Ephesians 2:20.) For.
Read Robert Jamieson on 1 Corinthians 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCan in this text doth not signify a mere natural power, but a rightful power: No man by any just right or authority can lay any other foundation, can preach any other doctrine of salvation, than that which I have already preached, which is the doctrine of salvation by Jesus Christ. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved, .
Read Matthew Poole on 1 Corinthians 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 For other foundation can no man lay than that is laid, which is Jesus Christ. Ver. 11. Which is Jesus Christ] The doctrine of his person and offices is the foundation of Christian religion, and must therefore be kept pure and entire by all means possible. Arius’ s ομοιουσιος, would not be yielded; nor Nestorius’ s θεοδοχος, for θεοστοκος. So religious were the old bishops, that they would not alter or exchange a letter or a syllable in these fundamentals. Every particle of truth is precious, and not to be parted with.
Read John Trapp on 1 Corinthians 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Other foundation can no man lay] I do not speak particularly concerning the foundation of this spiritual building; it can have no other foundation than Jesus Christ: there cannot be two opinions on this subject among the true apostles of our Lord. The only fear is, lest an improper use should be made of this heavenly doctrine; lest a bad superstructure should be raised on this foundation.
Read AdamClarke on 1 Corinthians 3 →CambridgeThe Cambridge Bible for Schools and Colleges11. than that is laid, which is Jesus Christ] “He does not say τεθέντα, laid, but κείμενον, lying, of His own accord.” Wordsworth. There is a reference here to the prophecy in Isaiah 28:16, which is quoted and applied to Christ in 1 Peter 2:6. See also Ephesians 2:20, and Psalms 118:22, quoted and applied to Himself by Christ in Matthew 21:42. It is to be noticed that it is no doctrine about Christ, but Christ Himself that is laid as the foundation. For upon Christ every act of the Christian, every faculty the Christian possesses, nay, his very life depends. ‘Without Me,’ i.e. cut off from Me, separated from Me, ‘ye can do nothing,’ St John 15:5. See also ch. 1 Corinthians 1:9, and note.…
Read Cambridge on 1 Corinthians 3 →Albert Barnes1798–1870Barnes' Notes on the BibleFor other foundation - It is “implied” by the course of the argument here, that This was the foundation which had been laid at Corinth, and on which the church there had been reared.
Read Albert Barnes on 1 Corinthians 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Can no man lay—For other foundations, however laid, would prove to be no foundations at all.
Read Daniel Denison Whedon on 1 Corinthians 3 →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
For no one can lay a foundation other than the one already laid, which is Jesus Christ.
For no one can lay any other foundation than that which has been laid, which is Jesus Christ.
For no one can lay a foundation other than the one already laid, which is Jesus Christ.
For no one can lay any foundation other than what is being laid, which is Jesus Christ.
Tyndale line
For other foundation can no man lay than that is laid, which is Jesus Christ.
For other foundation can no man lay than that which is laid, which is Jesus Christ.
For other foundation can no man lay than that which is laid, which is Jesus Christ.
For other foundation can no man lay than that which is laid, which is Jesus Christ.
For other foundation can no man laie, then that which is laied, which is Iesus Christ.
Strictly literal
For other foundation can no man lay besides that which [is] laid, which is Jesus Christ.
for other foundation no one is able to lay except that which is laid, which is Jesus the Christ;
for no one is able to lay another foundation except that which is laid, which is Jesus the Christ;
For no one can lay a foundation other than the one that has been laid, that is, Jesus Christ.
From the Latin
For other foundation no man can lay, but that which is laid; which is Christ Jesus.
Simplified
For no one can lay any other foundation than what's already laid—that is Jesus Christ.
For there is no other base for the building but that which has been put down, which is Jesus Christ.
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.
Fundamentum enim aliud nemo potest ponere præter id quod positum est, quod est Christus Jesus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܬܐܣܬܐ ܓܝܪ ܐܚܪܬܐ ܣܛܪ ܡܢ ܗܕܐ ܕܣܝܡܐ ܐܢܫ ܠܐ ܡܫܟܚ ܠܡܣܡ ܕܐܝܬܝܗ ܝܫܘܥ ܡܫܝܚܐ
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.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς — Χριστός.
The standard critical text of the New Testament.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς — Χριστός.
The previous edition, still widely cited.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς — Χριστός.
The Society of Biblical Literature edition, freely licensed.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς — Χριστός.
The edition that turned scholarship toward the earliest manuscripts.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς — Χριστός.
An independent critical text built from the oldest witnesses then known.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς — Χριστός.
A recent critical edition following documentary evidence closely.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς — Χριστός.
The reading of the majority of surviving manuscripts.
θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς ὁ Χριστός.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὁ <the> | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 3:11
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.
θεμέλιος is derived from τίθημι and means 'foundation.' It can refer to a physical foundation, such as a foundation stone, or be used metaphorically to describe foundational principles in various contexts, including Christian teachings. The New Testament references include Luke 6:48-49, Hebrews 11:10, and 1 Corinthians 3:10-12. The lexicons do not show significant disagreement on its meanings.
θεμέλιος, -ον
(< τίθημι),
[in LXX for אַרְמוֹן, מוֹסָד, etc.;]
of or for a foundation; as subst., ὁ θ. (sc. λίθος), a foundation stone, foundation: Lk 6:48, 49 14:29 (but v. Deiss., BS, 123); pl., οἰ θ. (cl.), He 11:10, Re 21:14, 19; neut., τὸ θ. (Arist., Phys., vi, 6, 10, LXX and later writers), Ac 16:26; metaph., Ro 15:20, I Co 3:10-12, Eph 2:20, I Ti 6:19, II Ti 2:19,
θεμέλιος, -ον, (θέμα [i. 6. thing laid down]), laid down as a foundation, belonging to a foundation, (Diod. 5, 66; θεμέλιοι λίθοι, Arstph. av. 1137); generally as a subst., ὁ θεμέλιος [se. λίθος] (1 Co. iii. 11 sq.; 2 Tim. ii. 19; Rev. xxi. 19), and τὸ θεμέλιον (rarely so in Grk. writ., as [Ar istot. phys. auscult. 2,9 p. 200", 41: Paus. 8, 32,1; [al.]), the foundation (of a building, wall, city): prop., Lk. vi. 49; τιθέναι θεμέλιον, Lk. vi. 48; xiv. 29; plur. οἱ θεμέλιοι (chiefly so in Grk. writ.), Heb. xi. 10; Rey. xxi. 14, 19; neut. ro Oey. Acts xvi. 26 (and often in the Sept.) ; metaph. the foundations, beginnings, first principles, of an institution or system of truth: 1 Co. iii. 10, 12; the rudiments, first principles, of Christian life and knowledge, Heb. vi. 1 (μετανοίας gen. of apposition [W. 531 (494)]); a course of instruction begun by a teacher, Ro. xv. 20; Christ is called…
Read the full entry →θεμέλιος. The neut. τὸ θεμέλιον can be seen in P Petr II. 14(3)? (as completed Introd. p. 30—iii/B.C.) εἰς ? τὸ θεμέλιον ψύξαι, **for drying the foundation,” 26. III. 46(4)4 τοῖς τὸ θεμέλιον ὀρύξασι € ““ἴο those who dug the foundation, 5 (drachmae),’’ and the plur., as in Ac 1678 (cf. Prov 839), in P Strass I. 98 (¢. A.D. 307 or 352) πηχισμοῖς kal θεμελίοις kal τίχεσιν, and P Lond 1215!® (iii/a.p.) (=I. p. 101) καὶ ἐκεινήθη τῆς γῆς τὰ 5 θεμείλια. In P Magd 274 (B.C, 218) βιάζεταί με πλίνθον προσάγων καὶ θεμέλιον σκάπτων ὥστε οἰκοδομεῖν, the gender is indeterminable, as in a number of the NT passages. So Chrest. 11. 68% (A.D. 14) ods Kal ἀνοικοδόμησα ἐπὶ τῶι [ἀρχ]α[(]ωι θεμελίωι, P Lond 9911 (vi/A.D.) (ΞΞ- ΠΙ. p. 258) ἀπὸ θεμελίου ἕως ἀέρως, Mechel 11855 (ii/B.c.) ἐκ θεμελίω. For the LXX usage, see Thackeray Gr. i. p. 154f., and cf. Moeris p. 185; θεμέλιον Kal θεμέλια, οὐδετέρως…
Read the full entry →θεμέλιος (themelios) — foundation.
θεμέλῐ-ος, ον,
of or for the foundation, λίθοι [Refs 5th c.BC+], ὁ, foundation-stone, [Refs 4th c.BC+]; οἱ θ. ἐκ παντοίων λίθων ὑπόκεινται the foundations, [Refs 5th c.BC+]: also neuter θεμέλιον [Refs 4th c.BC+], of the foundations of the world, [Refs 5th c.BC+]; ἐκ τῶν θ. from the foundations, [Refs 5th c.BC+]: metaphorically, ἐκθ. ἐσφαλμένοι [Refs 2nd c.BC+]; also ἀνεκτίσθη τὸ τεῖχος ἐκ θεμελείων (sic) [Refs 4th c.AD+]
II. θεμέλια, τά, buildingsites, [Refs 2nd c.AD+]
III. substantive, the fourth τόπος,= ἀντιμεσουράνημα, Herm.Trism. in [Refs]
θεμέλιος θεμέλιον
themelios
from a derivative of 5087; something put down, i.e. a substruction (of
a building, etc.), (literally or figuratively):--foundation.
see GREEK for 5087
θεμέλιος, ον
n.m. & n.n.
belonging to the foundation
θεμέλιον themelion 1x
in Acts 16:26 themelion is used as a neuter noun from themelios (G2529), foundation such as the foundation of a prison*
θεμέλιος θεμέλιος, ον ΘΕ, Root of τίθημι of or for the foundation, Ar.:—as Subst., θεμέλιος (sub. λίθος) a foundation, οἱ θεμέλιοι the foundations, Thuc.; ἐκ τῶν θεμελίων from the foundations, id. Thuc.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
foun-da'-shun:
In Hebrew the words for "foundation" are mostly derivatives from yacadh, "to found," and in Greek two words are used: one, katabole, of "foundation of the world" (Mr 13:35; 15:34; Lu 11:50; Joh 17:24, etc.); the other, themelios, of the foundation of a building (Lu 6:48,49; 14:29; Ac 16:26, etc.), in which sense it is also used metaphorically in various connections (Christ the foundation of the church, 1Co 3:11; or the apostles and prophets the foundation, with Christ as corner-stone, Eph 2:20; the…
16 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 33 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Τῆς δὲ πόλεως εἰ καί τι παρέλθοι τὸ πῦρ κατέσκαπτε καὶ κατὰ τῶν οἰκησόντων, εἴ τις πορθηθεῖσαν ἀνεγείρειν ἐθελήσειεν, ἀρὰς ἔθετο, ὅπως θεμελίους μὲν τειχῶν βαλόμενος στερηθῇ τοῦ πρώτου παιδός, τελειώσας δὲ τὸν νεώτατον τῶν παίδων ἀποβάλῃ.
καὶ πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν: Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.
ἔχει ἐν μισθώσει παρὰ … … σὺν ἑτέροις εἰς καθαίρεσιν καὶ … ἀνοικοδομήσουσι ἐκ θεμελίου τοῦ προόντος … … τοῦ Φαρμοῦθι μηνὸς τοῦ ἐνεστῶτος … ἔτους Αὐτοκράτορος Καίσαρος
Ἱερακίων Ἀπολλωνίωι τῶι κυρίωι πλεῖστα χαίρειν. οἱ θεμέλιοι τῶν τοιχῶν καὶ τῶν στύλων τοῦ ἐνθάδε θεάτρου πολλοὶ ὄντες χρείαν
r,1 γ α λαξῷ λαξεύοντι λίθους. εἰς τὰς γωνίας ἐπάνω τοῦ θεμελίου δραχμαὶ ϛ … ς ὑπουργοῦσιν ὑπὲρ καθαιρέσεως προπύλωνος διαπαλαιωθέντος δραχμαὶ κη οἰκοδόμῳ ἐπισκευάσαντι τὸν
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
The Greek word ἄλλος (i.e., *allos*) means 'another' or 'other.' It is used in various contexts to denote numerical distinction, as opposed to qualitative difference, which is expressed by ἕτερος (*heteros*). The New Testament uses it in passages like Matthew 20:3 and John 14:16. Lexicographers note that while ἄλλος indicates simple distinction among individuals, ἕτερος implies a difference in kind.
“AXXos, identical with the Latin ‘alius,’ is the numerically distinct ; thus Christ spoke we are told ‘ another ’ parable, and still ‘ another ,’ but each succeeding one being of the same character as those which He had spoken before (Matt. xiii. 23, 24, 31, 33), ἄλλην therefore in every case. But Zrepos, equivalent to the Latin ‘alter,’ to the German ‘ander’ (on which last word see an instructive article in Grimm’s Wéorterbuch), superadds the notion of qualitative difference. One is ‘ divers,’ the other is ‘diverse.’ There are not a few passages in the N. T. whose right interpretation, or at any rate their full understanding, will depend on an accurate seizing of the distinction between these words. Thus Christ promises to his disciples that He will send, not ἕτερον, but ἄλλον, Παράκλητον (John xiv. 16), ‘another’ Comforter therefore, similar to Himself. The dogmatic force of this…
Read the full entry →ἄλλος, -η, -ο, (cf. Lat. alius, Eng. else),
[in LXX for אַחֵר ,אֶחָד, etc.;]
other, another: absol., Mt 20:3, al.; ἄ. δέ, I Co 3:10 12:8; pl., Mk 6:15; attached to a noun, Mt 2:12 4:21, al.; c. art., ὁ ἄ., the other, Mt 5:39, Jo 19:32 (Bl., §47, 8); οἱ ἄ., the others, the rest, Jo 20:25, I Co 14:29; ἄ. πρὸς ἄλλον = πρὸς ἀλλήλους (BL, §48, 10), Ac 2:12; ἄλλ’ (i.e. ἄλλο) ἤ (Bl., §77, 13), Lk 12:51; seq. πλήν, Read the full entry →
ἄλλος, -7, -o, [cf. Lat. alius, Germ. alles, Eng. else; fr. Hom. down], another, other; a. absol.: Mt. xxvii. 42; xx. 3; Mk. vi. 15; Acts xix. 32; xxi. 34 (ἄλλοι μὲν ἄλλο), and often. b. as an adj.: Mt. ii. 12; iv. 21; Jn. xiv. 16; 1 Co. x. 29 (ἄλλη συνείδησις 1. 6. ἡ συν. ἄλλου τινός). ο. with the art.: ὁ ἄλλος the other (of two), Mt. v. 39; xii. 13, etc. [cf. B. 32 (28), 122 (107)]; of ἄλλοι all others, the remainder, the rest: Jn. xxi. 8; 1 Co. xiv. 29. [Syy. ἄλλος, ἕτερος: &A. as compared with ér. denotes numerical in distinction from qualitative difference; &A. adds (‘one besides’), ἕτ. distinguishes (‘one of two’); every ér. is an &A., but not every ἄλ. is a €r.; ἄλ. generally ‘ denotes simply distinction of individuals, ἕτερος involves the secondary idea of difference of kind’; e. g.2 Co. xi. 4; Gal.i. 6,7. See Bp. Lghtft. and Mey. on the latter pass.; Trench § xcv.; Schmidt ch.…
Read the full entry →ἄλλος. The differentia of ἄλλος as distinguished from ἕτερος may be left to the latter article. With ἡ ἄλλη Μαρία in Mt 27% cf. P Petr III. 59 (c) (Ptol.), where a great many names appear as Θάησις ἄλλη, Κόνρηις ἄλλος, even where no duplicate appears in the document itself—its fragmentary character presumably accounts for this. (Grimm’s article on Μαρία (3) suggests the remark that the repetition of the same name within a family is paralleled in papyri: thus P Petr III. 117 (9) 4-17 £ ΓΜΠάνρης μικρὸς Τεῶτος kal Μάνρης ἀδελφὸς ὡσαύτως .---τνε quote without prejudicing the discussion as to the Maries!) The form τἄλλα with crasis is frequent: see Witkowski? (Index) p. 162 for several instances. For ἄλλος used = alter, see Proleg. p. 80 n.1, where an ex. is quoted from a Doric inscr. as early as B.C. 91. An idiomatic use of ἄλλος may be quoted from P Oxy VII. ro70% py... , ὃ μὴ εἴη, GN ἐξ…
Read the full entry →ἄλλος (allos) — another.
ἄλλος, η, ο,
[Refs 5th c.AD+] yος, cf. Latin alius):—another, i. e. one besides what has been mentioned, either adjective or pronoun: when adjective, its substantive is either in the same case, or in genitive, Ζεῦ ἄλλοι τε θεοί[Refs 8th c.BC+] —ἄ. μέν.. ἄ. δέ.. one.. another.., more rarely the one.. the other.. (of two persons, etc.), [Refs 8th c.BC+]; τὰ μέν.. ἄλλα δέ.. [Refs 8th c.BC+], and Attic dialect; ἕτερον μέν.. ἄλλον δέ.. [Refs 8th c.BC+]; ἄλλο μέν.. ἑτέρου δέ.. [Refs 5th c.BC+]
II. with τις, any other, οὐδέ τις ἄ. ἔγνω ἀλλ᾽ ἄρα Κασσάνδρη[Refs 8th c.BC+]; οὐδεὶς ἄ. no other, [Refs]; ἄλλα πολλά[Refs 8th c.BC+]
ἄλλος, η, ον
Adj
other, another, different
ἄλλος allos 155x
another, some other; ὁ ἄλλος, the other; οἱ ἄλλοι, the others, the rest
ἄλλος alius, another, one besides, ἄλλος μέν . , ἄλλος δέ . , one . , another . , Il.; ἄλλος τις or τὶς ἄλλος, any other, some other; οὐδεὶς ἄλλος no other; εἴ τις ἄλλος, Lat. si quis alius, any one else.
repeated, ἄλλος ἄλλο λέγει one man says one thing, one another, i. e. different men say different things; ἄλλος ἄλλῃ ἐτράπετο Xen.; λείπουσι τὸν λόφον ἄλλοι ἄλλοθεν id. Xen.;—v. ἀλλαχῆ.
ἄλλος καὶ ἄλλος, one or two; ἄλλο καὶ ἄλλο one thing after another, id. Xen.
joined with the Art., ὁ ἄλλος, the other; in pl., οἱ ἄλλοι (ionic ὧλλοι), all the others, the rest; Lat. ceteri; τὰ ἄλλα, contr. τἆλλα or τἄλλα Lat. cetera, reliqua, not alia;— οὕ τε ἄλλοι καὶ . . both all the others and . . , i. e. especially .…
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
161 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 154 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 41 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἀλλὰ ἐπιστραφέντες ἐπὶ τὰ εἴδωλα ἀπώλεσαν αὐτήν.
Φίβιος, βορρᾶ γῆ Πελαίου νεωτέρου Φίβιος, ἀπηλιώτου Κολλούθου τοῦ Φίβιος, λιβὸς ὄρος, τὴν δʼ ἄλλην ἐπὶ Τιαβώνει· νότου γῆ Χενσθώτου τοῦ Μελιπαῖτος, βορρᾶ γῆ Παθώτου, ἀπηλιώτου γῆ Θράσωνος καὶ
κρατοῦσιν 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,
Ἁθὺρ ε ἀπέδοτο Ἑτπεῆσις Πατῆτος τὴν ὑπάρχουσαν αὐτῆι μερίδα γῆς ἠπείρου σιτοφόρου καὶ ἀπʼ ἄλλης σφραγῖδος ἐν κώμηι Τμόνοβιτ ἐν ἀρούραις η τὴν αὐτὴν μερίδα. ἐπρίατο Ὧρος Νεχούτου χαλκοῦ
οὐδείς is built from the negation οὐ (not) and εἷς (one), meaning no one or none. It appears in various contexts in the New Testament, often emphasizing the absence of people or things, such as in Matthew 5:13 and John 1:18. The word can also be used adverbially to mean not at all or nothing.
οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Lk 22:35 23:14, Ac 15:9 19:27 26:26, I Co 13:2, II Co 11:8; cf. Bl., § 6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή,
no, no one, none: with nouns, Lk 4:24, Jo 10:41, Ro 8:1, al.; absol., Mt 6:24, Mk 3:27, Lk 1:61, Jo 1:18, Ac…
Read the full entry →οὐδείς. P Alex 4° (iii/B.c.) (= Witkowski’, p. 52), οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι. For a similar use of οὐθείς, cf. P Petr 11. 13(19)!8 (B.c. 258-3) (= Witkowski?, p. 20) τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι μὴ γενηθῆι λυπηρόν, ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον, ‘‘but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble’’ (Ed.). Another ex. of the neut. οὐδέν is the illiterate BGU II. 380" (ili/A.D.) (= Selections, p. 105) οὐδὲν περισότε[ρ]ον ext σε. οὐδ΄ ποτε “there is nothing so much the matter with you.’’ The stronger οὐδέν is sometimes used for οὐ : see Epict. iv. ro. 36 οὐδὲν κωλύονται ἀθλιώτατοι εἶναι Kal δυστυχέστατοι (cited by Radermacher G7. p. 26), and possible NT exx. in Ac 18! (but cf. Blass Gr. p. 104), Rev 377, The usual accumulation of negatives may be…
Read the full entry →οὐδείς (oudeis) — none.
οὐδείς,
feminine οὐδεμίᾰ (never nominative accusative -μίη, -μίην, since οὐδεμιῇ is probably in [Refs], rarely οὐδ᾽ ἴα [Refs 7th c.BC+], not one, i.e. no one, none, used by [Refs 8th c.BC+], except in the phrase τὸ ὃν μένος οὐδενὶ εἴκων [Refs 8th c.BC+]; οὐδείς is found in [Refs 5th c.BC+]: rare in plural, no set of persons or things, [Refs 5th c.BC+]; οὐδένων εἰσὶ βελτίους, i.e. οὔ τινων ἄλλων, [Refs 5th c.BC+] —In _Ionic dialect_ the _plural_ is usually οὐδαμοί.
2. οὐ. ὅστις οὐ every one, [Refs 5th c.BC+]; οὐδὲν ὅ τι οὐ every, [Refs]; this came to be regarded as one word, so that οὐδείς passed into the same case as ὅστις, οὐδένα ὅντινα οὐ κατέκλασε [Refs 5th…
οὐδείς οὐθείς
oudeis
oudemia oo-dem-ee'-ah, and neuter
ouden oo-den'
from 3761 and 1520; not even one (man, woman or thing), i.e. none,
nobody, nothing:--any (man), aught, man, neither any (thing), never
(man), no (man), none (+ of these things), not (any, at all, -thing),
nought.
see GREEK for 3761
see GREEK for 1520
οὐδείς, οὐδεμία, οὐδέν
Adj
no one, none, nothing
οὐδείς oudeis 227x
latter form, οὐθείς (G4032), not one, no one, none, nothing, Mt. 5:13; 6:24; 19:17; met. οὐδέν, nothing, of no account, naught, Jn. 8:54; Acts 21:24
οὐδείς never οὐδεμίη and not one, i. e. no one, none, as Lat. nullus, for ne ullus, Hom., etc.:—rare in pl. (οὐδαμοί being used instead), Xen.; πρὸς οὐδένας τῶν Ἑλλήνων Dem.; v. infr. II. 3.
οὐδεὶς ὅστις οὐ, Lat. nemo non, every one, Hdt., attic; οὐδὲν ὅ τι οὐ, Lat. nihil non, every, Hdt.; this came to be regarded as one word, so that οὐδείς passed into the same case as the relative, οὐδένα ὅντινα οὐ κατέκλασε Plat.
naught, good for naught, Ar.
in neut. of persons, οὐδέν εἰμι Hdt.; πρὸς τὸν οὐδένα Eur.; οὐδὲν εἶναι to be good for nothing, Ar.
in pl., οὐδένες ἐόντες being nobodies, Hdt.; ὄντες οὐδένες Eur.; ὁ μηδὲν ὢν κἀξ οὐδένων κεκλήσομαι id. Eur.
Adj-NSM-N — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-N Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Negative
wun.
See NUMBER.
235 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 235 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 113 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.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
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.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
Φιλωτέρειον Δρύτωνι Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς
ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι
καὶ Φάφις καὶ οἱ παρʼ ἡμῖν πάντες. μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι. ὑπελάμβανον φονευθήσεσθαι. οὐθὲν ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι.
δύναμαι, transliterated as dunamai, means 'to be able' or 'to have power.' It can refer to personal ability, permission, or opportunity. In the New Testament, it appears in various contexts, such as in Matthew 6:24 and Mark 2:7. The lexicons indicate that it can be used with an infinitive or an accusative, but there is some variation in the forms and usages noted in different sources.
δύναμαι, depon.,
[in LXX chiefly for יָכֹל ;]
to be able, have power, whether by personal ability, permission, or opportunity: c. inf. (M, Pr., 205; WM, § 44, 3) pres., Mt 6:24, Mk 2:7, Jo 3:2, I Co 10:21, al.; c. inf. aor., Mt 3:9, Mk 1:45, Jo 3:3, 4 Ro 8:39, al.; c. acc., to be able to do something: Mk 9:22, Lk 12:26; II Co 13:8; absol., to be able, capable, powerful: Read the full entry →
δύναμαι, depon. verb, pres. indic. 2 pers. sing. δύνασαι and, acc. to a rarer form occasional in the poets and fr. Polyb. on to be met with in prose writ. also (cf. Lob. ad Phryn. p. 359; [ WH. App. p.168; W.§ 18, 2b.; Veitch 8. v.]), δύνῃ (Mk. ix. 22 sq. L T Tr WH; [Lk. xvi. 2 T WH Tr txt. ]; Rey. ii. 2); impf. ἐδυνάμην and Attic ἠδυνάμην, between which forms the Mss. and editions are almost everywhere divided, [in Mk. vi. 19; xiv. 5; Lk. Vili. 19; xix. 3; Jn. ix. 33; xii. 39 all edd. read 78., so RG in Mt. xxvi. 9; Lk. i. 22; Jn. xi. 37; Rev. xiv. 3; on the other hand, in Mt. xxii. 46; Lk. i. 22; Jn. xi. 37; Rey. xiv. 3, L T Tr WH all read ἐδ., so T WH in Mt. xxvi. 9; RGin Mt. xxii. 46. Cf. WH. App. p. 162; W. § 12, 1b.; B. 83 (29) ]; fut. δυνήσομαι ; 1 aor. ἠδυνήθην and (in Mk. vii. 24 T WH, after codd. 8B only; in Mt. xvii. 16 cod. B) ἠδυνάσθην (cf. [WH τι. 5. and p. 169]; Kiihner §…
Read the full entry →δύναμαι. The following exx. of this common verb may be cited— P Par 471° (c. B.C. 153) (= Selections, p. 22) ἐνβέβληκαν (sc. οἱ θεοὶ) ὑμᾶς εἰς ὕλην μεγάλην Kal οὗ δυνάμεθα ἀποθανεῖν, ““they have cast us into a great forest, where we may possibly die,” P Oxy IV. 743% (B.c. 2) οὐκ ἠδυνάσθην συντυχεῖν ᾿Α., “1 was unable to meet A.,” 26. 7γ4413 (B.c. 1) [ΞΞ Selections, p. 33) πῶς δύναμαί σε ἐπιλαθεῖν ; ‘how can I forget you?”, P Lond 144™ (?i/a.p.) (ΞΞ 11. p. 253) ἵνα δυνηθῇ τὸ παιδάριόν μου ἐλθεῖν mpd[s ple, P Oxy LIT. 47218 (4 A.D. 130) οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ᾽ ἀρχὴν γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is impossible for that to have been stolen which neither ever existed at all nor could exist” (Edd.). It takes an ace. ve? (as in Lk 1255) in P Ryl IL. 7758 (A.p. 192) οὐ yap δύναμαι κοσμητείαν. In P Leid {50 (ii/B.c.) ἔφη δύνασθαι τὰ ἔργα πάντα ἐπιτελέσιν ἐν ἡλι (?—was ὀλίγαις…
Read the full entry →δύναμαι (dunamai) — be able.
δύνᾰμαι [ῠ],
2nd pers. singular δύνασαι [Refs 8th c.BC+]; Aeolic dialect and Doric dialect δύνᾳ [Refs 7th c.BC+]; δύνῃ is subjunctive, [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural δυνέαται [Refs 5th c.BC+]; subjunctive δύνωμαι, Ionic dialect 2nd pers. singular δύνηαι [Refs 8th c.BC+]: imperfect 2nd pers. singular ἐδύνω [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural ἐδυνέατο [Refs 5th c.BC+]: future δυνήσομαι [Refs 8th c.BC+]; Doric dialect δυνᾱσοῦμαι [Refs 4th c.BC+]: aorist ἐδυνησάμην [Refs 8th c.BC+], Epic dialect δυν- [Refs]; subjunctive δυνήσωνται [Refs 7th c.BC+], never in good Attic dialect, falsa lectio in [Refs 4th c.BC+]passive forms, Epic dialect, Ionic dialect, Lyric poetry, ἐδυνάσθην or δυνάσθην [Refs 8th c.BC+]; Trag. and Attic dialect Prose ἐδυνήθην [Refs 5th c.BC+]: perfect δεδύνημαι [Refs 4th c.BC+] —The double…
Read the full entry →δύναμαι
dunamai
of uncertain affinity; to be able or possible:--be able, can (do, +
-not), could, may, might, be possible, be of power.
δύναμαι
v.
I am powerful, am able
δύναμαι decl. in pres. and imperf. like ἵσταμαι Dep.
to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, id. Od.; οἱ δυνάμενοι men of power, Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
to be able, i. e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, id. Thuc.; ὡς δύναμαι μάλιστα as much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
to pass for, i. e.
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
207 occurrences in the New Testament, rendered 33 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 209 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 159 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
Σάρρα δὲ γεννηθέντα τὸν Ἰσμαῆλον ἐκ τῆς δούλης αὐτῆς Ἀγάρης τὸ μὲν πρῶτον ἔστεργεν οὐδὲν ἀπολείπουσα τῆς πρὸς ἴδιον υἱὸν εὐνοίας, ἐτρέφετο γὰρ ἐπὶ τῇ τῆς ἡγεμονίας διαδοχῇ, τεκοῦσα δʼ αὐτὴ τὸν Ἴσακον οὐκ ἠξίου παρατρέφεσθαι τούτῳ τὸν Ἰσμαῆλον ὄντα…
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
τε ἐπιμελόμενος ἵνα ὑγιαίνηις καὶ ἡμῖν γράφων ἐάν τί σοι βούληι γίνεσθαι ὧν ἡμεῖς δυνάμεθα. καλῶς δʼ ἂν ποιήσαις ἀγοράσας ἡμῖν ἵνα ὡς ἂν παραγενώμεθα ἔχωμεν μέλιτος τοῦ βελτίστου
φόρωι τοῦ λζ ἔτους, συνφωνήσας Ἡρακλείδης μετὰ Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ
τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι γυναῖκας ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν
τίθημι (tithēmi) means to place, lay, or set, covering a wide range of applications both literally and figuratively. It can refer to actions like laying down one's life or placing something in a specific location. In the New Testament, it appears in contexts such as laying down garments (John 13:4) and establishing laws (Matthew 22:44). The lexicons provide various nuances, but there is no significant disagreement among them.
τίθημι,
[in LXX for שִׁית ,נתן ,שׂוּם, etc. ;]
causative of κεῖμαι,
τίθημι, 3 pers. plur. τιθέασιν (Mt. v.15; [W.§ 14, 1a.; B. 44 (38)]); impf. (fr. τιθέω) 3 pers. sing. ἐτίθει (2 Co. iii. 13), 3 pers. plur. ἐτίθουν (Mk. vi. 56 [RG L]; Acts iii. 2; iv. 35) [and (T Tr WH in Mk. ]. c.) ἐτίθεσαν, cf. B. 45 (39); WH. App. p. 167]; fut. θήσω; 1 aor. ἔθηκα; 2 aor. (ἔθην) subj. θῶ, [impv. 2 pers. plur. θέτε, Lk. xxi. 14 LT Tr WH (for RG 2 aor. mid. impv. 6é06e) |, inf. θεῖναι, ptep. cis; pf. τέθεικα; Pass., pres. 3 pers. sing. τίθεται (Mk. xv. 47 RG); pf. 3 pers. sing. τέθειται (Mk. xv. 47 LT Tr WH); 1 aor. ἐτέθην ; 2 aor. mid. ἐθέμην (2 pers. sing. ἔθου. Acts v. 4); (see ἐπιτίθημι); fr. Hom. down; Sept. mostly for pw and Dw, 102, mv and mwa, M3, ete. ; 1. to set, put, place, i.e. causative of κεῖσθαι; hence a. to place or lay: τί, as θεμέλιον, [Lk. vi. 48]; xiv. 29; 1 Co. iii. 10 sq. (θεμείλια, Hom. II. 12, 29); λίθον, Ro. ix. 33; 1 Pet. ii. 6; ri, opp. to…
Read the full entry →τίθημι, (1) ‘‘place,” “set”: cf. P Oxy IV. 7425 (B.c. 2) ἀπόστειAdv plo]e πόσας δέσμας παρείληφες Kal θ[ὲ]ς αὐτὰς εἰς τόπον ἀσφαλῶς, ‘send me word how many bundles you have received, and put them in a safe place” (Edd.), P Fay 119"? (c, A.D. 100) τ]ὴν διαγραφὴν τοῦ χόρτου ποῦ τέθικας ; ‘where did you put the notice of payment for the hay?” P Oxy NIV. 16748 (iii/A.b.) θὲς τὴν ὀπτὴν πλίνθον π[α]ρὰ τὴν πλάτην, “put the baked bricks alongside the wall (?)” (Edd.). (2) ‘*put down,” “Jay down”: cf. P Cairo Zen IT. 59218" (B.C. 254) ὑπόμνημα τῶ[ν] ἱερέων τοῦ ἱεροῦ τῶν θέντων τὰ μέρη, ‘memorandum of the priests of the temple who have paid their portions,” and P Fay 109§ (early i/a.p.) ἐάν σε B<€>y τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον, ‘even if you have to pawn your cloak” (Edd.). See also Herodas V. 62 ἔθηκας, ‘“‘you put off’ (cf. Headlam’s note with its reference to Lk 197%). (3) ‘‘make,” ‘‘appoint…
Read the full entry →τίθημι (tithēmi) — to place.
τίθημι [τῐ],
2nd pers. singular τιθεῖς [Refs 5th c.BC+] codices Lp (-θείς P, τίθης l), Alc. [Refs 5th c.BC+] (προσ-); ἐν-τιθεῖς (variant{-εὶς}) [Refs 5th c.BC+]; but τίθης is found in [Refs 5th c.BC+] (προσ-), etc., and is taught by [Refs 4th c.AD+]; Epic dialect τίθησθα [Refs 8th c.BC+], and so in Aeolic dialect, [Refs 7th c.BC+]; 3rd.pers. singular τίθησι [Refs 8th c.BC+], and Attic dialect; Doric dialect τίθητι [Refs 4th c.BC+]; 3rd.pers. plural τιθέασι [Refs 5th c.BC+]; Epic dialect and Ionic dialect τιθεῖσι [Refs 8th c.BC+]; Aeolic dialect τίθεισι (προ-) [Refs 2nd c.BC+]; Doric dialect τίθεντι [Refs]; Ionic dialect 3rd.pers. singular τιθεῖ [Refs 8th c.BC+]: imperfect ἐτίθην [Refs 5th c.BC+] (ἐν-), etc.; ἐτίθει [Refs 8th c.BC+] (προσ-), etc., Epic dialect τίθει [Refs 8th c.BC+]; Epic dialect 3rd.pers. plural τίθεσαν [NT+8th c.BC+]…
Read the full entry →τίθημι
tithemi
theo theh'-o (which is used only as alternate in
certain tenses)
to place (in the widest application, literally and figuratively;
properly, in a passive or horizontal posture, and thus different from
2476, which properly denotes an upright and active position, while
2749 is properly reflexive and utterly prostrate):--+ advise,
appoint, bow, commit, conceive, give,
X kneel down, lay (aside, down, up), make, ordain, purpose,
put, set (forth), settle, sink down.
see GREEK for 2476
see GREEK for 2749
τίθημι
v.
I put, place
τίθημι tithēmi 100x
by-form of τιθέω, to place, set, lay, Mt. 5:15; Mk. 6:56; Lk. 6:48; to produce at table, Jn. 2:10; to deposit, lay, Mt. 27:60; Lk. 23:53; Acts 3:2; to lay down, Lk. 19:21, 22; Jn. 10:11, 15, 17, 18; 1 Jn. 3:16; to lay aside, put off, Jn. 13:4; to allocate, assign,
τίθημι from Root ΘΕ in local sense, to set, put, place, Hom., etc.:—in attic, πόδα τ. to plant the foot, i. e. walk, run, Aesch.; τετράποδος βάσιν θηρὸς τίθεσθαι, i. e. to go on all fours, Eur.: θεῖναί τινί τι ἐν χερσίν to put it in his hands, Il.; ἐς χεῖρά τινος into his hand, Soph.
θέσθαι τὴν ψῆφον to lay one's voting-pebble on the altar, put it into the urn, Aesch.; so, τίθεσθαι τὴν γνώμην to give one's opinion, Hdt.; and τίθεσθαι absol. to vote, Soph.
θεῖναί τινί τι ἐν φρεσί, ἐν στήθεσσι to put or plant it in his heart, Hom.; ἐν στήθεσσι τιθεῖ νόον Il., etc.: Mid., θέσθαι θυμὸν ἐν στήθεσσι to lay up wrath in one's heart, id. Il.; θέσθαι τινὶ κότον to harbour enmity against him, id.…
Read the full entry →Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
100 occurrences in the New Testament, rendered 69 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 99 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 269 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
καὶ πάλιν λέγει: Ἰδού, τέθεικά μου τὸν νῶτον εἰς μάστιγας, τὰς δὲ σιαγόνας εἰς ῥαπίσματα.
πόλεως μισθοφόρων ἱππέων ἀπέχειν παρὰ Παοῦτος τοῦ Ὥρου τὸ ἐπιβάλλον αὐτῷ μέρος δανείου οὗ ἔθετο Πατοῦς Ὥρου ὁ τῆς μητρὸς αὐτοῦ Ταρεήσιος πατὴρ ἐπὶ τοῦ ἐν Κροκοδίλων πόλει ἀρχείου
Μεσορὴ κθ ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὁμολογία ἣν ἑκόντες συνχωρήσαντες ἔθεντο πρὸς ἑαυτούς, καθʼ ἣν ὁμολογεῖ Νεχθανοῦπις Πατσεοῦτος Πέρσης ὡς ἐτῶν ν συνκεχωρηκέναι Πετεαρσεμθεῖ Πανοβχούνιος
τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης τιμῆς χαλκοῦ ταλάντων
παρά is a preposition that conveys the idea of proximity, meaning 'beside' or 'from the side of.' It can take the genitive, dative, or accusative case, indicating source, location, or motion towards something. In the New Testament, it appears in contexts involving relationships, such as 'his family' (Mk 3:21) or 'from God' (Jn 9:16). The lexicons do not show significant disagreement on its usage.
παρά, prep. c. gen., dat., acc.,
with radical sense, beside.
C. gen. pers., from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל, מִיַד, מִלִּפְנֵי;] after verbs of motion, Mk 14:43, Lk 8:49, Jo 15:26, al.; after verbs of seeking, receiving, hearing, etc., Mk 8:11 12:2, Jo 4:9, 52 10:18, Phl 4:18, II Ti 1:18, Ja 1:7, al.; after passive verbs, of the agent (like ὑπό), Mt 21:42, Mk 12:11, Lk 1:37; absol., οἱ παρ’ αὐτοῦ, his family, his kinsfolk, Read the full entry →
παρά, [it neglects elision before prop. names beginning with a vowel, and (at least in Tdf.’s text) before some other words; see Tdf. Proleg. p. 95, cf. W. § 5, 1 a.; B. 10], a preposition indicating close proximity, with various modifications corresponding to the various cases with which it is joined; ef. Viger. ed. Herm. p. 643 sqq.; Matthiae § 588; Bnhdy. p. 255 sqq.; Ktihner § 440; Kriiger § 68, 34-36. It is joined I. with the GenitIvE; and as in Grk. prose writ. always with the gen. of a person, to denote that a thing proceeds from the side or the vicinity of one, or from one’s sphere of power, or from one’s wealth or store, Lat. a, ab; Germ.von ... her, von neben; French de chez; [Eng. from beside, from]; Sept. for *339D, 7°, Syxn (1S. xvii. 30); cf. W. 364 (342) sq- a. properly, with a suggestion of union of place or of residence, after verbs of coming, departing, setting out…
Read the full entry →παρά is found in the NT c. gen. (78 times), c. dat. (50 times), and c. acc. (60 times): see Proleg. p. 106. All these constructions can be freely illustrated from our sources. (1) c. gen. indicating source or origin ‘‘ from the side of,” “*from,’’ used of persons after verbs of receiving etc.: Ostr 10278 (Ptol.) (= LAZ, p. 152) ἀπέχω παρὰ σοῦ τὸ ἐπιβάλλον (cf. Lk 1515) μοι ἐκφόριον, “1 have received from you the fruit that falleth to me,” P Petr 11. τι (1)° (mid. iii/B.c.) = Witkowski’, p. 8) γίνωσκε δέ pe ἔχοντα παρὰ Φιλωνίδου (δραχμὰς) o, P Eleph 13? (B.C. 223-2) (= Witkowski’, p. 42) παραγενομένου Lav@tos ἐκομισάμην τὴν παρὰ cov ἐπιστολήν, P Tebt II. 28322 (B.c. 93 or 60) τούτου δὲ γενομ[έϊνου ἔσομαι τετευχὼς [TH]s Tapa cod ἀντιλήμψεως, ‘* for if this is done I shall have obtained succour from you” (Edd.), P Oxy IV. 742? (B.c. 2) παράλαβε παρὰ Πόθου τὸν κάλαμ[ο]ν πανα[ρ]ιθμῶι, ‘take…
Read the full entry →παρά (para) — from/with/beside.
πᾰρά [ρᾰ],
Epic dialect and Lyric poetry also παραί: shortened πάρ, in [Refs 8th c.BC+], Lyric poetry (but rarely in Trag., in Lyric poetry passages, [Refs 5th c.BC+], and in all dial ects except Attic dialect, [Refs 4th c.BC+], etc.:—preposition with genitive, dative, and accusative, properly beside: hence,
__A WITH GEN. properly denoting motion from the side of, from beside, from:
__A.I of Place, πὰρ νηῶν ἔλθωμεν [Refs 8th c.BC+]; πλευρὰ παρ᾽ ἀσπίδος ἐξεφαάνθη was exposed beside the shield,[Refs 4th c.BC+]
__A.II commonly of Persons,
__A.II.1 with Verbs of going or coming, bringing, etc., ἦλθε.. πὰρ Διός [Refs 8th c.BC+]; ὁ π. τινὸς ἥκων his messenger, [NT+5th c.BC+]; τεύχεα καλὰ φέρουσα παρ᾽ Ἡφαίστοιο from his workshop, [Refs 8th…
παρά
para
a primary preposition; properly, near; i.e. (with genitive case) from
beside (literally or figuratively), (with dative case) at (or in) the
vicinity of (objectively or subjectively), (with accusative case) to
the proximity with (local (especially beyond or opposed to) or causal
(on account of):--above, against, among, at, before, by, contrary to,
X friend, from, + give (such things as they), + that (she) had,
X his, in, more than, nigh unto, (out) of, past, save,
side...by, in the sight of, than, (there-)fore, with. In compounds it
retains the same variety of application.
παρά
Prep.
from, in the presence of
παρά para 194x
(1) gen., from, indicating source or origin, Mt. 2:4, 7; Mk. 8:11; Lk. 2:1; οἱ παρ’ αὐτοῦ, his relatives or kinsmen, Mk. 3:21; τὰ παρ’ αὐτῆς πάντα, all her substance, property, etc., Mk. 5:26. (2) dat., with, in, among, etc., Mt. 6:1; 19:26; 21:25; 22:25; παρ’ ἑαυτῷ, at home, 1 Cor. 16:2; in the sight of, in the judgment or estimation of, 1 Cor. 3:19; 2 Pet. 2:11; 3:8. (3) acc., motion, by, near…
Read the full entry →παρά from the side of, c. gen., beside, alongside of, c. dat., to the side of, motion alongside of, c. acc.
prep. with gen., dat., and acc.: Radical sense beside:
WITH GENIT. from the side of, from beside: from, φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ Il.
commonly of Persons, ἦλθε πὰρ Διός id. Il.; ἀγγελίη ἥκει παρὰ βασιλῆος Hdt.; ὁ παρά τινος ἥκων his messenger, Xen.
issuing from a person, γίγνεσθαι παρά τινος to be born from him, Plat.; when it follows a Noun, a particip. may be supplied, ἡ παρὰ τῶν ἀνθρώπων δόξα glory from (given by) men, id. Plat.; τὸ παρ᾽ ἐμοῦ ἀδίκημα done by me, Xen.; παρ᾽ ἑαυτοῦ διδόναι to give from oneself, i. e. from one's own means, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
195 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 192 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
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.
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·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε
καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Μεσορὴ ε ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
wun.
See NUMBER.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κεῖμαι, transliterated as keimai, is a verb meaning to lie or be laid down, often used in a passive sense. It encompasses various contexts, including lying down as a person or object, being situated, or being appointed for a purpose. In the New Testament, it appears in references to an infant (Lk 2:12), a dead body (Mt 28:6), and metaphorically to describe laws or states of being (1 Tim 1:9, 1 Jn 5:19).
κεῖμαι; impf. 3 pers. sing. ἔκειτο; fo lie; 1. prop.: of an infant, foll. by ἐν w. dat. of place, Lk. ii. 12 [Tdf. om. κείμ.], 16; of one buried: ὅπου or οὗ, Mt. xxviii. 6; Lk. xxiii. 53; Jn. xi. 41 Rec.; xx. 12; of things that quietly cover some spot, Lk. xxiv. 12 [RGLbr.]; Jn. xx. 5-7; xxi. 9; with ἐπί re added, 2 Co. iii. 15; ἐπάνω τινός (of a city situated on a hill), Mt. v. 14; also of things put or set in any place, in ref. to which we often use to stand: thus of vessels, Jn. ii. 6; xix. 29, (χύτρας κειμένας, Xen. oec. 8,19); of a throne, Rev. iv. 2 (Jer. xxiv. 1; Hom. Il. 2,777; Od. 17, 331); κεῖσθαι πρός τι, to be brought near to a thing [see πρός, I. 2 a.], Mt. iii. 10; Lk. iii. 9; absol., of the site of a city, τετράγωνος κεῖται, Rey. xxi. 16; of grain and other things laid up, gathered together, Lk. xii. 19; of a foundation, 1 Co. iii. 11. 2. metaph. a. to be (by God’s…
Read the full entry →κεῖμαι is used with reference to a dead body (as in Mt 285) in P Ryl II. 114%” (¢. A.D. 280), the petition of a woman against a certain Syrion who had endeavoured —aapratew τὰ τῶν [νηπίων μου τέκνων .. . παρὰ [αὐτῆς τῆς κοίτης τοῦ ἀνδρός μου καὶ τοῦ σώματος κειμένου, ‘to tear the property of my young children from the very bed of my husband where his body was lying” (Edd.). Cf. the i/a.p sepulchral inscr. from Alexandria, Pressigke 1397 Ἐξηνόφιλος κεῖμαι πατρὸς Finvodidov. Hence, more generally, of things “lying” or “‘set’’in a place (cf. 1 Cor 311), e.g. PSI IV. 365°° (B.C. 251-0) 6 γ]ὰρ σεῖτος ἐπὶ τῆς ἅλῳ κείμενος οὐθὲν ὠφελεῖ ἡμᾶς (cf. Lk 1215), P Oxy XII. 14794 (late 1{8.6.} διὸ τὰ βυβλία οὔπῳ εἴληφ(α), ἀλλὰ κεῖται ἀντιβεβλημένα, “T have not yet obtained the documents, but they are lying collated” (Edd.), 24. 148818 (ii/a.p.) ἡ ἐν τῷ αἰθρίῳ κειμένη μεγάλη θυΐα, ““1ῃ6 large mortar…
Read the full entry →κεῖμαι (keimai) — to lay/be appointed.
κεῖμαι, κεῖσαι
[Refs 8th c.BC+], Ionic dialect κέᾰται [Refs 8th c.BC+]; imperative κεῖσο, κείσθω, [Refs 8th c.BC+]; subjunctive 3rd.pers. singular κέηται [Refs 8th c.BC+]; optative 3rd.pers. singular κέοιτο [Refs 5th c.BC+]; infinitive κεῖσθαι [Refs 8th c.BC+]; participle κεί μενος [Refs 8th c.BC+]: imperfect ἐκείμην [Refs 8th c.BC+], Epic dialect κείμην [Refs]; Epic dialect 3rd.pers. singular κέσκετο [Refs]; Ionic dialect 3rd.pers. plural ἐκέατο [Refs 5th c.BC+], Epic dialect κέατο [Refs 8th c.BC+]: future κείσομαι [Refs 8th c.BC+], Doric dialect κεισεῦμαι [Refs 3rd c.BC+]. (Cf. Sanskrit śéte (={κεῖται}), also śáyate 'lie', Gr. κοίτη, κοιμάομαι, perhaps Latin cunae, etc.):—to be laid (used as passive to τίθημι): hence, lie, lie outstretched, used by [Refs 8th c.BC+] mostly with Preps., πυρὴν.. ᾗ ἔνι κεῖται Πάτροκλος [Refs 8th…
Read the full entry →κεῖμαι
keimai
middle voice of a primary verb; to lie outstretched (literally or
figuratively):--be (appointed, laid up, made, set), lay, lie. Compare
5087.
see GREEK for 5087
κεῖμαι
v.
I lie, recline, am laid
κεῖμαι keimai 24x
to lie, to be laid; to recline, to be lying, to have been laid down, Mt. 28:6; Lk. 2:12; to have been laid, placed, set, Mt. 3:10; Lk. 3:9; Jn. 2:6; to be situated, as a city, Mt. 5:14; Rev. 21:16; to be in store, Lk. 12:19; met. to be constituted, established as a law, 1 Tim. 1:9; in NT of persons, to be specially set, solemnly appointed, destined, Read the full entry →
κεῖμαι to be laid (used as a Pass. to τίθημι), and so to lie, lie outstretched, Hom., etc.; ὁ δ᾽ ἐπ᾽ ἐννέα κεῖτο πέλεθρα lay stretched over nine plethra, Od.; κειμένωι ἐπεμπηδᾶν to kick him when he's down, Ar.
to lie asleep, repose, Hom., etc.:—also, to lie idle, lie still, id. Hom.; ὑπὸ γαστέρ᾽ ἐλυσθεὶς κείμην of Ulysses under the ram's belly, Od.; κακὸν κείμενον a sleeping evil, Soph.
to lie sick or wounded, lie in misery, Hom., Soph., etc.; to lie at the mercy of the conqueror, Aesch.
to lie dead, like Lat. jacere, Hom., Hdt., Trag.
to lie neglected or uncared for, of an unburied corpse, Il.;—so also of places, to lie in ruins, Aesch.
of wrestlers, to have a fall, id. Aesch., Ar.
of places, to lie, be situated, Od., Hdt., attic
Verb-PNP-ASM — Verb · present · no voice stated · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-PNP-ASM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Accusative Number: Singular Gender: Masculine
25 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 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
ὅτι περὶ τὸ μέσον καὶ ὡς ἂν ἐν μεθορίῳ κείμενον ἡδονῆς καὶ αἰσθήσεως γίνεται τούτων ὁ πόλεμος.
μεθυσθεὶς δὲ εἰς ὕπνον καταφέρεται καὶ γεγυμνωμένος παρακόσμως ἔκειτο.
ἐγενόμην οὖν, ἀδελφοί, εἰς τὸν ἀγρὸν καὶ συνεψήφισα τὰς ὥρας καὶ ἦλθον εἰς τὸν τόπον, ὅπου διεταξάμην αὐτῇ ἐλθεῖν, καὶ βλέπω συμψέλιον κείμενον ἐλεφάντινον, καὶ ἐπὶ τοῦ συμψελίου ἔκειτο κερβικάριον λινοῦν καὶ ἐπάνω λέντιον ἐξηπλωμένον λινοῦν…
ξύστρα, ἄλλοι σάκκοι κενοὶ β, πόδες κλίνης δ, ἀγωγεῖς β, ἀλαβαστροθήκη ἄβαξ παρʼ Ἰναρῶτι κείμενος, κελλίβας, ἄλλοι πόδες κλίνης τορνευτοὶ Α ἄλλος λεκάνη Γσ, ἄλλος μελίεφθα φ, ἄλλος μικρὸς
δάνειον αὐτοῦ τῆς μνᾶς ἥ ἐστι γραφή; πέμψεις τὸ κλειδίον καὶ σήμαινόν μοι ποῦ κεῖται ἵνα αὐτὰ προέλω ἵνα ἐὰν μέλλω πρὸς αὐτὸν λογιεῖν ἔχω αὐτά. μὴ οὖν ἄλλως
σφραγῖδος ἰδιωτικῆς σπορίμης ἀρούρας ἐννέα ἥμισυ ἐν τόπῳ λεγομένῳ Τμειτειας ἐπʼ ὀνόματι Ἀλοῦτος καθὼς κεῖται ἐν τῇ ἀπογραφῇ τῶν γειτνιῶν παρὰ Σαβίνου κηνσιτορεύσαντι ἐπὶ τοῖς οὖσι αὐτῶν ὁρίοις πᾶσι
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-NSM — Relative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
R-NSM Part of Speech: Relative pronoun Case: Nominative Number: Singular Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
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
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
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·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
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
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 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 913 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 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
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.
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
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →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
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 occurrences in the New Testament, rendered 7 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 529 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 16 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.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε