1 Peter 5:1 — Word Study
N1904Πρεσβυτέρους οὖν τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
BSAElderspresbuteros [respected leaders] therefore <the>ho amongen yousu I exhortparakaleō▸ [plead and comfort] <the>ho a fellow eldersumpresbuteros△ [a respected leader in the church] andkai witnessmartus [who has seen and experienced] of theho <the>ho of ChristChristos [the Anointed One] sufferings,pathēma [hardships and afflictions] who [am]ho alsokai of theho being aboutmellō▸ to be revealedapokaluptō▸ [uncovered and disclosed] glorydoxa [honor and praise] a partaker,koinōnos [a participant, sharing in]
| Greek | English | Parsing |
|---|---|---|
| Πρεσβυτέρους | Elders | Adjective, accusative, plural |
| οὖν | therefore | |
| τοὺς | <the> | Article, accusative, plural |
| ἐν | among | Preposition |
| ὑμῖν | you | Personal pronoun, second person, dative |
| παρακαλῶ | I exhort | Verb, present, active |
| ὁ | <the> | Article, nominative, singular |
| συμπρεσβύτερος | a fellow elder | Noun, nominative, singular |
| καὶ | and | Conjunction |
| μάρτυς | witness | Noun, nominative, singular |
| τῶν | of the | Article, genitive, plural |
| τοῦ | <the> | Article, genitive, singular |
| Χριστοῦ | of Christ | Noun, genitive, singular |
| παθημάτων, | sufferings, | Noun, genitive, plural |
| ὁ | who [am] | Article, nominative, singular |
| καὶ | also | Conjunction |
| τῆς | of the | Article, genitive, singular |
| μελλούσης | being about | Verb, present, active |
| ἀποκαλύπτεσθαι | to be revealed | Verb, present, passive |
| δόξης | glory | Noun, genitive, singular |
| κοινωνός, | a partaker, | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you: |
| KJV | The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: |
| ASV | The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: |
| YLT | Elders who [are] among you, I exhort, who [am] a fellow-elder, and a witness of the sufferings of the Christ, and of the glory about to be revealed a partaker, |
| WEB | Therefore I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed: |
| BBE | I who am myself one of the rulers of the church, and a witness of the death of Christ, having my part in the coming glory, send this serious request to the chief men among you: |
Where they part company is παρακαλῶ — see How Translations Differ.
The sentence is structured around a main clause that introduces Peter's appeal, supported by descriptive phrases that establish his authority and relationship to the elders.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbπαρακαλέω
The sentence as the grammar sees it Open the tree ›
1 of 21 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Peter 5:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Exhortation to Eldersgenerated
1 Peter 5:1 presents Peter's appeal to the elders, highlighting his role as a fellow elder and witness of Christ's sufferings. He encourages them to shepherd God's flock with care and integrity. This passage emphasizes the importance of leadership in the church and the shared responsibility among elders, drawing attention to their role in guiding the community of believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 11:30 | This they did, sending their gifts to the elders with Barnabas and Saul. |
| 2 | Acts 14:23 | Paul and Barnabas appointed elders for them in each church, praying and fasting as they entrusted them to the Lord, in whom they had believed. |
| 3 | Acts 15:4–6 | On their arrival in Jerusalem, they were welcomed by the church and apostles and elders, to whom they reported all that God had done through them. |
| 4 | Acts 20:17–28 | From Miletus, Paul sent to Ephesus for the elders of the church. |
| 5 | Acts 21:18 | The next day Paul went in with us to see James, and all the elders were present. |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — παρακαλῶ, parakaleōgenerated
The verb παρακαλῶ (i.e., *parakaleō*) means to urge, appeal, or exhort. It is in the present active indicative form, indicating that Peter is actively and presently making this appeal to the elders.
This term encompasses a range of meanings, including comforting and encouraging others. Peter's use of this word underscores the relational aspect of leadership, as he not only instructs but also seeks to support and uplift the elders in their duties.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has exhort, which is consistent with the KJV and ASV, both of which also use I exhort.
Where they part company is παρακαλῶ — the ULB uses exhorting, while the other translations maintain I exhort. This reflects a slight variation in how the action is presented but retains the core meaning.
Sentence Structuregenerated
The main verb of the sentence is παρακαλῶ, I exhort, which governs the entire clause. The structure includes a noun phrase identifying the subject (Peter) and several phrases describing his relationship to the elders and the nature of his exhortation.
The sentence contains multiple noun phrases, including συμπρεσβύτερος (fellow elder) and μάρτυς (witness), which provide context for Peter's authority and experience, enhancing the appeal he makes to the elders.
Septuagint Backgroundgenerated
πρεσβύτερος appears in the Septuagint as a translation for the Hebrew word זָקֵן (H2205), meaning 'old' or 'elder.' This connection emphasizes the role of elders in both the Jewish and early Christian communities as respected leaders.
The term μάρτυς is also found in the Septuagint, translating the Hebrew עֵד (H5707), which means 'witness.' This reinforces the idea of bearing testimony, a key aspect of Peter's identity and calling.
In plain words — the whole versegenerated
1 Peter 5:1 shows Peter addressing the elders in the church, identifying himself as a fellow elder and a witness of Christ's sufferings. He encourages them to lead with care and integrity, emphasizing the importance of their role in shepherding the church community.
Frequently Asked Questionsgenerated
Being a fellow elder means sharing in the responsibilities and leadership of the church alongside other elders, as Peter identifies himself in this role.
Peter emphasizes his witness to highlight his authority and experience, showing that he has firsthand knowledge of the challenges faced by Christ and, by extension, the challenges the elders may encounter.
Shepherding God's flock signifies the responsibility of elders to care for, guide, and protect the church community, ensuring their spiritual well-being.
Elders can fulfill their role effectively by leading with integrity, serving as examples, and being attentive to the needs of the congregation.
Reflection Questionsgenerated
- In what ways can I support the leaders in my church as they shepherd the congregation?
- How can I apply Peter's exhortation to my own life and responsibilities?
- What does it mean to me to witness the sufferings of Christ in my daily life?
- How can I cultivate a spirit of humility and service in my interactions with others?
The early church on this verse — how the Fathers read it
The early church Fathers reference this verse to discuss the role and responsibilities of church leaders, emphasizing the importance of their guidance and care for the flock.
Exhibit therefore even now to me, apostolic sir, prophetic evidences, that I may recognise your divine virtue, and vindicate to yourself the power of remitting such sins! If, however,Early Church Fathers on 1 Peter 5 →
Moreover, you may supply the expenses for strangers, if any should be indigent, from my own portion, which I have left with Rogatianus, our fellow-presbyter;Early Church Fathers on 1 Peter 5 →
It is by exhortation and constructive criticism that the flock of the Lord is to be set straight.Early Church Fathers on 1 Peter 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Peter 5:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe elders which are among you I exhort,.... The apostle returns to particular exhortations, after having finished his general ones, and which chiefly concern patient suffering for Christ; and having
Read John Gill on 1 Peter 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Elders - alike in office and age (1 Peter 5:5).
Read Robert Jamieson on 1 Peter 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible1 PETER CHAPTER 5 The elders are exhorted to feed the flock of Christ conscientiously, looking to the chief Shepherd for a reward. The younger are required to submit to the elder, and all to practise humility toward each other, ,7 with resignation to God, ,9 to be sober, watchful, and stedfast in the faith, resisting the devil. The Epistle is concluded with a prayer and benediction. The elders which are among you I exhort; viz. those that were such, not so much by age as by office, as appears by his exhorting them to feed the flock, ; he means the ordinary ministers of the churches among the believing Jews. Who am also an elder: elder is a general name, comprehending under it even apostles…
Read Matthew Poole on 1 Peter 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Ver. 1. Who am also an elder] Gr. A fellow elder, not a commander, a lord paramount, a compeer and consort to the blessed Trinity, as Pope Leo I and Nicolas III blasphemously said he was. Leo I Petrum in consortium individuae Trinitatis assumptum iactavit.
Read John Trapp on 1 Peter 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersV. (1-11) FURTHER BY THE CRISIS.—The officers of the community are not to flinch from the duties imposed upon them, nor yet to perform them in any spirit of self-assertion. The laity, on the other hand, are to observe discipline. Indeed, mutual submission is the only safe-guard in the face of a common danger. An unbroken front must be presented, and the sense of brotherhood fostered.
Read Charles John Ellicott on 1 Peter 5 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER V. Directions to the elders to feed the flock of God, and not to be lord over God's heritage, that when the chief Shepherd does appear, they may receive a crown of glory, 1-4. The young are to submit themselves to the elder, and to humble themselves under the mighty hand of God, and cast all their care upon him, 6-7. They should be sober and watchful, because their adversary the devil is continually seeking their destruction, whom they are to resist, steadfast in the faith, 8, 9. They are informed that the God of all grace had called them to his eternal glory, 10- 11. Of Silvanus, by whom this epistle was sent, 12. Salutations from the Church at Babylon, 13. The apostolic…
Read AdamClarke on 1 Peter 5 →CambridgeThe Cambridge Bible for Schools and Colleges1. The elders which are among you] Some of the better MSS. present the reading The elders therefore among you. If we adopt this reading we have the latent sequence of thought in the idea suggested by the word “well-doing” in chap. 1 Peter 4:19, or by the “judgment” of chap. 1 Peter 4:17. The work of the elders was to be directed to strengthen men in the one, to prepare them for the other. It is obvious that the Apostle addresses those who are “elders” in the special sense of the word, as in Acts 11:30; Acts 15:22; Acts 20:17. The last passage shews, as compared with Acts 20:28, that the term was interchangeable with “Bishops.” See also Titus 1:5; Titus 1:7, and the notes on 1 Peter 5:2.who…
Read Cambridge on 1 Peter 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThe elders which are among you I exhort - The word “elder” means, properly, “one who is old;” but it is frequently used in the New Testament as applicable to the officers of the church; probably
Read Albert Barnes on 1 Peter 5 →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
As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you:
Therefore I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed:
As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you:
So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you:
Tyndale line
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed:
The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed:
The elders who are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
The elders which are among you, I beseech which am also an elder, and a witnesse of the sufferings of Christ, and also a partaker of the glory that shalbe reueiled,
Strictly literal
The elders which [are] among you I exhort, who [am their] fellow-elder and witness of the sufferings of the Christ, who also [am] partaker of the glory about to be revealed:
Elders who [are] among you, I exhort, who [am] a fellow-elder, and a witness of the sufferings of the Christ, and of the glory about to be revealed a partaker,
Elders who [are] among you, I exhort [you], [as] a fellow-elder, and a witness of the sufferings of the Christ, and a partaker of the glory about to be revealed,
I am exhorting the elders among you, I, who am a fellow elder and a witness of the sufferings of Christ, and am also one who will share in the glory that will be revealed:
From the Latin
The ancients therefore that are among you, I beseech, who am myself also an ancient, and a witness of the sufferings of Christ: as also a partaker of that glory which is to be revealed in time to come:
Simplified
I want to encourage the elders among you. I'm also an elder, a witness to Christ's sufferings, and I will share in the glory that is to come.
I who am myself one of the rulers of the church, and a witness of the death of Christ, having my part in the coming glory, send this serious request to the chief men among you:
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.
Seniores ergo, qui in vobis sunt, obsecro, consenior et testis Christi passionum : qui et ejus, quæ in futuro revelanda est, gloriæ communicator :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܥܐ ܐܢܐ ܕܝܢ ܡܢ ܩܫܝܫܐ ܕܐܝܬ ܒܟܘܢ ܐܢܐ ܩܫܝܫܐ ܚܒܪܟܘܢ ܘܣܗܕܐ ܕܚܫܘܗܝ ܕܡܫܝܚܐ ܘܫܘܬܦܐ ܕܫܘܒܚܗ ܗܘ ܕܥܬܝܕ ܕܢܬܓܠܐ
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.
Πρεσβυτέρους — τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
The standard critical text of the New Testament.
Πρεσβυτέρους οὖν — ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
The previous edition, still widely cited.
Πρεσβυτέρους οὖν — ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
The Society of Biblical Literature edition, freely licensed.
Πρεσβυτέρους οὖν — ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
The edition that turned scholarship toward the earliest manuscripts.
Πρεσβυτέρους οὖν — ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
An independent critical text built from the oldest witnesses then known.
Πρεσβυτέρους οὖν τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
A recent critical edition following documentary evidence closely.
Πρεσβυτέρους — τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
The reading of the majority of surviving manuscripts.
Πρεσβυτέρους — τοὺς ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός,
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 |
|---|---|---|
| οὖν therefore | NA27, Tyn, SBL, WH, Treg | NA28, TR, Byz |
| τοὺς <the> | NA28, Tyn, TR, Byz | NA27, SBL, WH, Treg |
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 Peter 5:1
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word πρεσβύτερος (i.e., *presbuteros*) means 'elder' or 'older' and is derived from the comparative form of πρέσβυς (elderly). It refers to someone advanced in age, often used to denote religious leaders or officials in both Jewish and Christian contexts. In the New Testament, it appears frequently, particularly in relation to church leadership, such as in Acts 14:23 and 1 Timothy 5:1.
πρεσβύτερος, -a, -ov, (compar. of πρέσβυς), [fr. Hom. down ], elder ; used 1. of age; a. where two persons are spoken of, the elder: ὁ vids ὁ mpeoB. (Ael. v. ἢ. 9,42), Lk. xv. 25. b. univ. advanced in life, an elder, a senior: opp. to νεανίσκοι, Acts 11. 17; opp. to νεώτερος, 1 Tim. v. 1 sq., (Gen. xviii. 11 sq.; Sap. vill. 10; Sir. vi. 34 (33); vii. 14; 2 Mace. viii. 30). οἱ πρεσβύrepo, [A.V. the elders], forefathers, Heb. xi. 2; παράδοσις (q-V-) τῶν mpeoB., received from the fathers, Mt. xv. 2; Mk. vii. 3, 5. 2. a term of rank or office; as such borne by, a. among the Jews, a. members of the great council or Sanhedrin (because in early times the rulers of the people, judges, ete., were selected from the elderly men): Mt. xvi. 21; xxvi. 47, 57, 59 Rec.; XXVii. 3, 12, 20,41; xxviii.12; Mk. viii. 31; xi. 27; xiv. 43,53; xv. 1; Lk. ix. 22; xx. 1; xxii. 52; Jn. viii. 9; Acts iv. 5,23; vi.…
Read the full entry →πρεσβύτερος. (1) For πρεσβύτερος in the literal sense of the “elder ”’ of two, as in Lk 1535, cf. P Oxy VII. τοῦτ (B.c. 22) of an elder brother, and 74. VIII. 1109? (A.D. 160-1) of an elder son. The fem. occurs in BGU II. 6654.2! (i/a.p.) ἡ mpeoBurépa, Predsigke 1428’ AvovBias πρεσβυτέρα Μέστου, and a curious double comparative in P Lond 177} (A.b. 40-1) (=II. p. 169) 4 πρεσβυτερωτέρα Hp ὧν] ἀδελφή. (2) The use of πρεσβύτερος in 1 Tim κ᾽ to denote an “elder,” a ‘‘senior,’’ as opposed to νεώτερος, may be illustrated from P Par 66% 23 (Ptol./Rom.) where πρεσβύτεροι καὶ ἀδύνατοι Kal νεώτεροι are employed as guardians in connexion with the work on canals and dykes: cf. further from the inscrr. Priene 117° (i/B.C.) ἀεί πΊοτε μὲν πρεσBuré[pous τιμῶν ὡς yovet|s, τοὺς δὲ καθήλικας ὡς ἀδελφούς, τοὺς δὲ [νεωτέρους ὡς παῖδας, and Latyschev I. 22°" (iii/a.D.) τοῖς μὲν ἡλικιώταις προσφερόμενος ὡς…
Read the full entry →πρεσβύτερος (presbuteros) — elder: Elder.
Related to: πρεσβῠτέριον
or πρεσβῠ-εῖον, τό, council of elders, presbytery, [NT]
II. honour or privilege of an elder, [LXX+2nd c.AD+]
πρεσβύτερος (presbuteros) — elder: old.
Related to: πρεσβῠτέριον
or πρεσβῠ-εῖον, τό, council of elders, presbytery, [NT]
II. honour or privilege of an elder, [LXX+2nd c.AD+]
πρεσβύτερος
presbuteros
comparative of presbus (elderly); older; as noun, a senior; specially,
an Israelite Sanhedrist (also figuratively, member of the celestial
council) or Christian "presbyter":-- elder(-est), old.
πρεσβύτερος, α, ον
Adj
elder
πρεσβύτερος presbyteros 66x
elder, senior; older, more advanced in years, Lk. 15:25; Jn. 8:9; Acts 2:17; an elder in respect of age, person advanced in years, 1 Tim. 5:1, 2; pl. spc. ancients, ancestors, fathers, Mt. 15:2; Heb. 11:2; as an appellation of dignity, an elder, local dignitary, Lk. 7:3; an elder, member of the Jewish Sanhedrin, Mt. 16:21; 21:23; 26:3, 47, 57, 59; an elder or presbyter of the Christian church, Read the full entry →
Adj-APM-C — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM-C Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine Degree: Comparative
67 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 66 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 91 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.
προλαβὼν γὰρ ὁ θεὸς ἅτε θεὸς ὅτι μίμημα καλὸν οὐκ ἄν ποτε γένοιτο δίχα καλοῦ παραδείγματος οὐδέ τι τῶν αἰσθητῶν ἀνυπαίτιον, ὃ μὴ πρὸς ἀρχέτυπον καὶ νοητὴν ἰδέαν ἀπεικονίσθη, βουληθεὶς τὸν ὁρατὸν κόσμον τουτονὶ δημιουργῆσαι προεξετύπου τὸν νοητόν,…
γίνονται δὲ παῖδες ὑπὸ μὲν τῆς πρεσβυτέρας Μώαβος·
καὶ προσήγαγεν Ἐφραὶμ καὶ Μανασσῆ, τὸν Μανασσῆ θέλων ἵνα εὐλογηθῇ, ὅτι πρεσβύτερος ἦν: ὁ γὰρ Ἰωσὴφ προσήγαγεν εἰς τὴν δεξιὰν χεῖρα τοῦ πατρὸς Ἰακώβ.
ὡς ἐτῶν νη μέση μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, μετὰ κυρίου τοῦ ἑαυτῆς ἀδελφοῦ Παοῦτος πρεσβυτέρου Πατοῦτος τοῦ Φαγώνιος Πέρσου ὡς ἐτῶν λε μέσου μελιχρόου ὑποκλαστοῦ μακροπροσώπου εὐθυρίνου ἀσήμου, ἀπὸ
μέρους ἐν τῇ ἀπὸ νότου ταινίᾳ σφραγῖδος ἄρουραν μίαν, ἧς γείτονες νότου γῆ Καλίβιος πρεσβυτέρας, βορρᾶ γῆ Χεσθώτου τοῦ Μελιπαῖτος, ἀπηλιώτου γῆ Ἁρσιήσιος τοῦ Ζμῖνος, λιβὸς περίχωμα, ἢ οἳ
Τιτῶς Πατοῦτος Περσίνη ὡς ἐτῶν ξ μέση μελίχρως μακροπρόσωπος εὐθύριν μετὰ κυρίου τοῦ ἑαυτῆς πρεσβυτέρου υἱοῦ Ψεννήσιος τοῦ Ἁρσιήσιος Πέρσου τῆς ἐπιγονῆς ὡς ἐτῶν ν μέσου μελάνχρωτος ὑποκλάστου ἀναφαλάντου
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 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 110 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·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
παρακαλέω is built from the prefix παρά (near) and the root καλέω (to call). It covers a range of meanings including to summon, beseech, exhort, and comfort. In the New Testament, it appears in contexts such as Acts 28:20 and Matthew 26:53. Notably, it can also imply invoking the gods or comforting others.
παρα-καλέω, -ῶ,
[in LXX chiefly for נחם ni., pi.;]
to call to one, call for, summon: Ac 28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mt 26:53; τ. κύριον, II Co 12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., v. Deiss., LAE, 17614), also of men: absol., Phm 9; c. acc., Mt 8:5, Mk 1:40, Ac 16:9, al.; c. inf., Mk 5:17, Lk 8:41, Read the full entry →
παρα-καλέω, -@; impf. 3 pers. sing. παρεκάλει, 1 and 3 pers. plur. παρεκάλουν ; 1 aor. παρεκάλεσα ; Pass., pres. παρακαλοῦμαι; pf. παρακέκλημαι; 1 aor. παρεκλήθην ; 1 fut. παρακληθήσομαι; fr. Aeschyl. and Hdt. down; i as in Grk. writ. to call to one’s side, call for, summon: twa, w. an inf. indicating the purpose, Acts xxviii. 20 [al. (less naturally) refer this to II. 2, making the ace. the subj. of the inf. ]. II. to address, speak to, (call to, call on), which may be done in the way of exhortation, entreaty, comfort, instruction, ete. ; hence result a variety of senses, on which see Knapp, Scripta varii arg. ed. 2 Ρ. 117 sqq.; ef. Fritzsche, Ep. ad Rom. i. p. 82 sq. ie asin Grk. auth., to admonish, exhort: absol., Lk. iii. 18; [Acts xx. 1 (RGom.)]; Ro. xii. 8; 2 Tim. iv. 2; Heb. x. 25; 1 Pet. v. 12; foll. by direct dise. 2 Co. v. 20; foll. by λέγων w. direct disc. Acts ii. 40; foll.…
Read the full entry →παρακαλέω, “ask,” ‘‘beseech,”’ as frequently in the NT, is a common formula in papyrus private letters, e.g. P Par 42° (B.c. 156) (= UPZ i, p. 318) παρεκάλεσα αὐτὸν ἔρχεσθαι, περὶ dv ἂν βούληται, BGU IV. 1141!° (B.c. 14) ἐρωτῶ σε οὖν Kal παρακαλῶι Kal τὴν Καίσαρος τύ[χη]ν oe ἐξορκιζῶι, and
παρακαλέω (parakaleō) — to plead/comfort.
παρακᾰλέω,
Attic dialect future -καλῶ, later -καλέσω[LXX]:—call to one, [Refs 5th c.BC+]
II. call in, send for, summon, [Refs 5th c.BC+]; invoke the gods, τοὺς θεούς [Refs 4th c.BC+]; περὶ τούτου τὸν θεόν (as medical adviser) [Refs 2nd c.AD+]; τὸν Ἐνυάλιον [Refs 5th c.BC+] —passive, παρακαλούμενος καὶ ἄκλητος, 'vocatus atque non vocatus', [Refs 5th c.BC+]; παρακαλουμένη ἀμύνειν being called upon to ward off, [Refs 5th c.BC+]
II.2. summon one's friends to attend one in a trial, π. τοὺς φίλους [Refs 4th c.BC+]; π. τινάς call them as witnesses, [Refs 5th c.BC+]:—middle, uncertain in [Refs 4th c.BC+] —passive, παρακεκλημένοι summoned to attend at a trial, [Refs 4th c.BC+]
παρακαλέω
parakaleo
from 3844 and 2564; to call near, i.e. invite, invoke (by imploration,
hortation or consolation):--beseech, call for, (be of good) comfort,
desire, (give) exhort(-ation), intreat, pray.
see GREEK for 3844
see GREEK for 2564
παρακαλέω
v.
I summon, entreat, admonish, comfort
παρακαλέω parakaleō 109x
to call for, invite to come, send for, Acts 28:20; to call upon, exhort, admonish, persuade, Lk. 3:18; Acts 2:40; 11:23; to beg, beseech, entreat, implore, Mt. 8:5, 31; 18:29; Mk. 1:40; to animate, encourage, comfort, console, Mt. 2:18; 5:4; 2 Cor. 1:4, 6; pass. to be cheered, comforted, Lk. 16:25; Acts 20:12; 2 Cor. 7:13
παρακαλέω attic fut. -καλῶ later -καλέσω to call to one, Xen.
to call to aid, call in, send for Lat. arcessere, Hdt., Ar., etc.; π. τινα σύμβουλον Xen.:— to call on, invoke the Gods, id. Xen., etc.:—Pass., παρακαλούμενος καὶ ἄκλητος, "vocatus atque non vocatus, " Thuc.
to summon one's friends to attend one in a trial (cf. παράκλησις 1. 1):—Pass., παρακεκλημένοι summoned to attend at a trial, Aeschin.
to invite, ἐπὶ δαῖτα Eur.; ἐπὶ θήραν Xen.; π. τινὰ ἐπὶ τὸ βῆμα to invite him to mount the tribune, Aeschin.
to call to, exhort, cheer, encourage, τινά Aesch., Xen.
to comfort, console: in Pass., NTest.
to excite, τινὰ ἐς φόβον, ἐς δάκρυα Eur.: —of things, to foment, φλόγα Xen.
π. τινά, c. inf., to exhort one to do, Eur., Xen.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
108 occurrences in the New Testament, rendered 52 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 109 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δὲ τὸ πρεσβύτατον τῶν παιδευμάτων διδαχθεῖσα, τὸ ἀβάσκανον καὶ φιλόδωρον, εὐθὺς ὀρέγει τὸ σοφίας νᾶμα καὶ ἐμπιεῖν ἀθρόου παρακαλεῖ μετὰ τοῦ καὶ κύριον ὀνομάζειν τὸν οἰκέτην.
ἤδη τοίνυν τοὺς ἐντευξομένους τοῖς βιβλίοις παρακαλῶ τὴν γνώμην θεῷ προσανέχειν καὶ δοκιμάζειν τὸν ἡμέτερον νομοθέτην, εἰ τήν τε φύσιν ἀξίως αὐτοῦ κατενόησε καὶ τῇ δυνάμει πρεπούσας ἀεὶ τὰς πράξεις ἀνατέθεικε πάσης καθαρὸν τὸν περὶ αὐτοῦ φυλάξας…
καὶ πάλιν ὁ προφήτης λέγει: Πνεῦμα κυρίου ἐπ’ ἐμέ, οὖ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι ταπεινοῖς χάριν, ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ…
διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ
δὲ οὐδεμίαν ἡμῶν φροντίδα ποιεῖται, καὶ διʼ αὐτὸ τοῦτο ἐντάξασαι τὰ καταλειφθέντα δεόμεθα καὶ παρακαλοῦμεν τὴν σὴν φιλανθρωπίαν ὅπως κελεύσῃς αὐτῷ τῷ Χαιρήμονι ταῦτα ἡμῖν παρασχεῖν ἵνα δυνηθῶμεν ὄνησιν
τοῦτο μὴ φέροντες τὰ ἔνγραφα ἐπιδίδομεν τῇ σῇ ἀρετῇ αὐτὰ ταῦτα μεμνημένοι, δεόμενοι καὶ παρακαλοῦντες ὅπως κελεύσῃς διὰ ἱερᾶς σου ὑπογραφῆς ἐπεξελθεῖν, τὸ σὸν μεγαλεῖον, κατά τε τοῦ πραιποσίτου
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word συμπρεσβύτερος (transliterated as sumpresbuteros) means 'fellow elder' or 'co-presbyter.' It is constructed from the prefix συν- (with) and πρεσβύτερος (elder). This term appears in 1 Peter 5:1, where it refers to someone serving alongside other elders.
*† συν-πρεσβύτερος (Rec. συμπ-), -ου, ὁ
a fellow-elder: I Pe 5:1 (Eccl.).†
συμ-πρεσβύτερος [T WH συν- (cf. σύν, II. fin.) ], του, 6, a fellow-elder, Vulg. consenior, (see πρεσβύτερος, 2 b.): 1 Pet. v. 1. (Eccles. writ.)
συνπρεσβύτερος, “*fellow-elder” (1 Pet 51): cf. OGZS 33011 (c. B.c. 120) πάντα τὰ συνφέροντα κατηργάσατο μετὰ τῶν συνπρεσβευτῶν τῶι δήμωι. ovvo— See passim συσσ----
συμπρεσβύτερος (sumpresbuteros) — fellow elder.
συμπρεσβύτερος [ῠ], ὁ,
fellow-presbyter, [NT]
συμπρεσβύτερος
sumpresbuteros
from 4862 and 4245; a co-presbyter:--presbyter, also an elder.
see GREEK for 4245
see GREEK for 4862
συμπρεσβύτερος, ου, ὁ
n.m.
a fellow elder
συμπρεσβύτερος sympresbyteros 1x
a fellow elder, fellow presbyter, 1 Pet. 5:1*
συμπρεσβύτερος συ^μ-πρεσβύτερος, ὁ, a fellow-presbyter, NTest.
Noun-NSM-C — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM-C Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine Degree: Comparative
see ELDER IN THE OLD TESTAMENT; ELDER IN THE NEW TESTAMENT
Elder
A name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Gen. 50:7). It also denoted a political office (Num. 22:7). The “elders of Israel” held a rank among the people indicative of authority. Moses opened his commission to them (Ex. 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Ex. 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Num. 11:16, 17). The “elder” is the keystone of the social and political fabric wherever the…
The term elder, or old man as the Hebrew literally imports, was one of extensive use, as an official title, among the Hebrews and the surrounding nations, because the heads of tribes and the leading people who had acquired influence were naturally the older people of the nation. It had reference to various offices. (Genesis 24:2; 50:7; 2 Samuel 12:17; Ezekiel 27:9) As betokening a political office, it applied not only to the Hebrews, but also to the Egyptians, (Genesis 50:7) the Moabites and the Midianites. (Numbers 22:7) The earliest notice of the elders acting in concert as a political body is at the time of the…
→ IN THE MOSAIC SYSTEM
→ (Equivalent to the title senator, in present use)
Elders, with delegated powers, were authorized to act for their constituency De 1:13,15
See GOVERNMENT, MOSAIC
→ IN THE CHRISTIAN CHURCH Ac 11:29,30; 14:23; 15:1-35; 16:4,5; 20:17,28-32; 21:18; 1Ti 4:14; 5:17-19; Tit 1:5-9; Heb 11:2; Jas 5:14,15; 1Pe 5:1-5; 2Jo 1:1; 3Jo 1:1
→ APOCALYPTIC VISION OF Re 4:4,10; 5:5,6,8,11,14; 7:11,13; 11:16; 14:3; 19:4
See DEACON
Also see CHURCH, GOVERNMENT OF
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
τῷ κυρίῳ μου ἀδελφῷ Διονυσίῳ Καλοσῖρις ἐν κυρίῳ χαίρειν. Μακάριος ὁ συμπρεσβύτερος ἡμῶν ἥκει πρὸς σὲ μετὰ τοῦ πατρὸς ἀξιῶν διʼ ἐμοῦ τὰ κατὰ το͂ν πατέρα
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word μάρτυς (lemma: martus) means 'witness' and can refer to both judicial and general contexts. It appears in various New Testament passages, often in relation to witnessing for Christ or God, and has evolved to also signify a 'martyr.' The term is derived from a combination of meanings related to witnessing and testimony.
μάρτυς (Acolic μάρτυρ, a form not found in the N. T.; [etymologically one who is mindful, heeds; prob. allied with Lat. memor, ef. Vanitek p. 1201; Curtius § 466]), τυρος, acc. -upa, 6; plur. μάρτυρες, dat. plur. μάρτυσι; Sept. for 137; [Hes., Simon., Theogn., al.]; @ witness (one who avers, or can aver, what he himself has seen or heard or knows by any other means) ; a. ina legal sense: Mt. xviii. 16; xxvi. 65; Mk. xiv. 63; Acts vi. 13; vii. 58; 2 Co. xiii. 1; 1 Tim. v. 19; Heb. x. 28. b. in an historical sense: Acts x. 41; 1 Tim. vi. 12; [2 Tim. ii. 2]; one who is a spectator of anything, 6. g. of a contest, Heb. xii. 1; w. a gen. of the obj., Lk. xxiv. 48; Acts i. 22; ii. 325 ili. 15; v.32 G@LT Tr WH; x. 39; εἰς μαρτ. τῶν λαληθησομένων, who testifies for one’, Actsi.8 LT Tr WH; xiii. 31; w a gen. of the possessor and of the obj., Acts v. 32 Ree. ; μάρτυρα εἶναί τινι, to be a witness…
Read the full entry →μάρτυς. The plur. μάρτυρες is naturally very common, introducing the names of ‘‘ witnesses” to any contract or legal document, e.g. P Eleph 115 (B.c. 311-0) (= Se/ectrons, p. 4), P Hib I. 8919 (B.c. 239), P Magd 12° (B.c. 217) with the editor’s note, P Grenf I. 27ii.7 (B.c. 109), P Ryl 11. 15345 (A.D. 138-61). Other exx. of the word are P Lille I. 29'-31 (iii/B.c.) ἐναντίον μὴ ἔλασσον ἢ δύο μαρτύρων (cf. Mt 181°), P Par 4610 (8.6. 153) (= Witkowski,? p. 86) σὲ αὐτὸν μάρτυρα ἐπισπάσῳ, P Ryl 11. 160(a)® (A.D. 14-37) ἔπιτε[τάχα]μεν Tots μάρτυσι γράφειν, “we have instructed the witnesses to sign,’’ P Oxy X. 1298!° (iv/a.D.) σὲ yap μόνον ἔχω μάρτυρα, and the Christian 26. VIII. 11621 (iv/a.p,) *Epp(avovt))A papt(vs?), ““ Emmanuel is my witness.” For God as witness, see P Gen I. 545 (iv/A.D.) μάρτυρός ἐστιν ὁ [θ]εὸς ὅτι οὐ διὰ AF[p] Ha μάχομε, ἀλλὰ μάχομε διὰ σέ. Inthe important calendar of…
Read the full entry →μάρτυς (martus) — witness.
μάρτῠς, ὁ, ἡ,
Cretan dialect, Epid. μαῖτυς [Refs], Cretan dialect also μαίτυρς [Refs] see ii; genitive μάρτῠρος, accusative -ῠρα [Refs 8th c.BC+], formed from μάρτυρ (which see), except accusative μάρτῠν [Refs 4th c.BC+]; dative plural μάρτῠσι (but μάρτυρσι probably in [Refs 6th c.BC+]:—witness (not in [Refs 8th c.BC+]; μάρτυρας παρέχεσθαι produce witnesses, [Refs 5th c.BC+]; μάρτυρα παράγεσθαι, μάρτυρας ἐπάγεσθαι, [Refs 5th c.BC+]; τί δεῖται μάρτυρο; [Refs]
II. martyr, [NT]
III. Astrology texts, in aspect, μάρτυρες ἀλλήλων [Refs 4th c.AD+]
μάρτυς
martus
of uncertain affinity; a witness (literally (judicially) or
figuratively (genitive case)); by analogy, a "martyr":-- martyr,
record, witness.
μάρτυς, υρος, ὁ
n.m.
a witness
μάρτυς martys 35x
(1) a judicial witness, deponent, Mt. 18:16; Heb. 10:28; (2) generally, a witness to a circumstance, Lk. 24:48; Acts 10:41; in NT a witness, a testifier, of a doctrine, Rev. 1:5; 3:14; 11:3; (3) a martyr, Acts 22:20; Rev. 2:13
μάρτυς a witness, Hes., Theogn.; μάρτυρα θέσθαι τινά Eur.; μ. θεοὺς ποιεῖσθαι Thuc.; μάρτυρι χρῆσθαί τινι Arist.; μάρτυρας παρέχεσθαι to produce witnesses, Plat., etc.; so, μ. παριστάναι Xen.
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
wit'-nes (nouns `edh, and `edhah, and verb `anah; martus, with all derivative words and their compounds): The word "witness" is used of inanimate things, e.g. the heap of stones testifying to the covenant between Jacob and Laban (Ge 31:44-54), and the So of Moses. (De 31:19,21). The main use of the word is forensic, and from this use all other applications are naturally derived. Important legal agreements required the attestation of witnesses, as in the case of the purchase of property, or a betrothal (Ru 4:1-11, where we are told that the ancient form of attestation was by a man drawing off his shoe and giving it to his neighbor).
Witness
More than one witness was required in criminal cases (Deut. 17:6; 19:15). They were the first to execute the sentence on the condemned (Deut. 13:9; 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, 58). False witnesses were liable to punishment (Deut. 19:16-21). It was also an offence to refuse to bear witness (Lev. 5:1).
Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, "the heap of witness." as a boundary-mark between himself and Laban. (Genesis 21:30; 31:47,52) The tribes of Reuben and Gad raised an "altar" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God. (Joshua 22:10,26,34; 24:26,27) But written evidence was by no means unknown to the Jews. Divorce was to be proved by a written document. (24:1,3) In civil contracts, at least in later times documentary evidence was required…
One who testifies to any fact from his own personal knowledge. Under the Mosaic law, two witnesses under oath were necessary to convict a person charged with a capital crime, Nu 35:30; and if the criminal was stoned, the witnesses were bound to cast the first stones, De 17:6-7 Ac 7:58. The Greek word for witness is MARTYR, which see.
The apostles were witnesses, in proclaiming to the world the facts of the gospel, Ac 1:8,22 2:32 2Pe 1:12,16-18; and Christ is a "faithful witness," in testifying to men of heavenly things, Joh 3:12
35 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 35 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 36 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ τὸν καλοῦντα παρεσιώπησεν, ἵνα συγκινηθεῖσα ἡ ψυχὴ σκέψηται, τίς ὁ μαρτυρῶν ταῖς φιλαρέτοις διανοίαις ἐστί.
μάρτυς δέ μου τῷ λόγῳ μία τῶν ἐν Κύπρῳ πόλεων ἰσχύσασα τὴν προσηγορίαν φυλάξαι·
ἐπέμψαμεν δὲ ἄνδρας πιστοὺς καὶ σώφρονας ἀπὸ νεότητος ἀναστραφέντας ἕως γήρους ἀμέμπτως ἐν ἡμῖν, οἵτινες καὶ μάρτυρες ἔσονται μεταξὺ ὑμῶν καὶ ἡμῶν.
θεῶν Ἀδελφῶν καὶ θεῶν Εὐργετῶν καὶ θεῶν Φιλοπατόρων καὶ θεῶν Ἐπιφανῶν τῶν πέντε φυλῶν· μάρτυρες … … … πει … … ι … πρ … … των προγεγραμμεν
συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς … οὐλὴ … δεξι οἱ
δὲ ὁ διατιθέμενος Παχνοῦβις ὡς ἐτῶν ν εὐμεγέθης μελίχρως τετανὸς ἀναφάλανθος μακροπρόσωπος εὐθύριν οὐλή. μάρτυρες Ἑρμίας Ἀσκληπιάδου Πέρσης τῶν μισθοφόρων ἱππέων ὡς ἐτῶν κε εὐμεγέθης μελίχρως κλαστὸς μακροπρόσωπος εὐθύριν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GPN — Article · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
T-GPN Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Neuter
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
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-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
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
πάθημα (pathema) refers to suffering or affliction, derived from the verb meaning to suffer. It encompasses both external hardships and internal emotions or passions. In the New Testament, it is notably used to describe the sufferings of Christ and the afflictions faced by Christians (e.g., Romans 8:18, 2 Corinthians 1:6). The term is often found in the plural form, indicating multiple instances of suffering.
πάθημα, -ros, τό, (fr. παθεῖν, πάσχω, as μάθημα fr. paθεῖν), fr. [Soph.,] Hdt. down; 1. that which one suffers or has suffered; a. externally, a suffering, misfortune, calamity, evil, affliction: plur., Ro. viii. 18; 2 Co. i. 6 sq.; Col. i. 24; 2 Tim. iii. 11; Heb. 11. 10; x. 32; 1 Pet. v.95; τὰ εἰς Χριστόν, that should subsequently come unto Christ [W. 193 (182)], 1 Pet. i. 11; τοῦ Χριστοῦ, which Christ endured, 1 Pet. v. 1; also the afflictions which Christians must undergo in behalf of the same cause for which Christ patiently endured, are called παθήματα τοῦ Χριστοῦ [W. 189 (178) note], 2 Co. i. 5; Phil. iii. 10; 1 Pet. iv. 13. b. of an inward state, an affection, passion: Gal. v. 24; τῶν ἁμαρτιῶν, that lead to sins, Ro. vii. 5. 2. i. g. τὸ πάσχειν (see καύχημα, 2), an enduring, undergoing, suffering, (so the plur. in Arstph. thesm. 199) : θανάτου, gen. of the obj., Heb. ii. 9.…
Read the full entry →πάθημα (pathēma) — suffering.
πᾰθ-ημα, ατος, τό,
dative plural παθημάτοις [Refs]:—that which befalls one, suffering, misfortune, [Refs 5th c.BC+]; τὸ π. τοῦ Χριστοῦ the passion of Christ, [NT]; of good fortune, χαῖρε παθὼν τὸ π. (deification) [Refs 5th c.AD+]: mostly in plural, [Refs 5th c.BC+]; ἀκούσια π., opposed to ἑκούσια καὶ ἐκ προνοίας ἀδικήματα, [Refs 5th c.BC+]; τὰ δέ μοι π. μαθήματα γέγονε my sufferings have been my lessons [Refs 5th c.BC+]
II. emotion or condition, affection, π. τῆς ψυχῆς εἶναι τὴν σωφροσύνην, οὐ μάθημα [Refs 5th c.BC+]; opposed to ποίημα, [Refs 3rd c.AD+]; but in early writers mostly in plural, affections, feelings, opposed to ποιήματα, [Refs 5th c.BC+]; παθήμασιν ὑπηρετεῖν obey the feelings, [Refs 4th c.BC+]; opposed to…
πάθημα
pathema
from a presumed derivative of 3806; something undergone, i.e. hardship
or pain; subjectively, an emotion or influence:-- affection,
affliction, motion, suffering.
see GREEK for 3806
πάθημα, ατος, τό
n.n.
suffering, passion
πάθημα pathēma 16x
what is suffered; suffering, affliction, Rom. 8:18; 2 Cor. 1:5, 6, 7; Phil. 3:10; emotion, passion, Rom. 7:5; Gal. 5:24
πάθημα πά^θημα, ατος, τό, παθεῖν anything that befals one, a suffering, calamity, misfortune, Soph., Thuc.: mostly in pl., Hdt., attic; proverb., τὰ δέ μοι παθήματα μαθήματα γέγονε my sufferings have been my lessons, Hdt.
a passive emotion or condition, Xen., Plat.
in pl. incidents, occurrences, Plat.
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
16 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
καὶ πάλιν πτηνὸς ἀρθεὶς καὶ τὸν ἀέρα καὶ τὰ τούτου παθήματα κατασκεψάμενος ἀνωτέρω φέρεται πρὸς αἰθέρα καὶ τὰς οὐρανοῦ περιόδους, πλανήτων τε καὶ ἀπλανῶν χορείαις συμπεριποληθεὶς κατὰ τοὺς μουσικῆς τελείας νόμους, ἑπόμενος ἔρωτι σοφίας ποδηγετοῦντι,…
Φαραώθης δὲ ἅμα τοῦ τε πάθους ἀπήλλακτο ἡ γῆ καὶ τῆς αἰτίας ἐπελέληστο καὶ τοὺς Ἑβραίους κατεῖχε, καὶ ὥσπερ πλειόνων παθημάτων φύσεις βουλόμενος μαθεῖν οὐκέτʼ ἠφίει τοῖς περὶ τὸν Μωυσῆν ἐξιέναι φόβῳ μᾶλλον ἢ φρονήσει ταύτην αὐτοῖς ἐπιτρέπων.
τοῖς ἐφοδίοις τοῦ Χριστοῦ ἀρκούμενοι, καὶ προσέχοντες τοὺς λόγους αὐτοῦ ἐπιμελῶς ἐνεστερνισμένοι ἥτε τοῖς σπλάγχνοις, καὶ τὰ παθήματα αὐτοῦ ἦν πρὸ ὀφθαλμῶν ὑμῶν.
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
μέλλω is a verb meaning to be about to do something, indicating intention or future action. It can express necessity, probability, or mere intention, often followed by an infinitive. In the New Testament, it appears in contexts suggesting both planned actions and events that are destined to occur, such as in Matthew 2:13 and Acts 12:6. The participle form ὁ μέλλων refers to future things.
μέλλω,
[in LXX: Jb 3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and freq. in Wi, II, IV Mac;]
to be about to be or do;
c. inf. (Bl., § 62, 4; 68, 2; M, Pr., 114);
μέλλω ; fut. μελλήσω (Mt. xxiv. 6; and LTTrWH in 2 Pet. i. 12); impf. ἔμελλον [so all edd. in Lk. ix. 31 (exc. T WH); Jn. vi. 6, 71 (exc. RG) ; vii. 39 (exe. T); xi. 51 (exc. L Tr); Acts xxi. 27; Rev. iii. 2 (where R pres.); x. 4 (exe. L Tr)] and ἤμελλον [so all edd. in Lk. vil. 2; x. 1 (exe. RG); xix. 4; Jn. iv. 47; xii. 33; xviii. 32; Acts xii. 6 (exc. RGL); xvi. 27 (exe. RG); xxvii 33 (exe. RGT); Heb. xi. 8 (exe. L); ef. reff. s. v. βούλομαι, init. and Rutherford’s note on Babrius 7, 15], to be about to do anything; so 1. the ptep., ὁ μέλλων, absol.: τὰ μέλλοντα and τὰ ἐνεστῶτα are contrasted, Ro. viii. 38; 1 Co. iii. 22; εἰς τὸ μέλλον, for the future, hereafter, Lk. xiii. 9 [but see eis, A. II. 2 (where Grimm supplies éros)]; 1 Tim. vi. 19; τὰ μέλλοντα, things future, things to come, i. e., ace. to the context, the more perfect state of things which will exist in the αἰὼν μέλλων…
Read the full entry →μέλλω. In the NT μέλλω is construed 84 times with the pres. cf. P Par 432 (B.C. 154) μέλλω δὲ ἰσάγειν ἐν τῷ μεσορὴ μηνί, 75. 4819. (B.c. 153) καταπλεῖν μέλλομεν πρὸς τὸν βασιλέα, P Meyer 209 (1st half iii/A.D.) μέλλι πρὸς ἡμᾶς ἔρχεσθαι, pe σοι ἀεὶ γράφειν, Ὁ ae 11. 416° (iii/ A.D.) μέλλω péve εἰς ᾿Αντινόου, and P Oxy VIII. 11567° (iii/A.p.) μέλλο[με]ν χόρτου χρίαν ἔχιν. For the constr. with the fut. inf., which is obsolete in the NT (cf. TR Ac 233°), cf. Syi/ 432! (B.c. 326-5) ὀμόσασιν. . . [ποιήσεσθαι τὴν] ἐπιτροπὴν καθ᾽ ὅτι ἂν μέλλει ἔσ[εϊσθαι κτλ. Μέλλω followed by the aor. inf. act. is seen in such passages as P Giss I. 125 (ii/A.p.) ὁσάκις ἐὰν μέλλῃς πέμψαι, P Oxy XII. 14$82° (ii/a.p.) ἔμελλον yap ἀνελθεῖν, and 26. VII. 106727 (iii/A.D.) εἰ μέλλεις ἐλθεῖν ἐλθέ, ‘come if you are coming,” and by the aor. inf. pass. in P Goodsp Cairo 310 (iii/B.c.) ἡνίκα fiehioy κοιμηθῆναι ἔγραψα…
Read the full entry →μέλλω (mellō) — to ensue.
μέλλω,
imperfect ἔμελλον and ἤμελλον (see. below), Epic dialect μέλλον [Refs 8th c.BC+]; Epic dialect, Ionic dialect μέλλεσκον [Refs 3rd c.BC+]: future μελλήσω [NT+4th c.BC+]: aorist ἐμέλλησα [Refs 5th c.BC+]:—passive and middle, see below see.—Only present and imperfect in [Refs 8th c.BC+], Lyric poetry, and Trag.: aorist only in Prose (except [Refs 6th c.BC+]imperfect ἤμελλον with long augment is established by the metre in [Refs 8th c.BC+]: aorist 1 ἠμέλλησα [Refs 6th c.BC+]; ἤμελλον is not found in earlier Attic dialect Inscrr., but occurs in Papyrus, as [Refs 5th c.BC+]
I. to be destined or likely to, indicating an estimated certainty or strong probability in the present, past, or future (cf. Aristonic. cited in [Refs 8th c.BC+]present infinitive (or its…
μέλλω
mello
a strengthened form of 3199 (through the idea of expectation); to
intend, i.e. be about to be, do, or suffer something (of persons or
things, especially events; in the sense of purpose, duty, necessity,
probability, possibility, or hesitation):--about, after that, be
(almost), (that which is, things, + which was for) to come, intend,
was to (be), mean, mind, be at the point, (be) ready, + return, shall
(begin), (which, that) should (after, afterwards, hereafter) tarry,
which was for, will, would, be yet.
see GREEK for 3199
μέλλω
v.
I am about to
μέλλω mellō 109x
to be about to, be on the point of, Mt. 2:13; Jn. 4:47; it serves to express in general a settled futurity, Mt. 11:14; Lk. 9:31; Jn. 11:51; to intend, Lk. 10:1; participle μέλλων, μέλλουσα, μέλλον, future as distinguished from past and present, Mt. 12:32; Lk. 13:9; to be always, as it were, about to do, to delay, linger, Acts 22:16
μέλλω to think of doing, intend to do, to be about to do, with inf., mostly inf. fut., τάχ᾽ ἔμελλε δώσειν he was just going to give, Il.; μέλλεις ἀφαιρήσεσθαι ἄεθλον thou thinkest to strip me of the prize, id. Il.; often with οὐκ ἄρα, as, οὐκ ἄρ᾽ ἔμελλες λήξειν; did you not think you might stop? could you not stop? Od., etc.; to be about to do (on compulsion), to be destined to do or to be, τὰ οὐ τελέεσθαι ἔμελλον which were not to be accomplished, Il.; μέλλεν οἶκος ἀφνειὸς ἔμμεναι the house was destined to be wealthy, Od.; εἰ ἐμέλλομεν ἀνοίσειν if we were able to refer, Plat.
to express a certainty, μέλλω ἀπέχθεσθαι Διί it must be that I am hated by Zeus, Il.; μέλλω ἀθανάτους ἀλιτέσθαι I must have sinned against the immortals…
Read the full entry →Verb-PAP-GSF — Verb · present · active · participle · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
V-PAP-GSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Feminine
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
111 occurrences in the New Testament, rendered 40 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 110 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.
ἔδει γὰρ τὸν κόσμον τελειότατον μὲν ὄντα τῶν γεγονότων κατ’ ἀριθμὸν τέλειον παγῆναι τὸν ἕξ, ἐν ἑαυτῷ δ’ ἔχειν μέλλοντα τὰς ἐκ συνδυασμοῦ γενέσεις πρὸς μικτὸν ἀριθμὸν τὸν πρῶτον ἀρτιοπέριττον τυπωθῆναι, περιέξοντα καὶ τὴν τοῦ σπείροντος ἄρρενος καὶ…
μέλλει γὰρ περιέξειν ἅπασαν τὴν παρʼ ἡμῖν ἀρχαιολογίαν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν Ἑβραϊκῶν μεθηρμηνευμένην γραμμάτων.
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.
Νικαίαν ἀποδημῆσαι πρὸς σέ, ὅπως ἂν αὐτῶι δῶις ἐπιστολὴν πρὸς Ἑρμάφιλον· λέγουσιν γὰρ αὐτὸν μέλλειν ἐγδημεῖν εἰς Μέμφιν. ἔρρωσο.
τὴν τῆς ἡμῶν μητρὸς τελευτὴν συνελθὼν ἑτέρᾳ γυναικί, τολμηθεὶς λυπρὸν χρόνον ἔμεινεν. τούτου δὲ μέλλοντος τὸν βίον μεταλλάσσειν μετεκαλεσάμεθα τὴν προειρημένην αὐτοῦ γυναῖκα καὶ ταύτης ἐπυθόμεθα μήπως τι χρεωστῇ
ον τῆς κώμης, ὁμοίως δὲ τὸν Ἰσίδωρον ἀναδέξασθαι καὶ ἀποπληρῶσαι ἀόκνως εἰς τὴν μέλλει ὁ Πτολεμαῖος αἱρεθῆναι ἢ προσαγγελῆναι λειτουργίαν. ὁπότερον δὲ αὐτῶν οὐκ ἔξεστι ἀλλάξαι τὸν ἕτερον
The Greek word ἀποκαλύπτω (i.e., *apokalupto*) means to reveal or disclose, derived from the components meaning 'to take off' and 'cover.' It encompasses the act of uncovering both physical and metaphorical truths, particularly in a divine context, as seen in various New Testament passages like Matthew 11:25 and Romans 1:17. The lexicons note its use for revealing both things and persons, including Christ and the Antichrist.
ἀπο-καλύπτω : fut. ἀποκαλύψω ; 1 aor. ἀπεκάλυψα; [ Pass., pres. ἀποκαλύπτομαι); 1 aor. amexadipOnv; 1 fut. ἀποκαλυφθήσομαι; in Grk. writ. fr.[Hdt. and] Plat. down; in Sept. equiv. to792; 1. prop. to uncover, lay open what has been veiled or covered up; to disclose, make bare: Ex. xx. 26; Lev. xviii. 11 sqq.; Num. v. 18; Sus. 32; ra στήθη, Plat. Prot. p. 352 a.; τὴν κεφαλήν, Plut. Crass. 6. 2. metaph. to make known, make manifest, disclose, what before was unknown; a. pass. of any method whatever by which something before unknown becomes evident: Mt. x. 26; Lk. xii. 2. b. pass. of matters which come to light from things done: Lk. ii. 35 [some make the verb mid. here}; Jn. xii. 38 (Is. lili. 1); Ro. i. 18; from the gospel: Ro. i. 17. ὁ. ἀποκαλύπτειν τί tux is used of God revealing to men things unknown [Dan. ii. 19 Theod., 22, 28; Ps. χουν]. (xeviii.) 2; 1S. ii. 27, ef. iii. 21]…
Read the full entry →ἀποκαλύπτω. For the literal sense of this significant word cf. P Gen I. 1638 (A.D. 207), as amended dad. p. 37, ὁ[πό]ταν ἡ τοια[ύ]τη γῆ ἀποκαλυ[φθ]ῇ, μισθοῦται καὶ σπείρεται : cf. BGU IL. 6407 (i/A.D.) βουλόμεθα μισθώσασθαι ἀποκαλυφης (Δ -elons) αἰγιαλοῦ, and CPR I. 239° (A.p. 212) βούλομαι μισθώσασθαι ἀποκαλυφείσης χέρσος αἰγειαλοῦ, both as amended by Spohr in his note on P Iand 275 (A.D. 100-1). He remarks that the phrase denotes ‘‘agri litorales,” which could only be cultivated when the water had receded. Since two of Spohr’s passages have αἀποκαλυφης (BGU II. 640 and CPR 327) αἰγιαλοῦ, one is tempted to postulate rather an adjective ἀποκάλυφος, which would be quite regular in formation. A further instance might be sought in CPHerm 45°, where we would read ὀψ[] pws ἀποκάλυφοί(ι) (ἄρουραι) é. We may add for the other form P Iand 30} (a.p. 105-6) ἐκ τῶν ἀποκαλυ[ζφέντω]ν ἀπ᾽ αἰγ[ια]λοῦ…
Read the full entry →ἀποκαλύπτω (apokaluptō) — to reveal.
ἀπο-κᾰλύπτω,
aorist 2 passive -καλύφην[Refs 3rd c.AD+], etc.:—uncover, τὴν κεφαλήν[Refs 5th c.BC+]:—in passive, of land left cultivable by the Nile [Refs 1st c.AD+]:—middle, ἀποκαλύπτεσθαι τὴν κεφαλήν[Refs 1st c.AD+]
2. disclose, reveal, τόδε τῆς διανοίας[Refs 5th c.BC+]:—middle, reveal one's whole mind, [Refs 1st c.AD+]:—in passive, [LXX]; ἀποκαλύπτεσθαι πρός τι letone's designs upon a thing become known, [Refs 1st c.BC+]:—passive, to be made known, [NT]; of persons, [NT]; λόγοι ἀποκεκαλυμμένοι naked, i.e. shameless, words, Ps.-[Refs 1st c.AD+]
3. unmask, τινά[Refs 2nd c.AD+]
II. of the epiglottis, raise, [Refs 4th c.BC+]
ἀποκαλύπτω
apokalupto
from 575 and 2572; to take off the cover, i.e. disclose:--reveal.
see GREEK for 575
see GREEK for 2572
ἀποκαλύπτω
v.
I uncover, bring to light, reveal
ἀποκαλύπτω apokalyptō 26x
pr. uncover; to reveal, Mt. 11:25; pass. to be disclosed, Lk. 2:35; Eph. 3:5; to be plainly signified, distinctly declared, Rom. 1:17, 18; to be set forth, announced, Gal. 3:23; to be discovered in true character, 1 Cor. 3:13; to be manifested, appear, Jn. 12:38;Rom. 8:18; 2 Thess. 2:3, 6, 8; 1 Pet. 1:5; 5:1
ἀποκαλύπτω to uncover, τὴν κεφαλήν Hdt., etc.
to disclose, reveal, Plat.:—Mid. to reveal one's whole mind, Plut., NTest.:—Pass. to be disclosed, made known, NTest.
Verb-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
26 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 26 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 46 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.
„στήσει“ γάρ φησιν „ὁ ἱερεὺς τὴν γυναῖκα ἐναντίον κυρίου καὶ ἀποκαλύψει τὴν κεφαλὴν αὐτῆς“ (Num.
Μετὰ δὲ δέκα καὶ πέντε ἡμέρας νηστεύσαντός μου καὶ πολλὰ ἐρωτήσαντος τὸν κύριον ἀπεκαλύφθη μοι ἡ γνῶσις τῆς γραφῆς.
ἀπέσταλκα πρὸς σὲ Σοκομῆθιν· καὶ χορτο … ε … μα φρόντισον, ἡ γὰρ γῆ ἀποκαλύπτεται, ἵνα μὴ συμβῇ ὑστερεῖν τοῦ χορτοσπορῆσαι. ἔρρωσο. ἔτους … Θῶυθ η.
ἀναγραφόμενος περὶ τὴν ἡμετέραν κώμην, ὢν ἐν πλείσταις ἀρούραις· καὶ ὁπόταν ἡ τοιαύτη γῆ ἀποκαλυφθῇ, μισθοῦται καὶ σπείρεται κατὰ τὴν συνήθειαν ἐκφορίου κατʼ ἄρουραν, καὶ τοῦτο μετρεῖται τῷ ἱερωτάτῳ
δόξα, transliterated as doxa, is a feminine noun meaning glory, honor, or reputation. It encompasses both the good opinion held about someone and the visible splendor associated with divine presence. In the New Testament, it often refers to the glory of God or the honor due to Him, appearing in verses like Luke 14:10 and Romans 2:7. The word is derived from the root of δοκέω, which relates to opinion or judgment.
δόξα, -ης, ἡ
(< δοκέω),
[in LXX very freq. for כָּבוֹד, also for הוֹד ,תִּפְאֶרֶת, etc., 25 words in all ;]
in cl.,
expectation, judgment, opinion (IV Mac 5:18).
δόξα, -ης, ἡ, (δοκέω), [fr. Hom. down], Sept. most freq. for 7/33, several times for ΤΊ, 177, ete. ; I. opinion, judgment, view: in this sense very often in prof. writ.; but in the Bible only in 4 Mace. ν. 17 (18). II. opinion, estimate, whether good or bad, concerning some one; but (like the Lat. existimatio) in prof. writ. generally, in the saered writ. always, good opinion concerning one, and as resulting from that, praise, honor, glory: Lk. xiv. 10; Heb. iii. 3; 1 Pet. v. 4; opp. to ἀτιμία, 2 Co. vi. 8; opp. to αἰσχύνη, Phil. iii. 19; joined with τιμή, Ro. ii. 7,10; 1 Pet. i. 7; 2 Pet.i.17; δόξα τινός, praise or honor coming to some one, Lk. ii. 32; Eph. iii. 13; coming from some one, Jn. viii. 54; xii. 43; τῶν ἀνθρώπων, τοῦ θεοῦ, Jn. xii. 43 ; Ro. iii. 23 ; persons whose excellence is to redound to the glory of others are called their δόξα: thus, ὑμεῖς ἐστε ἡ δόξα ἡμῶν, 1 Th. ii.…
Read the full entry →δόξα. In the account of a popular demonstration at Oxyrhynchus, P Oxy I. 41 (iii/iv a.p.), the prytanis is hailed as δόξα πόλεω[ς. Deissmann (He/lentsterung αἰ. Semitischen Monotheismus, p. 165 f.) throws out the suggestion that the word may originally have had a “realistic” meaning in the ordinary Grk of the day, and cites as a partial parallel its use as a name for women and ships (cf. F. Bechtel, Dée attéschen translator of Num 2518 was the first to coin it no one can say. | Frawennamen (1902), p. 132). The plur. δόξαι occurs in the
δόξα (doxa) — glory.
δόξᾰ, ἡ,
(δοκέω, δέκομαι) expectation, οὐδ᾽ ἀπὸ δόξης not otherwise than one expects, [Refs 8th c.BC+]; ἐν δόξᾳ θέμενος εὖχος hoping for.., [Refs 5th c.BC+]; δόξαν παρέχειν τινὶ μὴ ποιήσεσθαι.. to make one expect that.., [Refs 5th c.BC+]; δόξαν παρέχεσθαί τινι ὡς.., with participle, [Refs 5th c.BC+]; ἀπὸ τῆς δ. πεσέειν, = Latin spe excidere, [Refs 5th c.BC+]
II. after [Refs 8th c.BC+], notion, opinion, judgement, whether well grounded or not, βροτῶν δόξαι [Refs 5th c.BC+]; κατά γε τὴν ἐμήν, with or without δόξαν, [Refs 5th c.BC+]; opposed to νόησις, [Refs 5th c.BC+]; ἀληθεῖ δόξῃ δοξασταί capable of being subjects of true opinion, [Refs 4th c.BC+]; κύριαι δ. philosophical maxims, title of work by Epicurus, [Refs 1st…
δόξα
doxa
from the base of 1380; glory (as very apparent), in a wide application
(literal or figurative, objective or subjective):--dignity,
glory(-ious), honour, praise, worship.
see GREEK for 1380
δόξα, ης, ἡ
n.f.
honor, renown, glory splendor
δόξα doxa 166x
pr. a seeming; appearance; a notion, imagination, opinion; the opinion which obtains respecting one; reputation, credit, honor, glory; in NT honorable consideration, Lk. 14:10; praise, glorification, honor, Jn. 5:41, 44; Rom. 4:20; 15:7; dignity, majesty, Rom. 1:23; 2 Cor. 3:7; a glorious manifestation, glorious working, Jn. 11:40; 2 Pet. 1:3; pl. dignitaries, 2 Pet. 2:10; Jude 8; glorification in a future state of bliss, Read the full entry →
δόξα δόξα, ης, ἡ, ndoc h_hs fem δοκέω a notion, true or false: and so,
expectation, ἀπὸ δόξης otherwise than one expects, Hom.; παρὰ δόξαν ἤ . . Hdt.; opp. to κατὰ δόξαν, Plat., etc.; ἀπὸ δόξης πεσέειν, Lat. spe excidere, Hdt.; δόξαν παρέχειν τινί to make one expect that, c. inf., Xen.
an opinion, judgment, Pind., attic
like δόκησις, a mere opinion, conjecture, Aesch., etc.; δόξῃ ἐπίστασθαι to imagine, suppose (but wrongly), Hdt.:—also, a fancy, vision, dream, Aesch., Eur.
the opinion which others have of one, estimation, reputation, credit, honour, glory, Lat. existimatio, Solon., Aesch., etc.; δόξαν φέρεσθαι, ἔχειν Thuc., etc.; τινός for a thing, Eur.:—rarely of ill repute, Dem.
the estimate popularly formed of a thing, id. Dem.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
glo'-ri (substantive):
I. METHOD OF TREATMENT
II. GENERAL USE OF THE TERM
1. As Applied to External Things
2. As Applied to Yahweh
III. THE USES OF KABHODH
1. Material Wealth
2. Human Dignity and Majesty
3. "My Soul": the Self
4. Self-Manifestation of God (Yahweh)
(1) Exodus 23:18 ff
(2) Isaiah 6
(3) Psalms 19:1
(4) Sinai and the Temple
(5) Ezekiel's Visions
(6) Messianic Ideal
(7) Its Ethical Content
IV. IN THE APOCRYPHA AND THE NEW TESTAMENT
1. In the Apocrypha:
(1) As Applied to External Things
(2) As Applied to God
2. In the New Testament:
(1) As Applied to Men
(2) As Applied to God
(3) As Applied to the Saints
(4) As Applied to the Messianic Kingdom
3. Its Ethical Significance
LITERATURE
I. Method of Treatment.
Glory
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).
- God is, to his people
- Christ is, to his people
- The gospel ordained to be, to saints
- Of the gospel, exceeds that of the law
167 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 166 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 211 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
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·
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
ὀλίγας ἐὰν δοκῇ σοι πέμψαι τὸ ἀπόχυμα Ἰσᾶτος καὶ παραλάβωμεν τὸ ἐλάδιον λοιπὸν ἐὰν δόξῃ σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον
Ἐλουρᾶν τὸν βασιλικὸν διαδέχεσθαι τὴν στρατηγείαν Ἐράσου ἐξ ἐπιστολῆς τοῦ κρατίστου ἡγεμόνος. ἐάν συ δόξῃ πέμψαι αὐτῷ ἐλᾶς ἀρτάβην α καὶ ἰχθύδιον ἐπεὶ χρείαν αὐτοῦ ἔχομεν. πέμψεις ἡμῖν εἰς
καὶ τὸν Πεκῦσιν καταφρονεῖν μου τῆς ἡλικίας, ἐπὶ σὲ κατέφυγον καὶ ἀξιῶ, ἐάν σοι δόξῃ, μεταπέμψασθαι τὸν Πεκῦσιν, ἵνα δυνηθῶ ἐκ τῆς σῆς βοηθείας κομίσασθαι τὸ ἴδιον καὶ ἀπὸ
The Greek word κοινωνός (koinonos) is derived from κοινός and means a partner, associate, or companion. It describes someone who shares in something, often in a social or communal context, as seen in various New Testament passages. The term can refer to both a companion in a general sense and a partaker in specific activities or experiences.
κοινωνός, -ή, -όν
(< κοινός),
[in LXX: Pr 28:24, Is 1:23 (חָבֵר), Ma 2:14 (חֲבֶרֶת), Es 8:13, al.;]
as adj., = κοινός.
As subst., ὁ, ἡ κ.,
a partner, associate, companion: II Co 8:23, Phm 17; c. dat. pers., Lk 5:10; c. gen. pers., He 10:33; id. seq. ἐν, Mt 23:30;
a partaker, sharer: c. gen. rei, I Co 10:18, 20, II Co 1:7, I Pe 5:1, II Pe 1:4 (v. Deiss., BS, 368 n2).†
κοινωνός, -7, dv, (κοινός), [as adj. Eur. Iph. Taur. 1173; commonly as subst. |; a. a partner, associate, com rade, companion: 2 Co. viii. 23; ἔχειν τινὰ κοινωνόν, Philem. 17; εἰμὶ κοινωνός τινι, to be one’s partner, Lk. v. 10; twos (gen. of pers.), to be the partner of one doing something, Ieb. x. 33; τινὸς ἐν τῷ αἵματι, to be one’s partner in shedding the blood etc. Mt. xxiii. 30. b. a partaker, sharer, in any thing; w. gen. of the thing: τῶν παθημάτων, 2 Co. i. 7; τῆς δόξης, 1 Pet. v.15; ϑείας φύσεως, 2 Pet. i. 45; τοῦ θυσιαστηρίου, of the altar (at Jerusalem) on which sacrifices are offered, i. e. sharing in the worship of the Jews, 1 Co. x. 18; τῶν δαιμονίων, partakers of (or with) demons, i. e. brought into fellow: ship with them, because they are the authors of the heathen worship, ibid. 20; (ἐν τῷ ἀφθάρτῳ κοινωνοὶ... ἐν τοῖς φθαρτοῖς, joint partakers in that which is…
Read the full entry →κοινωνός (koinōnos) — participant.
κοινων-ός, ὁ,
also ἡ, companion, partner, τινος of or in a thing, [Refs 5th c.BC+]; ὁ τοῦ κακοῦ κ. accomplice in.., [Refs 5th c.BC+]; τινι in a thing, [Refs 5th c.BC+]
2. absolutely, partner, fellow, [Refs 5th c.BC+]; κοινωνοὶ λιμένων, of a societas publicanorum which farmed harbour-dues, [Refs]; of joint-owners, [Refs 2nd c.AD+]
3. familiar spirit, [LXX]
II. as adjective, ={κοινός},{ξίφος} [Refs 5th c.BC+]
κοινωνός
koinonos
from 2839; a sharer, i.e. associate:--companion, X fellowship,
partaker, partner.
see GREEK for 2839
κοινωνός, οῦ, ὁ, ἡ
n.m.
a sharer, partner
κοινωνός koinōnos 10x
a fellow, partner, companion, Mt. 23:30; Lk. 5:10; 1 Cor. 10:18, 20; 2 Cor. 8:23; Phlm. 17; Heb. 10:33; a sharer, partaker, 2 Cor. 1:7; 1 Pet. 5:1; 2 Pet. 1:4*
κοινωνός κοινωνός, ὁ, κοινός a companion, partner, τινος in a thing, Aesch., etc.; ὁ τοῦ κακοῦ κ. accomplice in the evil, Soph.; also, τινι in a thing, Eur.
absol. a partner, fellow, Plat., Dem.
as adj. = κοινός, Eur.
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
10 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τίς οὖν ἀγνοεῖ ὅτι εὐγηρία καὶ εὐθανασία μέγιστα τῶν ἀνθρωπείων ἀγαθῶν ἐστιν, ὧν οὐδετέρου κοινωνὸς ἡ φύσις ἀγήρως τε καὶ ἀθάνατος οὖσα;
Καὶ ὁ μὲν Ἰάκωβος τοιαύτην οὐκ ἀσυνέτως ἐποιήσατο τῆς ὄψεως τὴν κρίσιν, τοὺς δʼ ἀδελφοὺς τοῦ Ἰωσήπου σφόδρα ἐλύπησε τὰ προειρημένα καὶ διετέθησαν ὡς ἐπʼ ἀλλοτρίῳ τινὶ μέλλοντι τὰ σημαινόμενα διὰ τῶν ὀνειράτων ἀγαθὰ ἕξειν, ἀλλʼ οὐκ ἀδελφῷ καὶ ὧν…
κοινωνήσεις ἐν πᾶσιν τῷ πλησίον σου καὶ οὐκ ἐρεῖς ἴδια εἶναι: εἰ γὰρ ἐν τῷ ἀφθάρτῳ κοινωνοί ἐστε, πόσῳ μᾶλλον ἐν τοῖς φθαρτοῖς;
ἀπαρενοχλήτους κατὰ πάντα τρόπον διὰ τὸ τοὺς τοῦ Τεισένξεως υἱοὺς ἀφανεῖς εἶναι, ἴσους αὐτῶι κοινωνούς ωνους, ὀφειλόντων αὐτῶν πλεῖστα δημόσια. καὶ ἐὰν δέ τις ἐγκαλέσῃ ἢ ἐπέλθῃ περὶ τούτων
προγεγραμμένης μερίδος πρότερον Ἡρακλείδου Μάρωνος καὶ ἐπικεκληρωμένων αὐτῆι ἐκ διαιρέσεως, ἧς ἀνήνεγκεν πρὸς γ κοινωνοὺς τῷ γ ἔτει Ἁδριανοῦ Καίσαρος τοῦ κυρίου μηνὶ Παχὼν κη διὰ τοῦ ἐνθάδε γραφείου,
βιβλιοφυλάκων διὰ τοῦ γραμματέως Λεωνίδου τοῦ πατρὸς Ἁρποκρατίωνος καὶ Ἀκουσιλάου … τεταγμένω … δε κοινωνόν· … του Ἡρακλείδ τὸν πατέρα … Σουλπικίῳ Σιμίλει τῶι ἡγεμονεύσαντι … τῶν … διὰ