2 Corinthians 11:25 — Word Study
N1904τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
BSAThree timestris [thrice, on three occasions] I was beaten with rods,rhabdizō▸ [struck, whipped, wooden sticks, as a form of punishment] oncehapax [one time, on a single occasion] I was stoned,lithazō▸ [pelted with stones, to kill] three timestris [thrice, repeatedly] I was shipwrecked,nauageō▸ [stranded, wrecked at sea] a night and a daynuchthēmeron△ [twenty-four hours, a full day] inen theho deep [sea]buthos△ [deep, vast, the deep, the ocean] I have passed;poieō■ [passed, endured]
| Greek | English | Parsing |
|---|---|---|
| τρὶς | Three times | Adverb |
| ἐρραβδίσθην, | I was beaten with rods, | Verb, aorist, passive |
| ἅπαξ | once | Adverb |
| ἐλιθάσθην, | I was stoned, | Verb, aorist, passive |
| τρὶς | three times | Adverb |
| ἐναυάγησα, | I was shipwrecked, | Verb, aorist, active |
| νυχθήμερον | a night and a day | Noun, accusative, singular |
| ἐν | in | Preposition |
| τῷ | the | Article, dative, singular |
| βυθῷ | deep [sea] | Noun, dative, singular |
| πεποίηκα· | I have passed; | Verb, perfect, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. I spent a night and a day in the open sea. |
| KJV | Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; |
| ASV | Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep; |
| YLT | thrice was I beaten with rods, once was I stoned, thrice was I shipwrecked, a night and a day in the deep I have passed; |
| WEB | Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep. |
| BBE | Three times I was whipped with rods, once I was stoned, three times the ship I was in came to destruction at sea, a night and a day I have been in the water; |
Where they part company is τρὶς — see How Translations Differ.
The sentence consists of a main clause followed by several adverbial phrases that detail the frequency of Paul's sufferings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbῥαβδίζω
The sentence as the grammar sees it Open the tree ›
2 of 11 occur nowhere else in the New Testament — words 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 — 2 Corinthians 11:25
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 — Paul's Sufferings for the Gospelgenerated
2 Corinthians 11:25 provides a stark list of the physical dangers Paul faced in his ministry, including beatings, stoning, and shipwrecks. These experiences highlight the sacrifices he made to spread the message of Christ, contrasting with the comforts many seek. Paul’s recounting serves to authenticate his apostleship and the authenticity of his message, as he endured much for the sake of the Gospel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 16:22–23 | The crowd joined in the attack against Paul and Silas, and the magistrates ordered that they be stripped and beaten with rods. |
| 2 | Acts 22:24 | the commander ordered that Paul be brought into the barracks. He directed that Paul be flogged and interrogated to determine the reason for this outcry against him. |
| 3 | Matthew 21:35 | But the tenants seized his servants. They beat one, killed another, and stoned a third. |
| 4 | Acts 7:58–59 | They dragged him out of the city and began to stone him. Meanwhile the witnesses laid their garments at the feet of a young man named Saul. |
| 5 | Acts 14:5–19 | But when the Gentiles and Jews, together with their rulers, set out to mistreat and stone them, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — τρὶς, trisgenerated
The Greek word τρίς (tris) is an adverb meaning 'thrice' or 'three times.' It emphasizes the repetition of an event, such as Paul's experiences of suffering. It appears in other New Testament verses, such as Matthew 26:34, indicating significant moments.
In this context, τρίς signifies the frequency of Paul's beatings and hardships, underscoring the severity of his trials as he served in spreading the Gospel.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which states, 'Three times I was beaten with rods, once I was stoned, three times I was shipwrecked.' The KJV and ASV also use 'thrice' for the same Greek word, indicating a traditional rendering.
Where they differ, the BSB uses 'beaten with rods' while the BBE opts for 'whipped with rods.' The translations generally agree on the events described but vary in their choice of words.
Sentence Structuregenerated
The main verb in this verse is ἐρραβδίσθην, I was beaten, which governs the entire sentence. It is accompanied by three adverbial phrases indicating the frequency of the actions and a prepositional phrase that describes the time spent in the sea.
The structure reveals a list of Paul's sufferings, each action marked by its own phrase, creating a rhythm that emphasizes the extent of his trials.
Septuagint Backgroundgenerated
In the Septuagint, the word ἅπαξ (hapax), meaning 'once', is used in a context that corresponds to the Hebrew word אֶחָד (echad), which also translates to 'one'. This choice emphasizes the singularity of the experience being described, highlighting that the event occurred only a single time.
The verb πεποίηκα· (poieō), meaning 'I have passed', aligns with the Hebrew עָשָׂה (asah), which means 'to do' or 'to make'. This connection suggests a sense of completion or fulfillment in the actions taken, reinforcing the idea of having gone through a significant experience.
In plain words — the whole versegenerated
2 Corinthians 11:25 describes the hardships Paul faced: he was beaten with rods three times, stoned once, and shipwrecked three times. He also spent a night and a day in the open sea. These experiences illustrate the dangers he encountered while spreading the Gospel.
Frequently Asked Questionsgenerated
Being beaten with rods refers to a form of punishment where someone is struck with a stick, often used by authorities as a severe penalty.
Paul mentions being shipwrecked to highlight the physical dangers he faced while traveling to spread the Gospel, emphasizing his perseverance despite these trials.
To be stoned means to be pelted with stones, a method of execution used in ancient times, which Paul experienced as a result of his preaching.
This verse reflects Paul's commitment to his ministry, showing that he endured significant suffering and danger in his efforts to share the message of Christ.
Reflection Questionsgenerated
- What are some sacrifices I can make to share my faith more boldly?
- How can I support those who face persecution for their beliefs?
- In what ways can I prepare myself to face challenges in my own faith journey?
- What does Paul's example teach me about perseverance in difficult times?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on Paul's sufferings, using this verse to discuss the cost of discipleship and the authenticity of Paul's ministry.
The East has grown luminous with the saints, with them the West has become brilliant, the North is raised up by them, from them the South has learned.Early Church Fathers on 2 Corinthians 11 →
"Thrice was I beaten with rods once was I stoned, thrice I suffered shipwreck." And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea.Early Church Fathers on 2 Corinthians 11 →
Paul suffered the beating with rods at the hands of Gentiles. He was stoned by the Jews in a city of Lycaonia. Someone who sailed as much as he did would easily have been shipwrecked three times.Early Church Fathers on 2 Corinthians 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 11:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThrice was I beaten with rods,.... Or "wands", by the Romans; for this was a Roman punishment, distinct from scourging with cords used by the Jews.
Read John Gill on 2 Corinthians 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; The beating by Roman magistrates at Philippi (Acts 16:23) is the only one
Read Robert Jamieson on 2 Corinthians 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThrice was I beaten with rods; this was by the pagans, for the Jews whipped malefactor with a whip which had three cords. We read of one of these times. ; and of a second, , when the captain commanded he should be so punished, but he avoided it, by pleading he was a citizen of Rome. Once was I stoned: of his stoning, read , it was by a popular tumult at Lystra. Thrice I suffered shipwreck: we read but of one time that Paul suffered shipwreck, ; which was none of the three times here mentioned, for it was after the writing of this Epistle. But though many of the acts and sufferings of this apostle were written, yet all were not. A night and a day I have been in the deep: some by the deep…
Read Matthew Poole on 2 Corinthians 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; Ver. 25. Thrice was I beaten, &c.] By the Roman magistrates, as also the martyrs were by the Romish bishops. Thomas Hinshaw was beaten with rods by Bonner, and abode his fury so long as the fat paunched bishop could endure with breath, and till for weariness he was fain to cease. So also he dealt by John Willis, and by Mr Bartlet Green, who greatly rejoiced in the same. I have been in the deep] Sine nave in mari fui, I was in the sea without a ship, so the Syriac renders it. For 24 hours together I have been floating in the sea.
Read John Trapp on 2 Corinthians 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Once was I stoned.—Here the Acts (Acts 14:19) give us the solitary instance at Lystra. The accuracy of the Apostle in referring to this form of suffering, where we can compare it with the history, may fairly be urged as evidence of a like accuracy in his other statements. Thrice I suffered shipwreck.—Again we have a picture of unrecorded sufferings, which we must refer either to the period of his life between his departure from Jerusalem (Acts 9:30) and his arrival at Antioch (Acts 11:26), or to voyages among the islands of the Ægean Sea during his stay at Corinth or at Ephesus, or to that from Ephesus to Cæsarea in Acts 18:22. A night and a day I have been in the deep.—Taken in their…
Read Charles John Ellicott on 2 Corinthians 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Thrice was I beaten with rods] This was under the Roman government, as their lictors beat criminals in this way. We hear of the apostle's being treated thus once, namely at Philippi, Acts 16:22. See sec. 9 of the introduction. Once was I stoned] Namely, at Lystra, Acts 14:19, c. A night and a day I have been in the deep] To what this refers we cannot tell it is generally supposed that in some shipwreck not on record the apostle had saved himself on a plank, and was a whole day and night on the sea, tossed about at the mercy of the waves. Others think that βυθος, the deep, signifies a dungeon of a terrible nature at Cyzicum, in the Propontis, into which Paul was cast as he passed…
Read AdamClarke on 2 Corinthians 11 →CambridgeThe Cambridge Bible for Schools and Colleges25. Thrice was I beaten with rods] See Acts 16:22-23, and note on 2 Corinthians 11:23. This punishment is also said frequently to have caused the death of the victim. It was inflicted by the Romans on those who did not possess the privilege of Roman citizenship, Acts 22:25. A precisely similar scene to that in the Acts is recorded in Cicero in Verrem v. 62, where the victim is said to have uttered the well-known words, Civis Romanus sum. Cicero here invokes the ‘lex Porcia,’ by which the beating a Roman citizen with rods, which had been formerly lawful, was forbidden. See Livy, 2 Corinthians 10:9, “gravi poena si quis verberasset necassetve civem Romanum,” and cf. Sallust, Catilina, c.…
Read Cambridge on 2 Corinthians 11 →Albert Barnes1798–1870Barnes' Notes on the BibleThrice was I beaten with rods - In the Acts of the Apostles there is mention made of his being beaten in this manner but once before the time when this Epistle was written. That occurred at Philippi; Acts 16:22-23.
Read Albert Barnes on 2 Corinthians 11 →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
Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. I spent a night and a day in the open sea.
Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep.
Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. I spent a night and a day in the open sea.
Three times I was beaten with a rod. Once I received a stoning. Three times I suffered shipwreck. A night and a day I spent adrift in the open sea.
Tyndale line
Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;
Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep;
Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep;
Thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;
I was thrise beaten with roddes: I was once stoned: I suffered thrise shipwracke: night and day haue I bene in the deepe sea.
Strictly literal
Thrice have I been scourged, once I have been stoned, three times I have suffered shipwreck, a night and day I passed in the deep:
thrice was I beaten with rods, once was I stoned, thrice was I shipwrecked, a night and a day in the deep I have passed;
three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I have passed a night and a day in the deep;
Three times I was beaten with rods. Once I was stoned. Three times I was shipwrecked. I have spent a night and a day on the open sea.
From the Latin
Thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day I was in the depth of the sea.
Simplified
Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. Once I spent twenty-four hours adrift on the ocean.
Three times I was whipped with rods, once I was stoned, three times the ship I was in came to destruction at sea, a night and a day I have been in the water;
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.
Ter virgis cæsus sum, semel lapidatus sum : ter naufragium feci, nocte et die in profundo maris fui,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܬܠܬ ܙܒܢܝܢ ܒܫܒܛܐ ܐܬܢܓܕܬ ܚܕܐ ܙܒܢ ܐܬܪܓܡܬ ܬܠܬ ܙܒܢܝܢ ܗܘܝܬ ܢܘܘܓܐ ܐܝܡܡܐ ܘܠܠܝܐ ܕܠܐ ܣܦܝܢܬܐ ܒܝܡܐ ܗܘܝܬ
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.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
The standard critical text of the New Testament.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
The previous edition, still widely cited.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
The Society of Biblical Literature edition, freely licensed.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
The edition that turned scholarship toward the earliest manuscripts.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
An independent critical text built from the oldest witnesses then known.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
A recent critical edition following documentary evidence closely.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
The reading of the majority of surviving manuscripts.
τρὶς ἐρραβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα, νυχθήμερον ἐν τῷ βυθῷ πεποίηκα·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Corinthians 11:25
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 τρίς (tris) is an adverb meaning 'thrice' or 'three times.' It appears in various New Testament verses, including Matthew 26:34 and Acts 10:16. The word is derived from τρεῖς and is used to emphasize quantity, as in phrases like 'thrice as much.' It also appears in compound forms in classical literature.
τρίς
(< τρεῖς),
adv.,
thrice: Mt 26:34, 75, Mk 14:30, 72, Lk 22:34, 61, Jo 13:38, II Co 11:25 12:8; ἐπὶ τ., Ac 10:16 11:10.†
τρίς, (τρεῖς), adv., thrice: Mt. xxvi. 34, 75; Mk. xiv. 30, 72; Lk. xxii. 34,61; Jn. xiii. 38; 2 Co. xi. 25; xii. 8; ἐπὶ τρίς [see ἐπί. C. I. 2 ἃ. p. 285" bot.], Acts x. 165 xi. 10. [From Hom. down.]
τρίς, ‘thrice.’ With Ac τοἶδ, 112°, cf. P Osl I. 1278 (iv/a.D.) ἐπὶ τρὶς ἀναποδίζων, ‘thrice stepping backwards.” Ρ pping
τρίς (tris) — three times.
τρίς,
adverb of τρεῖς (which see), thrice, three times, τ. τόσσα thrice as much or many, [Refs 8th c.BC+]thrice, [Refs 5th c.BC+]thrice, [NT+4th c.BC+]; especially in compounds, such as τρισάθλιος, τρίσμακαρ, etc., compare τρι-, τριάζω, τρικυμί; but such words may sometimes be written divisim, τρὶς ἄθλιος, etc.: proverbial, τ. ἓξ βαλεῖν throw thrice six (the highest throw, there being three dice), [Refs 8th c.BC+] long by position before (ϝ) έτεος.] (I.-[Refs 5th c.BC+] tris, cf. Sanskrit tris, Latin ter.)
τρίς
tris
adverb from 5140; three times:--three times, thrice.
see GREEK for 5140
τρίς
Adv
three times
τρίς tris 12x
three times, thrice, Mt. 26:34, 75; ἐπὶ τρίς, to the extent of thrice, as many as three times, Acts 10:16; 11:10
τρίς adverb of τρεῖς thrice, three times, Lat. ter, Hom., etc.; τρὶς τόσος thrice as much or many, Il., etc.; ἐς τρίς up to three times, even thrice, Hdt., attic: —used to add force to a word in compds., such as τρισάθλιος, τρίσμακαρ, like Lat. ter beatus, thrice blest: — proverb., τρὶς ἓξ βάλλειν to throw thrice six, i. e. the highest throw (there being three dice), Aesch.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 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
μειράκιον δ’ ἄχρι γενείου λαχνώσιος, ἐς τὰ τρὶς ἑπτά·
καὶ ὁ μὲν τρὶς αὐτὸν τοῦ θεοῦ χειροτονήσαντος βεβαίως εἶχε τὴν τιμήν, ἡ δὲ τῶν Ἑβραίων στάσις πολὺν ἀκμάσασα χρόνον τοῦτον ἐπαύθη τὸν τρόπον.
ἐὰν δὲ ἀμφότερα μὴ ἔχῃς, ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος.
ἐπιτίμωι. παραβαλεῖ δὲ ἡ Ἐρωτάριον πρὸς τὸν Μᾶρκον σὺν τῷ παιδίῳ ἀεὶ τοῦ μηνὸς τρὶς πρὸς τὸ ἐπιθεωρεῖσθαι ὑπʼ αὐτοῦ. ἐγγράφεσθαιαὐτοῦ. καὶ ἐγγράφεσθαι δὲ τὸν Λούκιον ἐν τῇ ἐπὶ
το ὑπὲρ vestiges τοῦ αὐτοῦ ἔτους κατὰ μέρος ἀργυρίου δραχμὰς δύο ὀβολοὺς τρῖς, γίνονται δραχμὰς β ὀβολοὺς γ
καὶ τῆς μικρᾶς. ἐρωτῶ σε καὶ παρακαλῶ, εἰ δύνατόν ἐστιν, ἰδεῖν σε τὴν μικρὰν τρὶς τὴν ἡμέραν , δόξαν ἐμὲ εἶναι ἐχόμενά σου. ἤδη πέμψω σοι τὸ ἐνώτιον. οὔπω
The Greek word ῥαβδίζω (rhabdizō) means to beat with a rod. It is derived from ῥάβδος and is used in the New Testament in Acts 16:22 and 2 Corinthians 11:25, referring to punishment. The term also appears in contexts related to threshing, indicating a broader use beyond punishment.
ῥαβδίζω
(< ῥάβδος),
[in LXX: Jg 6:11 Ru 2:17 (חבט) * ;]
to beat with a rod: Ac 16:22, II Co 11:25.†
ῥαβδίζω; 1 aor. pass. ἐρραβδίσθην and (so LT Tr WH) ἐμαβδίσθην (see P, p); (ῥάβδος); to beat with rods: Acts xvi. 22; 2 Co. xi. 25. (Judg. vi. 11; Ruth ii. 17; Arstph., Diod., al.)
ῥαβδίζω, which is used of the Roman punishment ‘‘ beat with a rod” in its two NT occurrences (Ac 1635, 2 Cor 1138), is applied to ‘‘threshing” in P Ryl II. 148 (a.p. 40) ἐράβδισαν γόμους κ, “they threshed out 20 loads” of anise: cf. LXX Judg 611, For a similar use of the subst. ῥαβδισμός, see P Tebt I. r19** (B.c. 105-1), where the editors refer to 26. 229 (B.C. 97 or 62), and for ῥαβδιστής see BGU I. 1153} 20 (ii/A.D.).
ῥαβδίζω (rhabdizō) — to beat with a rod.
ῥαβδ-ίζω,
beat with a rod or stick, cudgel, [NT+5th c.BC+]; ῥ. δένδρα thresh trees, to bring down the fruit, [Refs 4th c.BC+]; ἐλάας [Refs 4th c.BC+]; ῥ. [κριθάς] thresh out barley, [LXX]; σῖτον[LXX]
ῥαβδίζω
rhabdizo
from 4464; to strike with a stick, i.e. bastinado:--beat (with rods).
see GREEK for 4464
ῥαβδίζω
v.
I beat with rods, scourge
ῥαβδίζω rhabdizō 2x
to beat with rods, Acts 16:22; 2 Cor. 11:25*
Verb-API-1S — Verb · aorist · passive · indicative · first person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-1S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: first Number: Singular
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
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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
The Greek word ἅπαξ, transliterated as hapax, means 'once' or 'once for all.' It is used in various contexts, including references in the New Testament such as 2 Corinthians 11:25 and Hebrews 6:4. The word is built from the root meaning 'one time' and can imply a sense of finality or permanence in certain usages.
ἅπαξ, adv., once, one time, [fr. ΠΣ; down]; a. univ.: 2 Co. xi. 25; Heb. ix. 26 sq.; 1 Pet. iii. 20 Rec.; ἔτι ἅπαξ, Heb. xii. 26 sq. ; ἅπαξ τοῦ ἐνιαυτοῦ, Heb. ix. 7, [Hat. 2, 59, ete.]. Ὁ. like Lat. semel, used of what is so done as to be of perpetual validity and never need repetition, once for all: Heb.vi.4; x.2; 1 Pet. iii. 18; Jude vss. 3, 5. 6. καὶ ἅπαξ καὶ δίς indicates a definite number [the double καί emphasizing the repetition, both once and again i. 6.1 twice: 1 Th.ii.18; Phil. iv. 16; on the other hand, ἅπαξ καὶ δίς means [once and again i. e.] several times, repeatedly: Neh. xiii. 20; 1 Mace. iii. 30. Cf. Schott on 1 Th. ii. 18, p. 86; [Meyer on Phil. 1. c.].
ἅπαξ (hapax) — once.
ἅπαξ [ᾰπ],
adverb once, once only, once for all, first in [Refs 8th c.BC+]; ἅ... ἀπὸ θυμὸν ὀλέσσαι[Refs 5th c.BC+]; οὐχ ἅ. μόνον more than once, [Refs 5th c.BC+]; of the self-creation of Νοῦς, τὴν ποίησιν αὑτοῦ.. ἅ. εἶναι[Refs 3rd c.AD+]; ἅ. ἔτι yet this once, [Refs 4th c.BC+]; τὸ ἅ. τοῦτο at this moment, [LXX]; ἅ. δυοῖν ποδοῖν, i.e. two square feet [Refs]four, [Refs 5th c.BC+]
2. with genitive, ἅ. τοῦ ἐνιαυτοῦ, ἔτεος ἑκάστου ἅ., [Refs 5th c.BC+]
3. once on a time, formerly, ἅ. καὶ ἅ.[LXX]
II. without any notion of number, after conditional and temporal Particles, if once, when once, εἴπερ ἐσπείσω γ᾽ ἅ. if once you have made a treaty, [Refs 5th c.BC+]: so with participle, ἐπὶ γᾶν ἅ. πεσὸν... αἷμα[NT+5th c.BC+] = sṃ…
ἅπαξ
hapax
probably from 537; one (or a single) time (numerically or
conclusively):--once.
see GREEK for 537
ἅπαξ
Adv
once, once for all
ἅπαξ hapax 14x
once, 2 Cor. 11:25; once for all, Heb. 6:4; 9:26, 28; 10:2; 1 Pet. 3:18, 20; Jude 3; εἰδὼς ἅπαξ, knowing once for ever, unfailingly, constantly, Jude 5
ἅπαξ α copul. and root παγ, πήγνυμι, cf. lat. simplex. once, once only, once for all, like Lat. semel, Od., Hdt., attic
c. gen., ἅπ. τοῦ ἐνιαυτοῦ once in the year, Hdt.
without any notion of number, after εἴπερ, ἤν, ἐπεί, ὡς, ὅταν, like Lat. ut semel, εἴπερ ἐσπείσω γ᾽ ἅπαξ if once you have made a treaty, Ar.; ὡς ἅπαξ ἤρξατο once he had begun, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
14 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 14 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 12 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.
οἶμαι γὰρ ἂν ὥσπερ ἥλιον καὶ σελήνην ἀεὶ φωσφορεῖν ἅπαξ κελευσθέντας ἅμα τῇ πρώτῃ γενέσει τοῦ παντὸς καὶ τὸ θεῖον πρόσταγμα διατηρεῖν οὐδενὸς ἑτέρου χάριν ἢ ὅτι τῶν ὅρων οὐρανοῦ μακρὰν κακία πεφυγάδευται, τὸν αὐτὸν τρόπον καὶ τῆς γῆς τὴν βαθεῖαν καὶ…
ἅπαξ γὰρ τὸ νέον γευσάμενον ξενικῶν ἐθισμῶν ἀπλήστως ἐνεφορεῖτο, καὶ εἴ τινες τῶν πρώτων ἀνδρῶν διὰ πατέρων ἀρετὰς ἐπιφανεῖς ἦσαν συνδιεφθείροντο,
καὶ εἶπεν κύριος πρὸς αὐτόν: Λελάληκα πρός σε ἅπαξ καὶ δὶς λέγων: Ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδού ἐστιν σκληροτράχηλος: ἔασόν με ἐξολεθρεῦσαι αὐτούς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ, καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ θαυμαστὸν καὶ…
τοῦ ἑαυτῶν ὀνόματος τὸ περὶ τῆς μισθώσεως ἀναφόριον, διὰ δὲ τούτου δηλοῦται διαγράψαι στέφανον ἅπαξ ὑπὲρ τῶν προκειμένων ἀργυρίου δραχμὰς χιλίας … … φόρον δραχμὰς ὀκτακοσίας, ὁμολογοῦμεν εἶναι τοὺς
τῶι κρατίστωι ἡγεμόνι Ἀπολλώνιος στρατηγὸς Ἀπολλωνοπολίτου Ἑπτακωμίας χαίρειν. … ων, ἡγεμὼν κύριε, … … ἅπαξ κα
ποιήσετε ἐξελθόντες εἰς Τιβεριανὴν στομώσαντες τὰ σιδήρια τῶν σκληρουργῶν. ἄχρηστα γὰρ πάντα τὰ σιδήρια ἅπαξ ἵνα μὴ εἴπω … … ν τὸν στομω… ανοι καὶ τὰ ἀργαλεῖα
λιθάζω means to stone or to throw stones, derived from λίθος (stone). It encompasses the act of stoning, a method of punishment in Jewish law, and is used in several New Testament passages, including John 8:5 and Acts 14:19. The entries consistently describe its meaning without significant disagreement.
λιθάζω
(< λίθος),
[in LXX (seq. ἐν λίθοις): II Ki 16:6, 13 (סקל pi.)*;]
to throw stones (Arist., Polyb., al.).
= λιθοβολέω (LXX, NT), to pelt with stones, to stone: c. acc. pers., Jo 8:[5] 10:31-33 11:8, Ac 14:10; pass., Ac 5:26, II Co 11:25, He 11:37 (v. DB, Art., "Crimes and punishments," and cf. κατα-λιθάζω).†
λιθάζω ; 1 aor. ἐλίθασα;; 1 aor. pass. ἐλιθάσθην;: (λίθος); to stone; i. 6. a. to overwhelm or bury with stones, (lapidibus cooperio, Cie.) : τινά, of stoning, which was a Jewish mode of punishment, (cf. Win. RWB. s. v. Steinigung; [B. D.s. v. Punishment, III. a. 1]): Jn. x. 3133 (where λιθάζετε and λιθάζομεν are used of the act of beginning ; [cf. W.§ 40,2a.; B. 205 (178) ]); Jn. xi. 8; Heb. xi. 37. b. to pelt one with stones, in order either to wound or to kill him: Acts xiv. 19; pass., Acts v. 26 [ef. W.505 (471); B.242(208)]; 2Co.xi.25. (Aristot., Polyb., Strab.; λιθάζειν ἐν λίθοις, 2 ὃ. xvi. 6.) [Comp. : κατα-λιθάζω.
λιθάζω (lithazō) — to stone.
λῐθ-άζω,
(λίθος) fling stones, [Refs 4th c.BC+]
2. throw like stones, χρυσὸν εἴς τινα [Refs 2nd c.AD+]
II. stone, τινα [NT+4th c.BC+]:— passive, uncertain meaning in [Refs]
λιθάζω
lithazo
from 3037; to lapidate:--stone.
see GREEK for 3037
λιθάζω
v.
I stone
λιθάζω lithazō 9x
to stone, pelt or kill with stones, Jn. 8:5; 10:31, 32, 33; 11:8; Acts 5:26; 14:19; 2 Cor. 11:25; Heb. 11:37*
λιθάζω λι^θάζω, λίθος to fling stones, Strab.
trans. to stone a man, NTest.
Verb-API-1S — Verb · aorist · passive · indicative · first person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-1S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: first Number: Singular
8 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐδιώχθησαν δίκαιοι, ἀλλ̓ ὑπὸ ἀνόμων: ἐφυλακίσθησαν, ἀλλ̓ ὑπὸ ἀνοσίων: ἐλιθάσθησαν ὑπὸ παρανόμων: ἀπεκτάνθησαν ὑπὸ τῶν μιαρὸν καὶ ἄδικον ζῆλον ἀνειληφότων.
The Greek word τρίς (tris) is an adverb meaning 'thrice' or 'three times.' It appears in various New Testament verses, including Matthew 26:34 and Acts 10:16. The word is derived from τρεῖς and is used to emphasize quantity, as in phrases like 'thrice as much.' It also appears in compound forms in classical literature.
τρίς
(< τρεῖς),
adv.,
thrice: Mt 26:34, 75, Mk 14:30, 72, Lk 22:34, 61, Jo 13:38, II Co 11:25 12:8; ἐπὶ τ., Ac 10:16 11:10.†
τρίς, (τρεῖς), adv., thrice: Mt. xxvi. 34, 75; Mk. xiv. 30, 72; Lk. xxii. 34,61; Jn. xiii. 38; 2 Co. xi. 25; xii. 8; ἐπὶ τρίς [see ἐπί. C. I. 2 ἃ. p. 285" bot.], Acts x. 165 xi. 10. [From Hom. down.]
τρίς, ‘thrice.’ With Ac τοἶδ, 112°, cf. P Osl I. 1278 (iv/a.D.) ἐπὶ τρὶς ἀναποδίζων, ‘thrice stepping backwards.” Ρ pping
τρίς (tris) — three times.
τρίς,
adverb of τρεῖς (which see), thrice, three times, τ. τόσσα thrice as much or many, [Refs 8th c.BC+]thrice, [Refs 5th c.BC+]thrice, [NT+4th c.BC+]; especially in compounds, such as τρισάθλιος, τρίσμακαρ, etc., compare τρι-, τριάζω, τρικυμί; but such words may sometimes be written divisim, τρὶς ἄθλιος, etc.: proverbial, τ. ἓξ βαλεῖν throw thrice six (the highest throw, there being three dice), [Refs 8th c.BC+] long by position before (ϝ) έτεος.] (I.-[Refs 5th c.BC+] tris, cf. Sanskrit tris, Latin ter.)
τρίς
tris
adverb from 5140; three times:--three times, thrice.
see GREEK for 5140
τρίς
Adv
three times
τρίς tris 12x
three times, thrice, Mt. 26:34, 75; ἐπὶ τρίς, to the extent of thrice, as many as three times, Acts 10:16; 11:10
τρίς adverb of τρεῖς thrice, three times, Lat. ter, Hom., etc.; τρὶς τόσος thrice as much or many, Il., etc.; ἐς τρίς up to three times, even thrice, Hdt., attic: —used to add force to a word in compds., such as τρισάθλιος, τρίσμακαρ, like Lat. ter beatus, thrice blest: — proverb., τρὶς ἓξ βάλλειν to throw thrice six, i. e. the highest throw (there being three dice), Aesch.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 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
μειράκιον δ’ ἄχρι γενείου λαχνώσιος, ἐς τὰ τρὶς ἑπτά·
καὶ ὁ μὲν τρὶς αὐτὸν τοῦ θεοῦ χειροτονήσαντος βεβαίως εἶχε τὴν τιμήν, ἡ δὲ τῶν Ἑβραίων στάσις πολὺν ἀκμάσασα χρόνον τοῦτον ἐπαύθη τὸν τρόπον.
ἐὰν δὲ ἀμφότερα μὴ ἔχῃς, ἔκχεον εἰς τὴν κεφαλὴν τρὶς ὕδωρ εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος.
ἐπιτίμωι. παραβαλεῖ δὲ ἡ Ἐρωτάριον πρὸς τὸν Μᾶρκον σὺν τῷ παιδίῳ ἀεὶ τοῦ μηνὸς τρὶς πρὸς τὸ ἐπιθεωρεῖσθαι ὑπʼ αὐτοῦ. ἐγγράφεσθαιαὐτοῦ. καὶ ἐγγράφεσθαι δὲ τὸν Λούκιον ἐν τῇ ἐπὶ
το ὑπὲρ vestiges τοῦ αὐτοῦ ἔτους κατὰ μέρος ἀργυρίου δραχμὰς δύο ὀβολοὺς τρῖς, γίνονται δραχμὰς β ὀβολοὺς γ
καὶ τῆς μικρᾶς. ἐρωτῶ σε καὶ παρακαλῶ, εἰ δύνατόν ἐστιν, ἰδεῖν σε τὴν μικρὰν τρὶς τὴν ἡμέραν , δόξαν ἐμὲ εἶναι ἐχόμενά σου. ἤδη πέμψω σοι τὸ ἐνώτιον. οὔπω
ναυαγέω means to suffer shipwreck, both literally and metaphorically. It is derived from ναῦς (ship) and ἄγνυμι (to break). The New Testament references include 2 Corinthians 11:25 and 1 Timothy 1:19, where it is used in a figurative sense related to faith.
* ναυαγέω, -ῶ
(< ναῦς, + ἄγνυμι, to break),
to suffer shipwreck: II Co 11:25; metaph., seq. περὶ τ. πίστιν, I Ti 1:19.†
ναυαγέω (nauageō) — be shipwrecked.
ναυᾱγ-έω,
Ionic dialect ναυηγ-, perfect νεναυάγηκα [Refs 5th c.BC+]: (ναῦς, ἄγνυμι):—suffer shipwreck, [Refs 5th c.BC+]; of an earthen vessel, [Refs 4th c.BC+]; of persons, ν. ἐν τοῖς ἰδίοις [NT+4th c.BC+]
ναυαγέω
nauageo
from a compound of 3491 and 71; to be shipwrecked (stranded,
"navigate"), literally or figuratively:--make (suffer) shipwreck.
see GREEK for 3491
see GREEK for 71
ναυαγέω
v.
I am shipwrecked, ruined
ναυαγέω nauageō 2x
to make shipwreck, be shipwrecked, 2 Cor. 11:25; 1 Tim. 1:19*
ναυαγέω ναυα_γέω, to suffer shipwreck, be shipwrecked, Hdt., Xen., etc.:—metaph. of chariots, to be wrecked, Dem.
Verb-AAI-1S — Verb · aorist · active · indicative · first person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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
πολλοὶ γὰρ πολλάκις ἄπλωτα πελάγη διαβαλόντες καὶ μακρὸν πλοῦν οὐρίοις πνεύμασιν ἀκίνδυνοι παραπεμφθέντες ἐν αὐτοῖς λιμέσιν ἐξαίφνης ἐναυάγησαν, μέλλοντες ἤδη προσορμίζεσθαι.
The Greek word νυχθήμερον (i.e., *nychthemeron*) combines νύξ (night) and ἡμέρα (day) to denote a full day of twenty-four hours, or the span of a night and a day. It appears in the New Testament, specifically in 2 Corinthians 11:25, where it refers to this complete time period.
*† νυχθήμερος, -α, -ον
(< νύξ, ἡμέρα, v. B1., § 28, 4),
lasting a night and a day; as subst., (τὸ) ν., a night and a day: II Co 11:25 (pl., Or. Sib., 8, 203).†
νυχθήμερον, -ov, τό, (νύξ and ἡμέρα), a night and a day, the space of twenty-four hours: 2 Co. xi. 25. (Alex. Aphr.; Geopon.) Cf. Sturz, De dial. Mac. ete. p. 186; [Soph. Lex. s. v.; cf. W. 25].
νυχθήμερον (nuchthēmeron) — a night and a day.
νυχθ-ήμερος, α, ον,
lasting a day and night, δρόμοι [Refs 2nd c.BC+]
II. as substantive νυχθ-ήμερον, τό, a night and a day, the space of [NT+1st c.BC+]
νυχθήμερον
nuchthemeron
from 3571 and 2250; a day-and-night, i.e. full day of twenty-four
hours:--night and day.
see GREEK for 3571
see GREEK for 2250
νυχθήμερον, ου, τό
n.n.
twenty-four hours
νυχθήμερον nychthēmeron 1x
a day and night, twenty-four hours, 2 Cor. 11:25*
νυχθήμερον νυχθ-ήμερον, ου, τό, ἡμέρα a night and a day, NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
βυθός refers to the depth or bottom, especially of the sea. It appears in various contexts, including classical literature and the New Testament, notably in 2 Corinthians 11:25. The word is related to the concept of depth and is linked to magical and philosophical texts, indicating its broader cultural significance.
βυθός, -οῦ, ὁ,
[in LXX: Ex 15:5, Ne 9:11 (מְצוֹלָה), Ps 67 (68):22 68 (69):2, 15 106 (107):24 (מְצוּלָה)* ;]
the bottom.
the depth of the sea, the deep sea: II Co 11:25.†
βυθός, -ov, ὁ, the bottom (of a ditch or trench, Xen. oec. 19,11); the bottom or depth of the sea, often in Grk. writ. fr. Aeschyl. Prom. 432 down; the sea itself, the deep sea: 2 Co. xi. 25, as in Ps. evi. (evii.) 24; so Lat. profundum in Lucan, Phars. 2, 680 “ profundi ora videns.
βυθός. P Oxy VI. 88610 (iii/A.p.) (= Selections, p. 111) ἐπικαλοῦ μὲν] (2) τὸν (ἥλιον) Ke τοὺς ἐν βυθῷ θεοὺς πάντας, * call upon the sun and all the gods in the deep”—in a magic formula. From the same kind of literature we may cite P βηθοῦ, ‘‘respirans enim poppysmum edit ex profundo,” and xxv. 28 ἐν τῷ βυθῷ τὴν δύναμιν ἔχουσαν ἐμοί, ‘in profundo potentiam habentem mihi” (Ed.). The word was prominent in Valentinian speculation, and it is not surprising that it should figure in magic papyri, which breathe a kindred air.
βυθός (buthos) — the deep.
βῠθός, ὁ,
the depth, especially of the sea, [NT+4th c.BC+]
__b generally, συνιζάνειν εἰς β. sink to the bottom, [Refs 5th c.BC+]; ἐκ βυθοῦ κηκῖον αἷμα from the deep wound, [Refs 4th c.BC+] in the depth of.., [Refs 5th c.BC+]; ὑπέρκοσμος β. abyss, [Refs 5th c.AD+]
βυθός
buthos
a variation of 899; depth, i.e. (by implication) the sea:--deep.
see GREEK for 899
βυθός, οῦ, ὁ
n.m.
the deep sea
βυθός bythos 1x
the bottom, lowest part; the deep, sea, 2 Cor. 11:25*
βυθός Akin to βάθος. the depth, esp. of the sea, the deep, Aesch., Soph.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
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.
βυθὸς δέ ἐστιν, εἰς ὃν καταποντοῦται καὶ καταδύεται, σῶμα αὐτὸ τὸ ἀπεικασθὲν Αἰγύπτῳ.
Καὶ οὐ φάγῃ, φησίν, σμύραιναν οὐδὲ πολύποδα οὐδὲ σηπίαν: οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα…
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-RAI-1S — Verb · perfect · active · indicative · first person · singularperfect active indicative — a past action whose result still stands.
V-RAI-1S Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: first Number: Singular
579 occurrences in the New Testament, rendered 194 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 566 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 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν