2 Peter 3:10 — Word Study
N1904ἥξει δὲ ἡ ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτί, ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα οὐχ εὑρεθήσεται.
BSAWill comehēkō▸ [arrive, be present] howeverde theho dayhēmera [a period of time, an era] of [the] Lordkurios [God, the supreme ruler] likehōs a thiefkleptēs [unexpectedly, without warning] inen [the] nightnux inen whichhos, hē theho heavensouranos [the sky, the spiritual realm] with a roarrhoizēdon△ [a great noise, a loud sound] will pass away,parerchomai▸ [pass away, be destroyed] elementsstoicheion [the fundamental principles, the basic building blocks] thende burning with heatkausoō▸ [intense heat, fervent burning] it will be dissolved,luō▸ [melted, dissolved] andkai [the] earthgē [the land, the physical world] andkai theho inen itautos worksergon [its creations, its accomplishments] not will be exposed.
| Greek | English | Parsing |
|---|---|---|
| ἥξει | Will come | Verb, future, active |
| δὲ | however | Conjunction |
| ἡ | the | Article, nominative, singular |
| ἡμέρα | day | Noun, nominative, singular |
| κυρίου | of [the] Lord | Noun, genitive, singular |
| ὡς | like | Adverb |
| κλέπτης | a thief | Noun, nominative, singular |
| ἐν | in | Preposition |
| νυκτί, | [the] night | Noun, dative, singular |
| ἐν | in | Preposition |
| ᾗ | which | Relative pronoun, dative, singular |
| οἱ | the | Article, nominative, plural |
| οὐρανοὶ | heavens | Noun, nominative, plural |
| ῥοιζηδὸν | with a roar | Adverb |
| παρελεύσονται, | will pass away, | Verb, future, middle deponent |
| στοιχεῖα | elements | Noun, nominative, plural |
| δὲ | then | Conjunction |
| καυσούμενα | burning with heat | Verb, present, passive |
| λυθήσεται, | it will be dissolved, | Verb, future, passive |
| καὶ | and | Conjunction |
| γῆ | [the] earth | Noun, nominative, singular |
| καὶ | and | Conjunction |
| τὰ | the | Article, nominative, plural |
| ἐν | in | Preposition |
| αὐτῇ | it | Personal pronoun, dative, singular |
| ἔργα | works | Noun, nominative, plural |
| οὐχ | not | |
| εὑρεθήσεται. | will be exposed. |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyed by fire, and the earth and its works will be laid bare. |
| KJV | But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. |
| ASV | But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. |
| YLT | and it will come — the day of the Lord — as a thief in the night, in which the heavens with a rushing noise will pass away, and the elements with burning heat be dissolved, and earth and the works in it shall be burnt up. |
| WEB | But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat; and the earth and the works that are in it will be burned up. |
| BBE | But the day of the Lord will come like a thief; and in that day the heavens will be rolled up with a great noise, and the substance of the earth will be changed by violent heat, and the world and everything in it will be burned up. |
Where they part company is in the rendering of ἥξει — see How Translations Differ.
The sentence is structured around a main clause with several subordinate clauses detailing the events of the Day of the Lord.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἥκω
The sentence as the grammar sees it Open the tree ›
1 of 28 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 — 2 Peter 3:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Coming Day of the Lordgenerated
2 Peter 3:10 describes the Day of the Lord as an unexpected event, likening it to a thief in the night. This passage emphasizes the certainty of God's promise to bring about a transformative judgment, where the current heavens and earth will be destroyed by fire. It serves as a warning to believers to live in holiness and anticipation of this day, aligning with the themes found in the prophetic books of the Old Testament, such as Isaiah 2:12 and Joel 2:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:12 | For the Day of the LORD of Hosts will come against all the proud and lofty, against all that is exalted— it will be humbled— |
| 2 | Joel 1:15 | Alas for the day! For the Day of the LORD is near, and it will come as destruction from the Almighty. |
| 3 | Joel 2:1–31 | Blow the ram’s horn in Zion; sound the alarm on My holy mountain! Let all who dwell in the land tremble, for the Day of the LORD is coming; indeed, it is near— |
| 4 | Joel 3:14 | Multitudes, multitudes in the valley of decision! For the Day of the LORD is near in the valley of decision. |
| 5 | Malachi 4:5 | Behold, I will send you Elijah the prophet before the coming of the great and awesome Day of the LORD. |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — ἥξει, hēkōgenerated
The verb ἥκω, meaning 'to come' or 'to be present,' is in the future tense here, indicating an event that will certainly happen. It conveys the idea of arrival, particularly in a significant or momentous context, as seen in various New Testament passages.
This word is used to describe not just physical presence but also spiritual arrival, as in the coming of the Lord. The emphasis on the future tense highlights the certainty and inevitability of this event.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'will come' is used, which is consistent with other translations like the KJV and ASV. They all convey the future certainty of the Lord's coming.
However, some translations, like the NET Bible, use 'when' instead of 'like,' which alters the nuance of the comparison. The term 'a thief' is consistently translated across versions, emphasizing the unexpected nature of the event.
Sentence Structuregenerated
The main verb of the verse is ἥξει, will come, which governs the entire sentence. This verb is followed by a simile comparing the coming of the Lord to a thief, emphasizing the unexpected timing.
The structure includes several clauses and phrases, including a description of the heavens and elements that will pass away, creating a vivid picture of the coming judgment.
Septuagint Backgroundgenerated
ἥκω does not have a direct counterpart in the Septuagint but is related to the Hebrew word בּוֹא, meaning 'to come' or 'to go in.' This connection underscores the continuity of the theme of divine arrival across both Testaments.
The concept of the Day of the Lord is echoed in the Septuagint, particularly in prophetic texts that warn of impending judgment.
In plain words — the whole versegenerated
2 Peter 3:10 tells us that the Day of the Lord will come unexpectedly, like a thief in the night. This day will bring about the destruction of the heavens and the earth, emphasizing the urgency for believers to live righteously in anticipation of this event.
Frequently Asked Questionsgenerated
The Day of the Lord refers to a future time when God will bring judgment upon the world, resulting in the transformation or destruction of the current heavens and earth.
This comparison emphasizes the unexpected and sudden nature of the Lord's coming, highlighting that people will not be prepared for it.
This phrase indicates a dramatic and powerful event, suggesting that the current order of creation will be dramatically transformed or destroyed.
Believers are encouraged to live in holiness and godliness, anticipating the coming day and preparing themselves for it.
Reflection Questionsgenerated
- How does the promise of the Day of the Lord affect the way I live my daily life?
- In what ways can I be more aware of the spiritual realities around me as I await the coming of the Lord?
- What steps can I take to ensure that I am living in holiness and godliness in anticipation of the Day of the Lord?
- How can I share the message of the coming Day of the Lord with others in my community?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the nature of the Day of the Lord and its implications for believers.
Like a cloak, every body grows old with time. But although it grows old, it will be renewed again by your divine will, O Lord. The heavens will not be destroyed, but rather they will be changed into something better.Early Church Fathers on 2 Peter 3 →
But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat, and the earth and the works that are in it will be burned up.Early Church Fathers on 2 Peter 3 →
But the day of the Lord will come as a thief, etc. Without a doubt, he speaks of those heavens which passed away in the flood, that is, this air close to the earth, which is destined to be destroyed by fire,Early Church Fathers on 2 Peter 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Peter 3:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the day of the Lord will come as a thief in the night,.... That is, the Lord will come in that day, which he has fixed, according to his promise, than which nothing is more certain; and he will
Read John Gill on 2 Peter 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a But the day of the Lord will come as a thief in the night; in the which the heavens shall
Read Robert Jamieson on 2 Peter 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut the day of the Lord; the day of judgment is here called the day of the Lord by way of eminence, as the great day, , and the great day of God Almighty, , and the day of the Lord Jesus, 5:5 ,10. Will come as a thief in the night; as a thief comes suddenly and unexpectedly, when he thinks all in the house are most secure. In the which the heavens; viz. those that are visible, in distinction from the empyreal heaven, or place of glorified spirits. Shall pass away; either wholly, so as to cease to be; or rather, as to their present being and condition, so as to cease to be what they now are, and to give place to the new heaven, . The same word is used, . With a great noise; either swiftly…
Read Matthew Poole on 2 Peter 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Ver. 10. The heavens shall pass, &c.] The very visible heavens are defiled with men’ s sins, Revelation 18:5, and must therefore be purged by fire; as the vessel that held the sin offering was in the time of the law. With a great noise] ροιζηδον, such a noise as the sea makes in a great storm, or like the hissing of parchment shrivelled up with heat, as others make the comparison. Shall be burnt up] This the very heathens knew in part, as appears by the…
Read John Trapp on 2 Peter 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The certainty and possible nearness of Christ’s coming is the basis of the preceding warning and of the exhortations which follow. As a thief in the night.—Suddenly and without warning. The words are an echo of Mat 24:43, a saying which St. Peter certainly heard (Mark 13:3), or possibly of 1 Thessalonians 5:2, which may easily be included in the Epistles referred to below in 2 Peter 3:16. The words “in the night” are here wanting in authority. The heavens shall pass away.—Again an apparent reminiscence of the discourse in Matthew 24 (where comp. Matthew 24:35)—the third such reminiscence in this chapter (see preceding Note, and on 2 Peter 3:7). This repeated reproduction of words and…
Read Charles John Ellicott on 2 Peter 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The day of the Lord will come] See Matthew 24:43, to which the apostle seems to allude. The heavens shall pass away with a great noise] As the heavens mean here, and in the passages above, the whole atmosphere, in which all the terrestrial vapours are lodged; and as water itself is composed of two gases, eighty-five parts in weight of oxygen, and fifteen of hydrogen, or two parts in volume of the latter, and one of the former; (for if these quantities be put together, and several electric sparks passed through them, a chemical union takes place, and water is the product; and, vice versa, if the galvanic spark be made to pass through water, a portion of the fluid is immediately…
Read AdamClarke on 2 Peter 3 →CambridgeThe Cambridge Bible for Schools and Colleges10. But the day of the Lord will come as a thief in the night …] The confidence of the Apostle that this will be the end of the history of the human race is not shaken by the seeming “slackness” in its approach. Either reproducing the thought which he had heard from his Master’s lips (Matthew 24:43), or echoing the very words of St Paul (1 Thessalonians 5:2), he declares that it will come, and will come suddenly, when men are not looking for it.the heavens shall pass away with a great noise] The last four words answer to one Greek adverb, not found elsewhere, which implies the “whizzing” or “rushing” sound of an arrow hurtling through the air (Hom. Il. xvi. 361). The “heavens” (in the…
Read Cambridge on 2 Peter 3 →Albert Barnes1798–1870Barnes' Notes on the BibleBut the day of the Lord - The day of the Lord Jesus. That is, the day in which he will be manifested. It is called his day, because he will then be the grand and prominent object as the Judge of all. Compare Luke 17:27.
Read Albert Barnes on 2 Peter 3 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyed by fire, and the earth and its works will be laid bare.
But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat; and the earth and the works that are in it will be burned up.
But the Day of the Lord will come like a thief in the night. The heavens will disappear with a roar, the elements will be destroyed by fire, and the earth and its works will be burned up.
But the day of the Lord will come like a thief; when it comes, the heavens will disappear with a horrific noise, and the celestial bodies will melt away in a blaze, and the earth and every deed done on it will be laid bare.
Tyndale line
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up.
But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up.
But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will melt with fervent heat, the earth also and the works that are therein will be burned up.
But the day of the Lord will come as a thiefe in the night, in the which the heauens shall passe away with a noyse, and the elements shall melt with heate, and the earth with the workes that are therein, shalbe burnt vp.
Strictly literal
But the day of [the] Lord will come as a thief, in which the heavens will pass away with a rushing noise, and [the] elements, burning with heat, shall be dissolved, and [the] earth and the works in it shall be burnt up.
and it will come — the day of the Lord — as a thief in the night, in which the heavens with a rushing noise will pass away, and the elements with burning heat be dissolved, and earth and the works in it shall be burnt up.
and it will come—the Day of the LORD—as a thief in the night, in which the heavens will pass away with a rushing noise, and the elements will be dissolved with burning heat, and [the] earth and the works in it will not be found.
However, the day of the Lord will come as a thief: The heavens will pass away with a loud noise. The elements will be burned with fire, and the earth and the deeds in it will be revealed.
From the Latin
But the day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, and the elements shall be melted with heat, and the earth and the works which are in it, shall be burnt up.
Simplified
However, the day of the Lord will come, unexpectedly like a thief. The heavens will explode with a thunderous roar, and the elements will be destroyed as they are burned up. The earth and everything in it will vanish.
But the day of the Lord will come like a thief; and in that day the heavens will be rolled up with a great noise, and the substance of the earth will be changed by violent heat, and the world and everything in it will be burned up.
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.
Adveniet autem dies Domini ut fur : in quo cæli magno impetu transient, elementa vero calore solventur, terra autem et quæ in ipsa sunt opera, exurentur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܬܐ ܕܝܢ ܝܘܡܗ ܕܡܪܝܐ ܐܝܟ ܓܢܒܐ ܗܘ ܕܒܗ ܫܡܝܐ ܡܢ ܫܠܝ ܥܒܪܝܢ ܐܣܛܘܟܣܐ ܕܝܢ ܟܕ ܝܩܕܝܢ ܢܫܬܪܘܢ ܘܐܪܥܐ ܘܥܒܕܐ ܕܒܗ ܬܫܬܟܚ
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.
ἥξει δὲ — ἡμέρα κυρίου ὡς κλέπτης — — ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα οὐχ εὑρεθήσεται.
The standard critical text of the New Testament.
ἥξει δὲ — ἡμέρα κυρίου ὡς κλέπτης — — ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα — εὑρεθήσεται.
The previous edition, still widely cited.
ἥξει δὲ — ἡμέρα κυρίου ὡς κλέπτης — — ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα — εὑρεθήσεται.
The Society of Biblical Literature edition, freely licensed.
ἥξει δὲ — ἡμέρα κυρίου ὡς κλέπτης — — ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα — εὑρεθήσεται.
The edition that turned scholarship toward the earliest manuscripts.
ἥξει δὲ — ἡμέρα κυρίου ὡς κλέπτης — — ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα — εὑρεθήσεται.
An independent critical text built from the oldest witnesses then known.
ἥξει δὲ — ἡμέρα κυρίου ὡς κλέπτης — — ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα — εὑρεθήσεται.
A recent critical edition following documentary evidence closely.
ἥξει δὲ ἡ ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτί, ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα — καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα — —
The reading of the majority of surviving manuscripts.
ἥξει δὲ ἡ ἡμέρα κυρίου ὡς κλέπτης ἐν νυκτί, ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα — καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα — —
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 |
|---|---|---|
| ἡ the | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἐν in | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| νυκτί, [the] night | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| λυθήσεται, it will be dissolved, | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| οὐχ not | NA28 | NA27, SBL, WH, Treg, Tyn, TR, Byz |
| εὑρεθήσεται. will be exposed. | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Peter 3:10
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.
ἥκω is a verb meaning 'to have come' or 'to be present,' primarily in a perfect sense. It has various uses in the New Testament, including references in Matthew, Mark, and Revelation, often indicating arrival or presence in both literal and metaphorical contexts. The verb has an imperfect form ἧκον and a future form ἥξω. There is a notable mention of its use in relation to worship.
ἥκω
[in LXX chiefly for בּוא;]
pf. with pres. meaning (hence impf. = plpf.), to have come, be present: Mt 24:50, Mk 8:3 (late pf., ἧκα, v. Swete, in l.; WH, App., 169), Lk 12:46 15:27, Jo 8:42, He 10:7, 9, 37, I Jn 5:20, Re 2:25 3:3, 9 15:4; seq. ἀπό, c. gen. loc., Mt 8:11, Lk 13:29; ἐκ, Ro 11:26; id. seq. εἰς, Jo 4:47; μακρόθεν, Mk 8:3; ἐπί, c.…
Read the full entry →ἥκω. Preisighke 1046 (i/A.D.) Σεραπίων ἥκω πρὸς Σέραπι(ν) πατέρ(α) illustrates a common formula. Of greater importance is the use of the verb in relation to worship, as in Jn 657, in such a passage as OG/S 1867 (B.c. 62) ἥκω πρὸς | tiv κ[υ]ρίαν Ἶσιν : see Deissmann LAZ, p. 356n°. The aor. ἧξα, as in Rev 2%, may be cited from P Oxy VI. 933} (late ii/a.p.) . . . μεγ[άϊλην ἑορτὴν ἧξα, “1 came to the great festival,’ and for the use of the perf. form owing to the perf. meaning, as ἥκασιν in Mk 83 ΝΑΌΝ, cf. P Par 489 (B.c. 153) (= Witkowski,? p. 91) ἥκαμεν εἰς τὸ Σεραπιεῖον βολάμενοι συνμῖξαί σοι, P Grenf II. 3618 (B.C. 95) καλῶς ἡμῖν ὧδε ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε πυρὸν ἀγοράσαι ἥκατε, also P Par 35°° (B.C. 163) ἀπεκρίθησαν ἡμῖν φήσαντες ἐπ᾿ ἐνεχυρασίαν ἡκένα[ι : see further Mayser G7 p. 372. For other instances of the verb it is sufficient to quote 2d. 4927 (B.C. 164-158) διὰ τοῦτο οὐκέτι…
Read the full entry →ἥκω (hēkō) — to come/be present.
ἥκω,
[Refs 8th c.BC+]imperfect ἧκον (see. below): future ἥξω (see. below); Doric dialect ἡξῶ [Refs 3rd c.BC+] P. (in Doric dialect and [Refs 8th c.BC+]: all other tenses late; aorist 1 participle ἥξας [Refs 2nd c.AD+]: perfect ἧκα [Refs 2nd c.BC+], 1st pers. plural ἥκαμεν [Refs 2nd c.BC+] falsa lectio in [Refs 1st c.AD+], 2nd pers. plural ἥκατε [Refs 1st c.BC+], 3rd.pers. plural ἥκασι [LXX+NT]; infinitive ἡκέναι [Refs 2nd c.BC+]: pluperfect ἥκεσαν [Refs 1st c.AD+]: —middle, present subjunctive ἥκηται [Refs 2nd c.AD+]future ἥξομαι[Refs 2nd c.AD+]:—to have come, be present, properly in a perfect sense, with imperfect ἧκον as pluperfect, I had come, and future ἥξω as future perfect, I shall have come, μάλα τηλόθεν ἥκω [Refs 8th c.BC+]: imperfect ἧκον [Refs 5th c.BC+]: future ἥξω [Refs 5th c.BC+]; ἧκε imperative, [NT+5th c.BC+]; ἐπί τινα to set…
Read the full entry →ἥκω
heko
a primary verb; to arrive, i.e. be present (literally or
figuratively):--come.
ἥκω
v.
I have come, am present
ἥκω to have come, be present, be here, Lat. adesse, properly in a perf. sense, with the imperf. ἧκον as plup., I had come, and fut. ἥξω as fut. perf. I shall have come, directly opp. to οἴχομαι to be gone, while ἔρχομαι to come or go serves as pres. to both, Hom., etc.:—to return, Xen.
to have reached a point, ἐς τοσήνδ᾽ ὕβριν Soph.; ἐς τοσοῦτον ἀμαθίας Plat.
δι᾽ ὀργῆς ἥκειν to be angry, Soph.; cf. διά A. IV.
like ἔχω B. II, εὖ ἥκειν τινός to be well off for a thing, have plenty of it, as, εὖ ἡκ.τοῦ βίου Hdt.; καλῶς αὐτοῖς ἧκον βίου as they had come to a good age, Eur.; ὧδε γένους ἡκ. τινί to be this degree of kin to him, id. Eur.:—also, εὖ ἥκειν, absol., to be well off, flourishing, Hdt.:—c. gen. only, σὺ δὲ δυνάμιος ἥκεις μεγάλης thou art in great power, id.…
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
26 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 25 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 150 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.
"ἰδοὺ κραυγὴ τῶν υἱῶν Ἰσραὴλ ἥκει πρὸς μέ“ (Exod.
καὶ νῦν δεῦρο ἥκω ἀσπασόμενός τε ὑμᾶς καὶ τὴν προϋπάρχουσαν ἡμῖν συγγένειαν ἀνανεωσόμενος.
ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἥκει εἰς θάνατον.
τ … τωτης … τῆς αυτ … … … ὅπως δ … … … ηκει εγνο … ο … … ἵνα μηδὲν … ω … … ἐπίστειλον τῶι ἐπιστάτηι
r Θερμοῦθις Νεμεσίωνι χαίρειν. θέλω σε γινώσκειν ὅτι ἣκει Λούκιος. περὶ τοῦ σάκκου αὐτοῦ τοῦ παχέως οὗ ἔχεις ἐν τῇ πόλει, ἂν καταβαίνῃς
τῆς ἐπικρίσεως οὔτε μοι ἐπιτρέπει ἐξελθεῖν οὔτε Ἡλιοδώρῳ θεῶν δὲ ἐπιτρεπόντων αὔριον πρός σε ἥξει Ἡλιόδωρος. ἔπεμψά σοι διὰ τοῦ Μηνο … ρου ἓν κεράμιον. δραχμὰς ἑκατὸν δέξαι παρὰ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 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
2 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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ἡμέρα is a feminine noun meaning 'day,' covering various usages from the natural day (sunrise to sunset) to a full 24-hour period. It appears in contexts contrasting day with night, as well as in metaphorical senses related to time and judgment. The New Testament references include specific phrases like 'by day' and 'every day,' with notable occurrences in Matthew and Revelation.
ἡμέρα, -ας, ἡ,
[in LXX chiefly (very freq.) for יוֹם;]
day;
ἡμέρα, -ας, ἡ, (fr. ἥμερος, -ον, prop. ἡμέρα ὥρα the mild time, cf. Lob. Paral. p. 359; [but cf. Curtius p. 594 sq.; Vanitek p. 9487); Hebr. ny; day; used 1. of the natural day, or the interval between sunrise and sunset, as distinguished fr. and contrasted with night; a. prop. ἡμέρας, by day, in the daytime, [ef. collog. Eng. of a day; W. § 30,11; B. § 132, 26], Rev. xxi. 25; ἡμέpas k. νυκτός, day and night [ef. W. 552 (513 sq.); Lob. Paralip. p. 62 sq.; Ellic. on 1 Tim. v. 5], Mk. v.5; Lk. xvili. 7; Actsix. 24; 1 ΤῊ. 11. 9; iii.10; [2 Th. iii.8 L txt. T Tr WH]; 1 Tim. v.5; 2 Tim.i.3; Rev. iv. 8; vii. 15; xii. 10; xiv. 11; xx.10; ἡμέρας μέσης, at midday, Acts xxvi. 13; νύκτα καὶ ἡμέραν [ W. 230 (216); B.§ 131, 11], Mk. iv. 27; Acts xx. 31; 2 Th.iii.8 RG; hyperbolically i. q. without intermission, λατρεύειν, Lk. ii. 37; Acts xxvi. 7; ἡμέρας ὁδός, a day’s journey, Lk. ii. 44 (Gen. xxxi.…
Read the full entry →ἡμέρα. P Par 133} (8.6. 117) ἡμέρας, “during the day,” 7d. 275} (B.C. 160) τῆς ἡμέρας, ‘‘every day,” 23. 497° (B.c. 164-158) τὴν ἡμέραν ἐκείνην ἀσχοληθείς, P Tebt I. 17° (B.c. 114) ἅμ᾽ ἡμέραι, ‘‘at daybreak,” P Giss I. 1710 (time of Hadrian) καθ᾽ ἡμέραν, P Oxy VII. 10296 (A.D. 107) els τὴν ἐνεστῶσαν ἡμέραν, 74. τοῦ814 (iii/A.D.) ἡμερῶν ἀνοχὴν ἔχω, 26. X. 127513 (iii/A.D.) ἐφ᾽ ἡμέρας ἑορτῶν πέντε. In P Giss I. 197 (ii/A.D.) a wile writes to her husband—ovv]exas ἀγρυπνοῦσα γυκτὸς ἡϊμέρας μ]ήίαν μέριμναν ἔχω τὴν περὶ [τῆς σωτ]ηρίας σου. The noun is used of ¢ime generally, as in Jn 14°°, Ac 933 a/., in P Amh II. 304° (ii/B.c.) where a woman, who has been ordered to vacate a house, asks ‘‘ for time’”’—‘pépas αἰτοῦσα, promising that she will quit—ev ἡ[μ]έραις 4, “ within ten days.’ For the parenthetic nominative of time, as Mt 1532, Mk 85, Lk 928, we may perhaps cite P Lond 417} (c. A.D. 346)…
Read the full entry →ἡμέρα (hēmera) — day.
ἡμέρα,
Epic dialect and Ionic dialect ἡμέρη [Refs], Doric dialect ἀμέρα [Refs 8th c.BC+], Locrian dialect ἀμάρα [Refs] (aspirated perhaps only in Attic dialect and West Ionic dialect, compare ἐπάμερος [Refs 5th c.BC+], etc.; usually unaspirated in early Attic dialect Inscrr., [Refs]; aspirated in codices even in dialects: original ἀμέρα probably took aspirate from ἑσπέρα): ἡ:—day, less frequently than ἦμαρ in [Refs 8th c.BC+]; τίς νύ μοι ἡ. ἥδ; [Refs 8th c.BC+]; μῆνές τε καὶ ἡ[Refs 8th c.BC+]; ἡ σήμερον ἡ., see at {σήμερον· ἅμα ἡμέρᾳ} or ἅμα τῇ ἡμέρᾳ at daybreak, [Refs 5th c.BC+]; ἡ. διέλαμψεν, ἐξέλαμψεν, ὑπέφαινε, [Refs 5th c.BC+]; τῆς ἡ. ὀψέ late in the day, [Refs]
Read the full entry →ἡμέρα
hemera
feminine (with 5610 implied) of a derivative of hemai (to sit; akin to
the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the
time space between dawn and dark, or the whole 24 hours (but several
days were usually reckoned by the Jews as inclusive of the parts of
both extremes); figuratively, a period (always defined more or less
clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), +
for ever, judgment, (day) time, while, years.
see GREEK for 5610
see GREEK for 1476
ἡμέρα, ας, ἡ
n.f.
a day
ἡμέρα hēmera 389x
day, a day, the interval from sunrise to sunset, opp. to νύξ, Mt. 4:2; 12:40; Lk. 2:44; the interval of twenty-four hours, comprehending day and night, Mt. 6:34; 15:32; from the Hebrew, ἡμέρᾳ καὶ ἡμέρᾳ, day by day, every day, 2 Cor. 4:16; ἡμέραν ἐξ ἡμέρας, from day to day, continually, 2 Pet. 2:8; καθ’ ἡμέραν, every day, daily, Acts 17:17; Heb. 3:13; a point or period of time, Lk. 19:42; Read the full entry →
ἡμέρα day, Hom., etc.:—phrases for day-break, ἅμα ἡμέρᾳ or ἅμα τῇ ἡμέρᾳ Xen.; ἡμ. διαλάμπει or ἐκλάμπει Ar.; ἡμ. ὑποφαίνεται Xen.; γίγνεται or ἐστὶ πρὸς ἡμέραν id. Xen.
with Adjs. to describe a state or time of life, ἐπίπονος ἡμ. a life of misery, Soph.; λυπρὰν ἄγειν ἡμ. Eur.; αἱ μακραὶ ἡμέραι length of days, Soph.; νέα ἡμ. youth, Eur.
poet. for time, ἡμ. κλίνει τε κἀνάγει πάλιν ἅπαντα τἀνθρώπεια Soph.
absol. usages,
in gen., τριῶν ἡμερέων within three days, Hdt.; ἡμερῶν ὀλίγων within a few days, Thuc.: —also, ἡμέρας by day, Plat.; δὶς τῆς ἡμέρης ἑκάστης twice every day, Hdt.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
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.
392 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 389 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 1,082 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.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Πέρσαις τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως, χαλκοῦ νομίσματος τάλαντα πέντε δραχμὰς δισχιλίας ἄτοκα εἰς ἡμέρας τριάκοντα ἀπὸ τοῦ Μεσορὴ τοῦ προκειμένου ἔτους. τὸ δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι
μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Πανᾶς Ἀγαθίνωι
ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον ἡμέρας ἑκάστης ἧς ἐὰν μὴ ἀποδῶι τὸν σίδηρον χαλκοῦ δραχμὰς σ τῆς ἡμέρας ἑκάστης· ἡ
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-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
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
516 occurrences in the New Testament, rendered 22 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 502 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
The Greek word κλέπτης (i.e., *kleptēs*) means 'thief' and is derived from the verb κλέπτω (i.e., *kleptō*), which means 'to steal.' It refers to someone who steals secretly or by deceit, contrasting with λῃστής (i.e., *lēstēs*), which denotes a robber who uses violence. The New Testament uses this term in various contexts, including literal theft and metaphorically for false teachers.
THESE words occur together John x. 1, 8; but do not constitute there! or elsewhere a tautology, or mere rhetorical amplification (cf. Obad. 5; Plato, Rep. i. 851 c). The κλέπτης and the λῃστής alike appropriate what is not theirs, but the κλέπτης by fraud and in secret (Matt. xxiv. 43; John xii. 6; ef. Exod. xxii. 2; Jer. 11. 26); the λῃστής by violence and openly (2 Cor. xi. 26 ; cf. Hos. vii. 1; Jer. vii. 11; Plutarch, De Superst. 8: οὐ φοβεῖται λῃστὰς 6 οἰκουρῶν) ; the one is the ‘thief’ and steals; the other is the ‘robber’ and plunders, as his name, from ληΐς or λεία (as our own ‘robber,’ from ‘Raub,’ booty), sufficiently declares. They are severally the ‘fur’ and ‘latro;’ ‘fures insidiantur et occulta fraude decipiunt ; datrones audacter aliena diripiunt’ (Jerome, In Osee, vii. 1). ‘Larron,’ however, in French, ‘voleur qui dérobe furtivement et par adresse,’ notwithstanding its…
Read the full entry →κλέπτης, -ου, ὁ,
[in LXX for גַּנָּב;]
a thief: Mt 6:19, 20 24:43, Lk 12:33, 39, Jo 10:1, 10 12:6, I Co 6:10, I Pe 4:15. Fig., ὡς κ. ἐν νυκτί, I Th 5:2, 4 (κλέπτας, WH, txt., R, mg.; v. Lft., Notes, 73; but cf. also M, Th., l.c.), II Pe 3:10, Re 3:3 16:15. Metaph., of false teachers, Jo 10:8.†
SYN.: λῃστής, a robber, a brigand who plunders, openly, with violence; κ. is a thief who steals in secret, by fraud and cunning (Tr., Syn., § xliv).
κλέπτης, -ov, 6, (κλέπτω), [fr. Hom. down], Sept. for 333, a thief: Mt. vi.19 sq.; xxiv. 43; Lk. xii. 33, 39; Jn. x. 1,10; 1 Co. vi.10; 1 Pet.iv.15; an embezzler, pilferer, Jn. xii. 6; ἔρχεσθαι or ἥκειν ws KA. ἐν νυκτί, i. q. to come unexpectedly, 1 Th. v. 2,4; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15; the name is transferred to false teachers, wlio do not care to instruct men, but abuse their confidence for their own gain, Jn. x. 8. [SyN. see λῃστής, fin.]
κλέπτης. PSI IV. 39318 (B.c. 242-1) νυκτὸς παραγενόμενοι κλέπται recalls 1 Thess 52. In P Lond 46:12. (iv/a.p.) (=I. p. 70) we have a charm—}” κλέπτην πιάσαι, ‘to catch a thief,” in which there occurs an invocation to Hermes—*$ κλεπτῶν εὑρέτην. With Paul’s list of vices in 1 Cor 69 ἢ Deissmann (LAE p. 320f.) compares the popular names of vices in Latin on the backs of ¢esserae or counters, which were used in an ancient game resembling draughts : thus corresponding to κλέπται we have fur, and to ἅρπαγες arfax. With the use of κλέπται for ‘‘false teachers’’ in Jn 108 we may perhaps compare the mention of apes in a census-paper containing a list of professions, P Petr III. 59 (a)i-9® (Ptol.). These, as the editors point out, can hardly be ‘‘ thieves” in the ordinary sense of the word: they were more likely ‘searchers for stolen property” on the principle ‘‘set a thief to catch a thief.”’…
Read the full entry →κλέπτης (kleptēs) — thief.
κλέπτ-ης, ου, ὁ,
thief, [Refs 8th c.BC+]; opposed to ἅρπαξ (a robber), [NT+5th c.BC+]; ὁ τοῦ κ. λόγος, a logical fallacy, [Refs 4th c.BC+]
2. generally, cheat, knave, [Refs 5th c.BC+]
κλέπτης
kleptes
from 2813; a stealer (literally or figuratively):--thief. Compare
3027.
see GREEK for 2813
see GREEK for 3027
κλέπτης, ου, ὁ
n.m.
a thief
κλέπτης κλέπτης, ου, κλέπτω a thief, Il., Aesch., etc.: generally, a cheat, knave, Soph.
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
thef: In the Old Testament the uniform translation (17 times) of gannabh, from ganabh, "steal," but gannabh is rather broader than the English "thief," and may even include a kidnapper (De 24:7). In Apocrypha and the New Testament, the King James Version uses "thief" indifferently for kleptes, and lestes, but the Revised Version (British and American) always renders the latter word by "robber" (a great improvement), See CRIMES. The figurative use of thief" as one coming without warning" (Mt 24:43, etc.) needs no explanation.
The penitent thief ("robber," the Revised Version (British and American) Mr 15:27; Mt 27:38,44; "malefactor,"
16 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 11 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.
τούτου χάριν καὶ Μωυσῆς φησιν ὅτι „ἐὰν ἐν τῷ διορύγματι εὑρεθῇ ὁ κλέπτης καὶ πληγεὶς ἀποθάνῃ, οὐκ ἔστιν αὐτῷ φόνος·
ἀμπελουργῶν τῶν ἐξειληφότων τὸν Ζήνωνος καὶ Σωστράτου ἀμπελῶνα. τῆι ιϛ τοῦ Τῦβι νυκτὸς παραγενόμενοι κλέπται τινὲς ὤιχοντο ἔχοντες ἐκ τοῦ Ζήνωνος καὶ Σωστράτου ἀμπελῶνος ἑξηκονταρούρου τοῦ περὶ Φιλαδέλφειαν ἄξιον
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 Greek word νύξ, transliterated as nux, means 'night' and can refer to the night-time or a specific night. It appears in various contexts in the New Testament, often indicating a time frame for events, such as 'by night' or 'through the night.' The word can also carry metaphorical meanings, such as moral darkness, as seen in Romans 13:12 and 1 Thessalonians 5:5.
νύξ, gen. νυκτός, ἡ,
[in LXX chiefly for לַיְלָה;]
night: Mt 12:40, Mk 6:48, Jo 13:30, al.; gen. temp. (of the time within which something happens; M, Pr., 73; B1., § 36, 13), νυκτός, by night, Mt 2:14, Jo 3:2, I Th 5:7, al.; ν. κ. ἡμέρας, Mk 5:5, I Th 2:9, al.; ἡμέρας κ. ν., Lk 18:7, Re 4:8, al.; μέσης ν., Mt 25:6; dat., νυκτί, in ans. to the question, "when?" (rare in cl.; Hdt., Soph.), ταύτῃ τ.…
Read the full entry →νύξ, zen. νυκτός, ἡ, [fr. a root meaning ‘to disappear’; ef. Lat. nox, Germ. nacht, Eng. night; Curtius § 94], (Sept. for 9
νύξ (nux) — night.
νύξ, νυκτός, ἡ,
night: either generally, mght-season (opposed to day), or a night, ν. ἀμβροσίη [Refs 8th c.BC+]; but ν. ὀλοή[Refs 8th c.BC+], III; νυκτός by night, as adverb, [Refs 8th c.BC+]; νυκτὸς ἔτι while it was still night, [Refs 5th c.BC+]; ἄκρας ν. at dead of night, [Refs]night-fall, [Refs 4th c.BC+] on the verge of dawn, [Refs]; ἀωρὶ νυκτός, τῶν νυκτῶν, see at {ἀωρί}: in plural, τῶν νυκτῶν at nights, [Refs 5th c.BC+]; νύκτα the night long, νύκτα φυλάσσειν to watch the night through, [Refs 8th c.BC+]: in Attic dialect, ὅλην τὴν ν. [Refs 8th c.BC+]; νύκτα ἡμέραν ποιούμενος ἀπόστειλον (κατάπεμψον), i. e. without delay, [Refs 3rd c.BC+]; μέσαι νύκτες midnight, [Refs 7th…
Read the full entry →νύξ
nux
a primary word; "night" (literally or figuratively):-- (mid-)night.
νύξ, νυκτός, ἡ
n.f.
the night, night-time
νύξ nyx 61x
night, Mt. 2:14; 28:13; Jn. 3:2; met. spiritual night, moral darkness, Rom. 13:12; 1 Thess. 5:5
νύξ νύξ, νυκτός, Lat. nox, night, i. e. either the night-season or a night, Hom., Hes., etc.; νυκτός by night, Lat. noctu, Od., attic; νυκτὸς ἔτι while it was still night, Hdt.; ν. τῆσδε Soph.; ἄκρας ν. at deadof night, id. Soph.; also, νυκτί Hdt., Soph.;— νύκτα the night long, the livelong night, Hom.; νύκτας by nights, id. Hom.;— μέσαι νύκτες midnight, Plat.
with Preps., ἀνὰ νύκτα by night, Il.; διὰ νύκτα Od.; εἰς νύκτα, εἰς τὴν ν. towards night, Xen.; ὑπὸ νύκτα just at night-fall, Thuc., Xen.; διὰ νυκτός in the course of the night, Plat.; ἐκ νυκτός just after night-fall, Xen.; πόρρω τῶν νυκτῶν far into the night, id. Xen.:— ἐπὶ νυκτί by night, Il.; ἐν νυκτί, ἐν τῇ ϝ. Aesch., etc.
Read the full entry →Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
65 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 61 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 129 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
λέγει γὰρ ἡ γραφή: Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.
ἄλλο μηδὲν ἀσυμφόρως αὐτῷ ἐπιτελεῖν, ἀλλὰ καὶ τὴν τούτου προσήκουσαν ἐπιμέλειαν ποιεῖσθαι διά τε νυκτὸς καὶ ἡμέρας … υουσα ἐπὶ τοῦτο παρʼ ἕκαστα. ἐὰν δὲ ἀπορρίψῃ ἢ ἄλλο τι
στρατηγῷ Ἀρσινοίτου Ἡρακλείδου μερίδος παρὰ Ὀρσενούφεως … δημοσίου γεωργοῦ κ … ἀπὸ κώμης Φιλαδελφείας· νυκτὶ τῇ φερούσῃ εἰς τὴν σήμερον ἥτις ἐστὶν κε τοῦ ὄντος μηνὸς … Πασίων Θ
κύριε, ἐμοῦ μὴ παρόντος ἀλλὰ τῆς γυναικὸς μόνης μενούσης ἐν τῇ οἰκίᾳ, τινὲς κακοῦργοι νυκτὸς λῃστρικῷ τρόπῳ ἐπῆλθαν τῇ οἰκίᾳ καὶ ὑπόρυγμα πεποιηκότες καὶ εἴ τι καὶ ἐγὼ αὐτὸς
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 →
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-DSF — Relative pronoun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
R-DSF Part of Speech: Relative pronoun Case: Dative Number: Singular Gender: Feminine
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative 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
οὐρανός (ouranos) means heaven or sky, often referring to both the physical vault above and the spiritual realm where God and angels reside. It is used in various contexts, including the universe and divine authority, appearing frequently in the New Testament. Notably, some lexicons mention its use in a metaphorical sense, while others focus on its physical aspects.
οὐρανός, -οῦ, ὁ,
[in LXX chiefly for שָׁמַיִם (hence, often pl., οἱ οὐ., v. infr.);]
heaven;
of the vault or firmament of heaven, the sky and the aerial regions above the earth: opp. to ἡ γῆ, He 1:10, II Pe 3:5, 10; ὁ οὐ. καὶ ἡ γῆ, i.e. the world, the universe, Mt 5:18, Mk 13:31, Lk 10:21, Ac 4:24, Re 10:6, al.; ἀπ’ ἄκρων οὐ. ἕως ἄ. αὐτῶν (on the absence of art. aft. prep., v. Bl., § 46, 5), Mt 24:31; ὑπὸ τὸν οὐ.,
οὐρανός, -ov, ὁ, [fr.a root meaning ‘ to cover,’ ‘ encompass’; οἵ. Vanicek p. 895; Curtius § 509], heaven; and, in imitation of the Hebr. Οὐ (i.e. prop. the heights above, the upper regions), οὐρανοί, τῶν, οἱ, the heavens [W. § 27, 3; B. 24 (21)], (on the use and the omission of the art. ef. W. 121 (115)), i. 6. 1. the vaulted expanse of the sky with all the things visible in it; a. generally: as opp. to the earth, Heb. i. 10; 2 Pet. iii. 5, 10, 12; 6 ovp. x. ἡ γῆ, [heaven and earth] i. q. the universe, the world, (ace. to the primitive Hebrew manner of speaking, inasmuch as they had neither the conception nor the name of the universe, Gen. i. 1; xiv. 19; Tob. vii. 17 (18); 1 Mace. ii. 37, ete.) : Mt. v.18; xi. 25; xxiv. 35; Mk. xiii. 81; Lk. x. 21; xvi. 17; xxi. 33; Actsiv. 24; xiv. 15; xvii. 24; Rev. x.6; xiv. 7; xx.11. The ancients conceived of the expanded sky as an arch or yault…
Read the full entry →οὐρανός. For οὐρανός in the wide sense of ‘‘sky,’’ ‘‘heaven,” as opposed to γῆ, “earth,” cf. P Leid G1 (p.c. 181-145) (=I. p. 42), a prayer to the gods that they would grant to Ptolemy Philometor and Berenice—kvprelay τῶν [ὑ]πὸ τὸν οὐρανὸν χώρωϊν, ‘‘dominationem terrestrium regionum ” (Ed.), and the magic P Lond 1217 (iii/a.p.) (=I. p. 93) πρὶν γενέσθε (/. γενέσθαι) οὐρανὸν ἢ γῆν ἢ θάλασσαν κτλ. The thought of a series of heavens, as in 2 Cor 12%, may be illustrated from PSI I. 29? (iv/a.p. ἢ) ἐπικαλοῦμέί( = al) σε τὸν καθήμενον ἐν TO πρώτῳ οὐρανῷ .. . ἐν τῷ β οὐρανῷ ... ἐν τῷ Ὑ οὐρανῷ κτλ. Ρ Heid 65 (iv/a.p.) (= Se/ections, p. 126) πιστεύομεν γὰρ τὴν πολιτίαϊν σῆου ἐνν οὐρανῷ is evidently a reminiscence of Phil 4293. On the use of the plur. οὐρανοί in the NT, see Blass Gr. p. 83, and the statistics in Hawkins Hor. Syx.* p. 52f. A new subst. οὐρανουσία occurs in P Lond 1218 (iii/a.p.)…
Read the full entry →οὐρανός (ouranos) — heaven.
οὐρᾰνός, ὁ,
Doric dialect and Boeotian dialect ὠρανός [Refs 7th c.BC+]; Aeolic dialect ὄρανος (ὀράνω [Refs 7th c.BC+]
I. heaven: in [Refs 8th c.BC+]
I.1. vault or firmament of heaven, sky, γαῖα.. ἐγείνατο ἶσον ἑαυτῇ οὐρανὸν ἀστερόεντα, ἵνα μιν περὶ πάντα καλύπτοι [Refs 8th c.BC+]; wrapped in clouds, [Refs 8th c.BC+]; above the aether, [Refs 8th c.BC+] continued to regard it as solid (στερέμνιον), [Refs]; defined as αἰθέρος τὸ ἔσχατον by [Refs 5th c.BC+]; ἠέλιος δὲ οὐρανοῦ ἐξαπόλωλε, of an eclipse, [Refs 8th c.BC+]
I.2. heaven, as the seat of the gods, outside or above this skyey vault, the portion of Zeus (see. Ὄλυμπος),[Refs 8th c.BC+]; πύλαι οὐρανοῦ [Refs]; so, later, οἱ ἐξ οὐρανοῦ…
οὐρανός
ouranos
perhaps from the same as 3735 (through the idea of elevation); the
sky; by extension, heaven (as the abode of God); by implication,
happiness, power, eternity; specially, the Gospel
(Christianity):--air, heaven(-ly), sky.
see GREEK for 3735
οὐρανός, οῦ, ὁ
n.m.
the sky, the heaven
οὐρανός ouranos 273x
heaven, the heavens, the visible heavens and all their phenomena, Mt. 5:18; 16:1; 24:29, et al. freq.; the air, atmosphere, in which the clouds and tempests gather, the birds fly, etc., Mt. 6:26; 16:2, 3; heaven as the peculiar seat and abode of God, of angels, of glorified spirits, etc., Mt. 5:34, 45, 48; 6:1, 9, 10; 12:50; Jn. 3:13, 31; 6:32, 38, 41, 42, 50, 51, 58; in NT heaven as a term expressive of the Divine Being, His administration, etc., Mt. 19:14; 21:25; Lk. 20:4, 5; Jn. 3:27
οὐρανός οὐρα^νός, οῦ, ὁ, only in sg. heaven: in Hom. and Hes.,
the vault or firmament of heaven, the sky, conceived as a concave hemisphere resting on the verge of earth, upborne by the pillars of Atlas, Od., Hes., etc.; conceived to be of solid metal, χάλκεος, πολύχαλκος, σιδήρεος, Hom.: on this vault the sun performed his course, Od.; the stars were fixed upon it, and moved with it, for it was supposed to be always revolving, Il.
heaven, as the seat of the gods, above this skyey vault, the portion of Zeus, Hom.; πύλαι οὐρανοῦ Heavengate, which the Hours lifted and put down like a trapdoor, Il.
in common language, heaven, the sky, Hom., etc.; πρὸς οὐρανὸν βιβάζειν τινά to exalt to heaven, as Hor. evehere ad Deos, Soph.; εἰς τὸν οὐρ. ἥλλοντο leapt up on high, Xen.: a region of heaven, climate…
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
281 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 273 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 305 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
Ἐν ἀρχῇ ἔκτισεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.
λέγει γὰρ ἡ γραφὴ περὶ ἡμῶν, ὡς λέγει τῷ υἱῷ: Ποιήσωμεν κατ̓ εἰκόνα καὶ καθ̓ ὁμοίωσιν ἡμῶν τὸν ἄνθρωπον, καὶ ἀρχέτωσαν τῶν θηρίων τῆς γῆς καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν ἰχθύων τῆς θαλάσσης.
εὐχὰς καὶ θυσίας ἐπιτελῶν διδόναι ὑμῖν ὑγίειαν νίκην κράτος σθένος κυριείαν τῶν ὑπὸ τὸν οὐρανὸν χωρῶν, σκυλλόμενος δὲ καὶ διασειόμενος παρʼ ἕκαστον εἰκῇ καὶ ὡς ἔτυχεν ὑπό τινων ἐπὶ
εὐχὰς καὶ θυσίας ἐπιτελῶν διδόναι ὑμῖν ὑγίειαν νίκην κράτος σθένος κυριείαν τῶν ὑπὸ τὸν οὐρανὸν χωρῶν, σκυλλόμενος δὲ καὶ διασειόμενος παρʼ ἕκαστον … εἰκῇ καὶ ὡς ἔτυχεν ὑπό τινων
τραχείας … … … … … … … … ἐκ τοῦ Σῶσις Οὐρανοῦ κλήρου περὶ κώμην ἠξίωσά τέ σε, καὶ ἕξεις γὰρ παραφεῖναι ἑκάστης ἀρούρης πυροῦ καὶ
The Greek word ῥοιζηδόν (i.e., *rhoizedon*) is an adverb meaning 'with a great noise' or 'with a rushing sound.' It is derived from the root ῥοῖζος (the whistling of an arrow) and appears in the New Testament only in 2 Peter 3:10. The lexicons consistently describe it as conveying a sense of loudness or crashing.
* ῥοιζηδόν
adv.
(< ῥοῖζος, the whistling of an arrow),
with rushing sound (as of roaring flames): II Pe 3:10.†
ῥοιζηδόν, (ῥοιζέω to make a confused noise), adv., ‘with a loud noise’: 2 Pet. iii.10. (Nicand. ther. 556; Geop., al.)* ‘Pouda [Ῥομφά, ‘Poudar, see Ῥεμφάν.
ῥοιζηδόν, “with crackling crash,” is found in the NT only in 2 Pet 319; see Wetstein and Mayor ad /. “Ρομφά. For the various forms which this proper noun takes in Ac 743 see WH Woves?, p. 92. In LXX Amos 576 from which the quotation in Ac is taken the form is ‘Pedy or Ῥεφάν replacing iS of the Heb. text, and the word is understood as a corruption of the Assyrian name for the planet Saturn (= Chiun).
ῥοιζηδόν (rhoizēdon) — with a roar.
Included with: ῥοιζ-ηδά,
adverb with rushing sound or motion, [Refs 2nd c.BC+]; also ῥοιζ-ηδόν, [NT+5th c.BC+]
ῥοιζηδόν
rhoizedon
adverb from a derivative of rhoizos (a whir); whizzingly, i.e. with a
crash:--with a great noise.
ῥοιζηδόν
Adv
with a great noise
ῥοιζηδόν rhoizēdon 1x
with a noise, with a crash, etc., 2 Pet. 3:10*
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
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 Greek word παρέρχομαι (i.e., *parerchomai*) is built from the components meaning 'to come near' and 'to go.' It covers a range of meanings including to pass by, to neglect, to perish, and to arrive. In the New Testament, it appears in contexts such as passing by people (Luke 18:37) and the passing of time (Acts 27:9).
παρ-έρχομαι ; fut. παρελεύσομαι ; pf. παρελήλυθα ; 2 aor. παρῆλθον, 3 pers. impv. παρελθάτω (Mt. xxvi. 39 L T Tr WH; see ἀπέρχομαι, init.) ; fr. Hom. down; Sept. mostly for 73); 1. (παρά past [ef. rapa, IV. 1]) to go past, pass by ; a. prop. a. of persons moving forward: to pass by, absol. Lk. xviii. 37; τινά, to go past one, Mk. vi.48; w.an ace. of place, Acts xvi. 8 (Hom. Il. 8, 239; Xen. an. 4, 2,12; Plat. Ale. 1 p. 123 b.); διὰ τῆς ὁδοῦ ἐκείνης, Mt. viii. 28. B. of time: Mt. xiv. 15; 6 mapeληλυθὼς χρόνος [ A. V. the time past], 1 Pet. iv. 3, (Soph., Isoer., Xen., Plat., Dem., al.); of an act continuing for a time [viz. the Fast], Acts xxvii. 9. (τὰ παρελθόντα and τὰ ἐπιόντα are distinguished in Ael. v. h. 14, 6.) b. metaph. a. fo pass away, perish: ὡς ἄνθος, Jas. i. 10 ; ὁ οὐρανός, Mt. v. 18; xxiv. 35; Mk. xiii. 31; Lk. xvi. 17; xxi. 33; 2 Pet. iii, 10; Rev. xxi. 1 Rec.; ἡ γενεὰ…
Read the full entry →παρέρχομαι (parerchomai) — to pass by.
παρέρχομαι
(the other moods of the present, and the imperfect (παρήρχοντο is found in [Refs 4th c.AD+]future, are borrowed from πάρειμι (εῖμι ibo), compare ἔρχομαι): aorist παρῆλθον, infinitive -ελθεῖν, more rarely -ήλῠθον[Refs 3rd c.BC+]:—go by, beside, or past, pass by, of a ship, [Refs 8th c.BC+]; of birds, [Refs]; of persons, [Refs 4th c.BC+]; [παρῆλθεν ὁ κίνδυνος] ὥσπερ νέφος passed away, [Refs 4th c.BC+]
2. of Time, pass, [Refs 5th c.BC+]; ὁ παρελθὼν χρόνος time past, [Refs 5th c.BC+]; ὁ π. ἄροτος the past season, [Refs 5th c.BC+]; π. ὁδοί wanderings now gone by, [Refs 5th c.BC+]; ἐν τῷ παρελθόντι χρόνῳ in time past, of old, [Refs 5th c.BC+]; τὰ παρεληλυθότα past events, [Refs 4th c.BC+]; τὸ παρελθόν, opposed to τὸ μέλλον, [Refs 4th…
παρέρχομαι
parerchomai
from 3844 and 2064; to come near or aside, i.e. to approach (arrive),
go by (or away), (figuratively) perish or neglect, (causative)
avert:--come (forth), go, pass (away, by, over), past, transgress.
see GREEK for 3844
see GREEK for 2064
παρέρχομαι
v.
I pass by
παρέρχομαι parerchomai 29x
to pass beside, pass along, pass by, Mt. 8:28; Mk. 6:48; to pass, elapse, as time, Mt. 14:15; Acts 27:19; to pass away, be removed, Mt. 26:39, 42; Mk. 14:35; met. to pass away, disappear, vanish, perish, Mt. 5:18; 24:34, 35; to become vain, be rendered void, Mt. 5:18; Mk. 13:31; trans. to pass by, disregard, neglect, Read the full entry →
παρέρχομαι aor2 -ῆλθον inf. -ελθεῖν rarely -ήλυ^θον Dep.:— to go by, beside or past, to pass by, pass, Od.; παρῆλθεν ὁ κίνδυνος ὥσπερ νέφος passed away, Dem.
of Time, to pass, Hdt.; ὁ παρελθὼν ἄροτος the past season, Soph.; π. ὁδοί wanderings now gone by, id. Soph.; ἐν τῷ παρελθόντι in time past, of old, Xen.; τὰ παρεληλυθότα past events, Dem.
to pass by, outstrip, Hom., Theogn., attic; τοὺς λόγους τὰ ἔργα παρέρχεται Dem.
to outwit, escape, elude, Il., Hdt., Eur.
to arrive at, π. εἰς . . Hes.
to pass in, ἐς τὴν αὐλήν Hdt.; π. ἔσω or εἴσω to go into a house, etc., Trag.; c. acc., π. δόμους Eur.
to pass without heeding, τεὸν βωμόν Il.: to pass by, pass over, disregard, slight, θεούς Eur.
Verb-FDI-3P — Verb · future · middle deponent · indicative · third person · pluralfuture middle deponent indicative — an action still to come.
V-FDI-3P Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Plural
30 occurrences in the New Testament, rendered 19 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 29 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 65 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.
οἱ δ’ αὖ κυβερνῆται πρὸς τὸ τῆς νεὼς ἔσχατον χωρίον πρύμναν παρελθόντες πάντων ὡς ἔπος εἰπεῖν εἰσιν ἄριστοι τῶν ἐμπλεόντων, ἅτε τῆς νεὼς καὶ τῶν ἐν αὐτῇ τὴν σωτηρίαν ἐν χερσὶ ταῖς αὑτῶν ἔχοντες.
τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν.
καὶ πάλιν λέγει: Εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου: καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐξεζήτησα τὸν τόπον αὐτοῦ, καὶ οὐχ εὗρον.
γίνου, τὸ πολὺ γὰρ ἢ αὔριον ἢ εἰς τρίτην αὐτὰ ἀποφέρω · ἐὰν δὲ παρέλθῃ ἡ πορεία, προσδέχου με ἐκεῖ. ἔρρωσο, τιμιώτατε
υτον … ς τι κολλητίων ἐγένετο τοῦ … δίχα τινὸς ἁπλῶς μέμψεως παρελθὼν … … α ειδ … ἀξιοῦμεν μηδὲν ἐκ τῆς … καὶ Τούρβων εἶπεν· μέμνημαι
τῷ καὶ τὰς ἡμέρας τὰς νενομισμένας, δεῖ γὰρ παρὰ τὸν … λέγειν τὰ ἀληθῆ, παρεληλυθέναι ἀλλὰ ἐπιστάλματι χρησάμενος ἐνέτυχον … τῇ κρατίστῃ βουλῇ διὰ τοῦ ἐνάρχου πρυτάνεως Ἀθηναίου
στοιχεῖον is derived from στοῖχος, meaning a row or series. It encompasses various meanings, including elementary sounds, the basic components of knowledge, and the material elements of the universe. In the New Testament, it appears in contexts discussing rudiments of faith (Hebrews 5:12) and the elements of the world (Galatians 4:3, 9; Colossians 2:8, 20). Some sources suggest it can refer to heavenly bodies, but interpretations vary.
** στοιχεῖον, -ου, τό
[in LXX: Wi 7:17 19:18, IV Mac 12:13 * ;]
prop., one of a row (στοῖχος) or series, hence,
the shadow-line of a dial (Aristoph.).
an elementary sound or letter of the alphabet (Anth., Plut., π.).
the elements or rudiments of knowledge (Arist., al.) He 5:12; πτωχὰ σ., Ga 4:9; σ. τοῦ κόσμου, ib. 3, Col 2:8, 20 (but v. infr.).
The material elements of the universe (Plat.; LXX, ll. c.): II Pe 3:10, 12.
The heavenly bodies (Diog. Laert.).
The demons or tutelary spirits of nature (Enoch., Test., Sol., al.; for this sense in Ga, Col, ll. c., v. ICC on Col 2:8; Enc. Bibl., s.v. "…
στοιχεῖον, -ov, τό, (fr. στοῖχος a row, rank, series; hence prop. that which belongs to any orotyos, that of which a orotyos is composed; hence), any first thing, from which the others belonging to some series or composite whole take their rise; an element, first principle. The word denotes spec. 1. the letters of the alphabet as the elements of speech, not however the written characters (which are called γράμματα), but the spoken sounds: στοιχεῖον φωνῆς φωνὴ ἀσύνθετος, Plat. defin. p. 414e.; τὸ ῥῶ τὸ στοιχεῖον, id. Crat. p. 420 d.; στοιχεῖόν ἐστι φωνὴ ἀδιαίρετος, ov πᾶσα δέ, GAN ἐξ ἧς πέφυκε συνετὴ γίγνεσθαι φωνή, Aristot. poet. 20, p. 1496, 22. 2. the elements from which all things have come, the material causes of the universe (ἔστι δὲ στοιχεῖον, ἐξ οὗ πρώτου γίνεται τὰ γινόμενα καὶ εἰς ὃ ἔσχατον ἀναλύεται νος τὸ πῦρ. τὸ ὕδωρ, ὁ ἀήρ, ἡ γῆ, Diog. Laért. Zeno 69, 137); so very often…
Read the full entry →στοιχεῖον. It is not possible to trace here in detail the history of this interesting word. The utmost that can be attempted is to indicate some of its varied meanings, especially those which throw light on its NT occurrences. The root meaning starts from στοῖχος, a ‘‘row” or “‘rank,”’ and from this the word passes to denote sounds which can be arranged in a series such as the letters of the alphabet: cf. BGU III. 959? (a.p. 148) στοιχί(είου) € κολ(λήματος) if, and see P Par 631° (B.C. 164) στοιχειωδῶς, “letter by letter.” Cf. Avth. Pal. ix. 547 (like Nos. 538, 539) to which Mr. H. Lang Jones kindly refers us, nonsense verses containing all the letters of the Greek alphabet— AAHAON Ta εἴκοσι τέσσαρα στοιχεῖα Τρηχὺν δ᾽ ὑπερβὰς φραγμὸν ἐξήνθιζε κλώψ. From this it is an easy transition to the thought of ‘elementary principles,’’ the ABC of a science, as in Heb 51°, and in this connexion…
Read the full entry →στοιχεῖον (stoicheion) — principle.
στοιχεῖον, τό:
I. in a form of sun-dial, the shadow of the gnomon, the length of which in feet indicated the time of day, ὅταν ᾖ δεκάπουν τὸ σ. when the shadow is ten feet long, [Refs 5th c.BC+], see [Refs 4th c.BC+]
II. element,
II.1. a simple sound of speech, as the first component of the syllable, [Refs 5th c.BC+]; τὸ ῥῶ τὸ σ[Refs 4th c.BC+] —στοιχεῖα therefore, strictly, were different from letters (γράμματα), [Refs 2nd c.BC+], but are frequently not clearly distinguished from them, as by [Refs 5th c.BC+]; σ. ε ¯ letter ε (in a filing-system), [Refs 2nd c.AD+]; ἀκουόμενα σ. letters which are pronounced, [Refs 2nd c.AD+]; γράμματα and ς. are expressly identified by [Refs 2nd c.BC+]; the ς. and its name are confused by [Refs 2nd c.BC+] — κατὰ στοιχεῖον in the order of the letters, alphabetically, [Refs 1st…
στοιχεῖον
stoicheion
neuter of a presumed derivative of the base of 4748; something orderly
in arrangement, i.e. (by implication) a serial (basal, fundamental,
initial) constituent (literally), proposition
(figuratively):--element, principle, rudiment.
see GREEK for 4748
στοιχεῖον, ου, τό
n.n.
a heavenly body, an element
στοιχεῖον stoicheion 7x
an element; an element of the natural universe, 2 Pet. 3:10, 12; an element or rudiment of any intellectual or religious system, Gal. 4:3, 9; Col. 2:8, 20; Heb. 5:12*
στοιχεῖον στοιχεῖον, ου, τό, στοῖχος properly, one of a row: hence,
in the sun-dial, the shadow of the gnomon, Ar.
generally, one of a series, an elementary sound of the voice, a letter, Plat.:— κατὰ στοιχεῖον in the order of the letters, alphabetically, Anth.
in pl. the elements, Plat., etc.
the elements of knowledge, rudiments, ἀρξάμενοι ἀπὸ τῶν στ. Xen.
Noun-NPN — Noun · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
N-NPN Part of Speech: Noun Case: Nominative Number: Plural Gender: Neuter
Elements
In its primary sense, as denoting the first principles or constituents of things, it is used in 2 Pet. 3:10: “The elements shall be dissolved.” In a secondary sense it denotes the first principles of any art or science. In this sense it is used in Gal. 4:3, 9; Col. 2:8, 20, where the expressions, “elements of the world,” “week and beggarly elements,” denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. They are “of the world,” because they are made up of types which appeal to the senses. They are “weak,” because insufficient; and “beggarly,” or “poor,” because they are dry and barren, not being accompanied by an outpouring of spiritual gifts and…
7 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 7 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
τὰ γὰρ τέτταρα στοιχεῖα, ἐξ ὧν τόδε τὸ πᾶν ἐδημιουργήθη, καθάπερ ἀπὸ πηγῆς ἐρρύη τῆς ἐν ἀριθμοῖς τετράδος·
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
καὶ ὅτι ἐπὶ συμψελίου εἶδες καθημένην, ἰσχυρὰ ἡ θέσις, ὅτι τέσσαρας πόδας ἔχει τὸ συμψέλιον καὶ ἰσχυρῶς ἕστηκεν: καὶ γὰρ ὁ κόσμος διὰ τεσσάρων στοιχείων κρατεῖται.
σοι πανταχοῦ συναραμένου πρὸς τὴν ἐπάνοδον ὥστε καὶ γαληνὸν ἔχειν τὸ πέλαγος κατὰ πᾶν στοιχεῖον … ιαμα τῆς λαμπροτάτης Ἀλεξανδρείας … ι ἔτι πλέον δριμυτέρῳ κατέσχε … σε ἀπολαμβάνειν
καὶ τοῦ ἐμοῦ πατρὸς προσηγορίαν διὰ τὸ ἐμὲ μὴ ἠκριβῶσθαι καλῶς γράφειν καὶ κατὰ στοιχεῖον γράφοντα περιωδυνεῖν. Ελ … … λίου διάκονος. ἠξίωσεν ὁ θεοφιλέστατος Φιλούμενος Γεροντίου πρεσβύτερος τὸν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word καυσόω (*kausoo*) means to burn or to be on fire, often with intense heat. It appears in the New Testament in 2 Peter 3:10 and 12, where it describes burning with fervent heat. The term is derived from the root for burning heat, and it is primarily used in the passive form.
*† καυσόω, -ῶ
(< καῦσος, burning heat, fever),
only in pass.,
to burn with fever (Galen., al.).
In NT, to burn with great heat: II Pe 3:10, 12 (V. Mayor, in l.).†
καυσόω, -@: (kavoos); to burn up, set fire to; pres. ptep. pass. καυσούμενος, 2 Pet. iii. 10, 12, [A. V. with fervent heat]. (Elsewhere only [chiefly ; see Soph. Lex. s. v.] in Diose. and Galen: to suffer from feverish burning, be parched with fever.)
καυσόω (kausoō) — to burn.
καυσ-όω,
heat, [Refs 2nd c.AD+]:—passive, burn with intense heat, [NT]: generally, to be burnt, [Refs]
II. suffer from καῦσος (A) 1, [Refs 1st c.AD+]
καυσόω
kausoo
from 2740; to set on fire:--fervent heat.
see GREEK for 2740
καυσόω
v.
I burn up
καυσόω kausoō 2x
to be on fire, burn intensely, 2 Pet. 3:10, 12*
Verb-PPP-NPN — Verb · present · passive · participle · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
V-PPP-NPN Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Neuter
het (chom, horebh, "drought," Job 30:30; Isa 4:6; 25:4; Jer 36:30; sharabh, Isa 49:10, translated in the Revised Version margin "mirage"; zestos, "fervent," Re 3:15, therme, Ac 28:3, kauma, Re 7:16, kauson, Mt 20:12; see MIRAGE):
1. Dreaded in Palestine:
The heat of the summer is greatly dreaded in Palestine, and as a rule the people rest under cover during the middle of the day, when the sun is hottest. There is no rain from May to October, and scarcely a cloud…
→ Jonah overcome with Jon 4:8
→ See SUNSTROKE
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
λύω (luō) means to loosen, unbind, or release, and can refer to both literal and figurative contexts. It applies to objects, animals, and people, as well as concepts like laws and relationships. In the New Testament, it is used in various ways, such as releasing individuals from bondage (John 11:44) or breaking laws (Matthew 5:19). The word encompasses a wide range of meanings, including dissolve, destroy, and annul.
λύω,
[in LXX for פּתח, נתר hi., etc.;]
to loose, unbind, release: of things, Mk 1:7, Lk 3:16, al.; of beasts, Mt 21:2, Lk 13:15, al.; of persons, Jo 11:44, Ac 22:30; of Satan, Re 20:3, 7; metaph., of the marriage tie, I Co 7:27; of one diseased, Lk 13:16; of release from sin, Re 1:5, WH, R, txt. (v.s. λούω).
Read the full entry →λύω. With the use of λύω in Rev 5? τίς ἄξιος ἀνοῖξαι τὸ βιβλίον kal λῦσαι τὰς σφραγῖδας αὐτοῦ ; cf. P Oxy IV. 71519 (A.D. 131) κατὰ διαθήκην τὴν Kal λυθεῖσαν τῶι LB (ἔτει) ᾿Αδριανοῦ Καίσαρος τοῦ κυρίου, ‘in accordance with a will which was opened in the 12th year of Hadrianus Caesar the lord ” (Edd.), and similarly BGU 1. 326411 (a.p. 194) kal ἀνεγνώσθησαν τῇ αὐτῇ ἡμέρᾳ ἐν ἣ Kal ἡ διαθήκη ἐλύθη. In P Oxy XII. 1473° (A.D. 201) ἥτις συνγραφὴ ἐλύθη τῷ διελθόντι ς (ἔτει) μηνὶ Θώθ, the reference is to the “discharge” of a marriage-contract, a usage which lends point to the verb in I Jn 3°. For Ave, “‘set at naught,” ‘‘ break,” as in Mt 519, Jn 778, see Sy// 479 (iii/B.c.) where certain regulations are followed by the threat—*! ἐὰν δέ τις τούτων τι λύηι, κατάpatos ἔστω. With ‘‘ breaking’ the Sabbath we may compare λύειν τὰ πένθη, “to go out of mourning,” Sy// 879! (end of iii/B.c.), In P Fay…
Read the full entry →λύω (luō) — to loose.
λύω,
poetry imperative λῦθι [Refs 5th c.BC+]future λύσω [ῡ] [Refs 8th c.BC+]: aorist ἔλῡσα [Refs]: perfect λέλῠκα [Refs 5th c.BC+], etc.:— passive, perfect λέλῠμαι [Refs 8th c.BC+], etc.: pluperfect ἐλελύμην [ῠ] [Refs 8th c.BC+], etc.: aorist ἐλύθην, Epic dialect λύθην [ῠ] [Refs 5th c.BC+]: future λῠθήσομαι [Refs 5th c.BC+]aorist passive λύμην [ῠ] [Refs 8th c.BC+]; λύτο [ῠ[Refs]; λύντο [Refs]: also 3rd.pers. singular optative perfect λελῦτο [Refs 8th c.BC+]:—middle, future λύσομαι [Refs 8th c.BC+]: aorist ἐλυσάμην [Refs]perfect passive λέλῦμαι in middle sense, [Refs 4th c.BC+]future λύσομαι in passive sense, (δια-) [Refs 5th c.BC+]—Homer uses all tenses except perfect active, present and future passive [In present and imperfect ῡ always in Attic dialect, ῠ mostly in Epic dialect, though [Refs 8th c.BC+] has ῡ twice, ἔλῡεν [Refs 8th c.BC+]; also in…
Read the full entry →λύω
luo
a primary verb; to "loosen" (literally or figuratively):--break (up),
destroy, dissolve, (un-)loose, melt, put off. Compare 4486.
see GREEK for 4486
λύω
v.
I loose, untie, release, destroy
λύω lyō 42x
to loosen, unbind, unfasten, Mk. 1:7; to loose, untie, Mt. 21:2; Jn. 11:44; to disengage, 1 Cor. 7:27; to set free, set at liberty, deliver, Lk. 13:16; to break, Acts 27:41; Rev. 5:2, 5; to break up, dismiss, Acts 13:43; to destroy, demolish, Jn. 2:19; Eph. 2:14; met to infringe, Mt.…
Read the full entry →λύω Dep. Orig. sense, to loose:
of things, to loosen, unbind, unfasten, ζωστῆρα, θώρηκα Il.; ἀσκὸν λ. to untie a skin (used as a bottle), Od.; λ. ἡνίαν to slack the rein, Soph.; λ. γράμματα to open a letter, Eur.; στόμα λ. to open the mouth, id. Eur.; λ. ὀφρύν to unfold the brow, id. Eur., etc.:—Mid., ἐλύσατο ἱμάντα undid her belt, Il.; λύσασθαι τρίχα to unbind one's hair, Bion.
of living beings,
of horses, etc., to undo, unyoke, unharness, Hom.; Mid., λύεσθαι ἵππους ὑπ᾽ ὄχεσφι to unyoke one's horses, Il.
of men, to loose, release from bonds or prison, from difficulty or danger, Hom., Att:—Mid. to get one loosed or set free, Hes.
of prisoners, to release on receipt of ransom (ἄποινα), hold to ransom, release, Hom.; λύειν τινὰ ἀποίνων on payment of ransom, Il.:—Mid. to release by…
Verb-FPI-3P — Verb · future · passive · indicative · third person · pluralfuture passive indicative — an action still to come.
V-FPI-3P Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: third Number: Plural
44 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 42 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 13 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.
τί γὰρ ἦν τὸ „ἐκχεῶ τὴν ψυχήν μου ἐναντίον κυρίου“ ἢ σύμπασαν αὐτὴν ἀνιερώσω, δεσμὰ μὲν οἷς πρότερον ἐσφίγγετο, ἃ περιῆψαν αἱ τοῦ θνητοῦ βίου κεναὶ σπουδαί, πάντα λύσας, προαγαγὼν δὲ ἔξω καὶ τείνας καὶ ἀναχέας τοσοῦτον, ὡς καὶ τῶν τοῦ παντὸς ἅψασθαι…
λύσας τε τὸν Συμεῶνα ἐτημέλει συνεσόμενον τοῖς ἀδελφοῖς.
ὅθεν ἐλύετο πᾶσα μαγεία καὶ πᾶς δεσμὸς ἠφανίζετο κακίας: ἄγνοια καθῃρεῖτο, παλαιὰ βασιλεία διεφθείρετο θεοῦ ἀνθρωπίνως φανερουμένου εἰς καινότητα ἀϊδίου ζωῆς: ἀρχὴν δὲ ἐλάμβανεν τὸ παρὰ θεῷ ἀπηρτισμένον.
ὑπὸ τοῦ προγεγραμμένου πατρὸς Πετεσούχου καταλειφθησομένων. ὑπογραφεῖς τῆς ὁμολογούσης καὶ τοῦ ἐπιγραψαμένου αὐτῆς κυρίου Λυσᾶς Διδύμου ὡς ἐτῶν μζ οὐλὴ ποδὶ ἀριστερῶι καὶ Θέων Ἥρωνος ἐτῶν νθ οὐλὴ γόνατι
σφραγῖδος, ταῖς ὅλαις ἀρούραις να ὡς πρόκειται, ὕστερον δὲ μεθʼ ἣν ἐποιησάμεθα κατασπορὰν Λυσᾶς τις Ἀπολλωνίου προσελθὼν ταῖς σημαινομέναις ἀρούραις η ὡς ἀγεωργήτοις οὔσαις ὑπέστη αὐτῶν ἐκφόρια τελέσειν
χόρτου δέσμην σαπρὰν ἐκ δραχμῶν ιβ καὶ μικρὰν δέσμην καὶ χόρτον σαπρὸν καὶ ὅλον λελυμένον ὡς σκύβαλον. Σαβῖνος ὁ Ψελλὸς ὁ ἀπὸ Ψινάχεος τὸν μετʼ ἐσοῦ εἰς πόλιν ἤνεγκε
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 γῆ (gē) means 'earth' or 'land' and is used in various contexts, including the physical ground, cultivated land, and regions or countries. It appears frequently in the New Testament, often contrasting with 'heaven' or 'sea.' The lexicons indicate a consensus on its meanings, which encompass both the solid part of the globe and the concept of territory.
γῆ; gen. γῆς, 7, (contr. fr. yéa, poet. γαῖα), Sept. very often for γι and ΤΣ, earth; 1. arable land: Mt. xiii. 5, 8, 23; Mk. iv. 8, 20, 26, 28, 31; Lk. xiii. 7; xiv. 35 (34); Jn. xii. 24; Heb. vi. 7; Jas. v. 7; Rev. ix. 4; of the earthy material out of which a thing is formed, with the implied idea of frailty and weakness: ἐκ γῆς χοϊκός, 1 Co. xv. 47. 2. the ground, the earth as a standing-place, (Germ. Boden) : Mt. x. 29; xv. 35; xxiii. 85; xxvii. 51; Mk. viii. 6; ix. 20; xiv. 35; Lk. xxii. 44 [L br. WH reject the pass.]; xxiv. 5; Jn. viii. 6, 8, [i.e Rec.]; Acts ix. 4, 8. 3. the main /and, opp. to sea or water: Mk. iv. 1; vi. 47; Lk. ν. 8; viii. 27; Jn. vi. 21; xxi. 8 sq. 11; Rev. xii. 12. 4. the earth as a whole, the world (Lat. terrarum orbis); a. the earth as opp. to the heavens: Mt. v. 18, 35; vi.10; xvi.19; xviii. 18; xxiv. 35; Mk. xiii. 31; Lk. ii. 14; Jn. xii. 32; Acts ii. 19…
Read the full entry →γῆ. The rare plural forms of this word which are found in the LXX may be illustrated from the Ptolemaic papyri of 1i/B.c., e.g. BGU III. 993329 (νος 128-7) γῶν τε καὶ οἰκιῶν, P Tor I. 12° (B.c. 116) ἕνεκεν τοῦ kal τῶν γῶν μὴ μετεσχηκέναι αὐτήν, P Tebt I. 6% (B.c. 140-39) yas τε καὶ ἕτερα : see Thackeray G7. i. p. 143. In MGr, beside ἢ γῆ, we have the indeclinable ἢ γῆς, τῆς γῆς, etc. : see Thumb Handbook, p. 57. The familiar Biblical ἔπὶ γῆς appears in P Ryl 11. $78 (early iii/A.b.) 6 αὐτὸς ὁριοδείκτης ἐπέδειξα ἐπὶ γῆς (restored from 1.*), “1 the said surveyor have verified it on the spot”: the editors suggest that ἐπὶ γῆς should be read in P Thead 54% and 55%. It may be observed that γῆ in papyri is regularly ‘‘land” in small or moderate quantities, a sense never found in NT, where γῆ is always antithetic to sky or sea, or denotes a district or country, The LXX and papyri, in their use…
Read the full entry →γῆ (gē) — earth: planet.
γῆ, ἡ,
occasionally in [Refs 8th c.BC+]: dual γαῖν [Refs 5th c.BC+]; γῶν [Refs 2nd c.BC+]:—earth (including land and sea, [Refs 7th c.BC+] opposed to heaven, or land opposed to sea, Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες [Refs 8th c.BC+]; τίς γ; [Refs 8th c.BC+]; κατὰ γῆν on land, by land, opposed to ναυσί, [Refs 5th c.BC+]; opposed to ἐκ θαλάσσης, [Refs 5th c.BC+]; ἐπὶ γῆς on earth, opposed to νέρθε, [Refs 5th c.BC+]; κατὰ γῆς below the earth, [Refs 5th c.BC+]: genitive with local Adverbs, ἵνα γῆς [Refs 5th c.BC+]; ποῦ, ποῖ, ὅποι γ., [Refs 5th c.BC+]
2. earth, as an element, [Refs 6th c.BC+]
2. b γῆν καὶ ὕδωρ αἰτεῖν, as tokens of submission, [Refs 5th c.BC+]
γῆ
ge
contracted from a primary word; soil; by extension a region, or the
solid part or the whole of the terrene globe (including the occupants
in each application):--country, earth(-ly), ground, land, world.
γῆ, γῆς, ἡ
n.f.
the earth, soil, land
γῆ gē 250x
earth, soil, Mt. 13:5; Mk. 4:8, et al.; the ground, surface of the earth, Mt. 10:29; Lk. 6:49, et al.; the land, as opposed to the sea or a lake, Lk. 5:11; Jn. 21:8, 9, 11; the earth, world, Mt. 5:18, 35, et al.; by synec. the inhabitants of the earth, Mt. 5:13; 6:10; 10:34; a land, region, tract, country, territory, Mt. 2:20; 14:34;by way of eminence, the chosen land, Read the full entry →
γῆ earth opp. to heaven, or land opp. to sea, Hom., etc.; κατὰ γῆν on land, by land, Thuc.; κατὰ γῆς Xen.:— ἐπὶ γῆς on earth, Soph.; κατὰ γῆς below the earth, Trag.:—the gen. with local adverbs, ἵνα γῆς, ποῦ γῆς, ubi terrarum, where in (in what quarter of) the world, where on earth, Soph., etc.
earth, as an element, opp. to air, water, fire, Plat.
a land, country, Aesch., etc.; γῆν πρὸ γῆς from land to land, id. Aesch.
the earth or ground as tilled, Soph., Plat.
a lump of earth, in the phrase γῆν καὶ ὕδωρ αἰτεῖν, γῆν καὶ ὕδωρ διδόναι, in token of submission, Hdt.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
255 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 250 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 1,727 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ
μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον·
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 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-NPN — Article · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
T-NPN Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The 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 →
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSF — Personal pronoun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
P-DSF Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Feminine
5,861 occurrences in the New Testament, rendered 92 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 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἔργον, transliterated as ergon, means 'work' or 'deed' and is derived from a root meaning 'to work.' It encompasses a wide range of meanings, including tasks, actions, and products of labor. In the New Testament, it is frequently used to describe both human actions and divine works, appearing in verses like John 3:21 and Ephesians 2:10.
ἔργον, -ου, τό (originally Ϝέργον, work), [very freq. in LXX, chiefly for מַעֲשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;]
work, task, employment: Mk 13:34, Jo 4:34 17:4, Ac 13:2, Phl 1:22 2:30, I Th 5:13, al.; of an enterprise or undertaking (De 15:10, Wi 2:12), Ac 5:38.
a deed, action: Tit 1:16, Ja 1:25 . disting. from λόγος, Lk 24:19, Ro 15:18, II Th 2:17…
Read the full entry →ἔργον, -ου, τό, anciently Fepyov, (Germ.Werk, [ Eng. work; ef. Vanitek p. 9227); Sept. for Ὁ}, 772y, and countless times for man and wy; work i. 6. 1. business, employment, that with which any one is occupied : Mk. xiii. 34 (διδόναι τινὶ τὸ ἔργον αὐτοῦ); Acts xiv. 26 (πληροῦν) ; 1 Tim. iii. 1; thus of the work of salvation committed by God to Christ: διδόναι and τελειοῦν, Jn. xvii. 4; of the work to be done by the apostles and other Christian teachers, as well as by the presiding officers of the religious assemblies, Acts xiii. 2; xv. 38; 1 Th. v. 13; Phil. i. 22; τὸ ἔργον τινός, yen. of the subj., the work which one does, service which one either performs or ought to perform, 1 Th. v. 13; ἔργον ποιεῖν τινος to do the work of one (i. 6. incumbent upon him), εὐαγγελιστοῦ, 2 Tim. iv.5; τὸ ἔργον τινός i. e. assigned by one and to be done for his sake: τὸ ἔργον τοῦ θεοῦ τελειοῦν, used of…
Read the full entry →ἔργον. A few miscellaneous exx. of this common word (MGr ἔργο) will suffice : P Petr II. 11 (1) (mid. iii/B.c.) εἰ δυνατόν ἐστιν καὶ μηθέν σε τῶν ἔργων κωλύει, πειράθητι ἐλθεῖν els τὰ ᾿Αρσινόεια, P Par 667: (i/B.c.) ὧν τὰ ἔργα ἀναβάλουσιν (1 --λλ--}, ‘‘whose work is postponed,” P Oxy XII. 1457} (B.C. 4-3) O[vous] θηλήας δύο. . ἐργαζομένας pov τὰ ἴδια ἔργα, P Ryl II. 154° (a.p. 66) τὰ kat’ ἔϊτο]ς γεωργικὰ ἔργα πάντα, and P Tebt 11. 423% (early iii/A.D.) ἄλλοτέ σοι ἔγραψα ὑπομιμνήσκων περὶ τῶν ἔργων. In P Giss I. 201° (ii/A.D.) the word is almost = ‘‘ sample ”—épyé[fo]par τὰ ἔρια! . . . ἃ] ἔγραψας... ὁποῖ]ον δέ σοι χρῶ[μ]α ἀρέσκει, [δήλω]σον δι᾽ ἐπι[σ]τολῆς ἢ μεικρὸν ἔρ[γο]ν (or ἔρ[ιο Jv, see 5.U. ἀρέσκω) αὐτοῦ…
Read the full entry →ἔργον (ergon) — work.
ἔργον,
Doric dialect ϝέργον [Refs 6th c.BC+], Elean ϝάργον [Refs 6th c.BC+] weorc (neuter) 'work', Avest. var[schwa]za-):— work, [Refs 8th c.BC+]; especially in plural, [Refs 8th c.BC+]; τὰ σ᾽ αὐτῆς ἔργα κόμιζε see to thine own tasks, [Refs 8th c.BC+]
1. in [Refs 8th c.BC+]works or deeds of war, [Refs 8th c.BC+]; ἐν τῷ ἔ. during the action, [Refs 6th c.BC+]; ἔργου ἔχεσθαι to engage in battle, [Refs]
2. of peaceful contests, [Refs 5th c.BC+]; also ἔργα θῆκε κάλλιστ᾽ ἀμφὶ κόμαις placed [the reward of] noble deeds about his hair, [Refs]
3. of works of industry,
3. a of tillage, tilled lands, [Refs 8th c.BC+]; οὔτε βοῶν οὔτ᾽ ἀνδρῶν φαίνετο ἔργα [Refs] —the title of Hesiod's work; πατρώϊα ἔ. their father's lands, [Refs 8th c.BC+] will neither go to our farms, [Refs]…
ἔργον
ergon
from a primary (but obsolete) ergo (to work); toil (as an effort or
occupation); by implication, an act:--deed, doing, labour, work.
ἔργον, ου, τό
n.n.
work, labor, action, deed
ἔργον ergon 169x
anything done or to be done; a deed, work, action, Jn. 3:21; Eph. 2:10; 2 Cor. 9:8, et al. freq.; duty enjoined, office, charge, business, Mk. 13:34; Jn. 4:34, et al. freq.; a process, course of action, Jas. 1:4; a work, product of an action or process, Acts 7:41; Heb. 1:10; substance in effect, Rom. 2:15
ἔργον ἔργον, ου, τό, Ε῎ργω work, Hom., etc.; τὰ σαυτῆς ἔργα κόμιζε mind your own business, Hom.:
in Il. mostly of deeds of war, πολεμήϊα ἔργα Il., etc.; so, ἐν τῷ ἔργῳ during the action, Thuc.; ἔργου ἔχεσθαι to engage in battle, id. Thuc.
of works of industry, tilled lands, fields, farms, Hom.; οὔτε βοῶν οὔτ᾽ ἀνδρῶν ἔργα (cf. Virgil's hominumque boumque labores), Il.; ἔργα Ἰθάκης the tilled lands of Ithaca, Od.; so in attic, τὰ κατ᾽ ἀγροὺς ἔργα, etc.:—then, generally, property, wealth, possessions, ἔργον ἀέξειν Od.
of women's work, weaving, Hom.
of other occupations, θαλάσσια ἔργα fishing, as a way of life, Od.; periphr., ἔργα δαιτός works of feasting, Il.; so, ἔργα θήρας, etc. Xen., etc.:—in attic also of all kinds of works, such as…
Noun-NPN — Noun · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
N-NPN Part of Speech: Noun Case: Nominative Number: Plural Gender: Neuter
→ GOOD
Jesus an example of Joh 10:32; Ac 10:38
Holy women should manifest 1Ti 2:10; 5:10
In the judgment, will be an evidence of faith Mt 25:34-40; with Jas 2:14-20
Servants should be patterns of Tit 2:7
176 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 169 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 285 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 παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Τρία οὖν δόγματά ἐστιν κυρίου: ζωῆς ἐλπίς, ἀρχὴ καὶ τέλος πίστεως ἡμῶν: καὶ δικαιοσύνη, κρίσεως ἀρχὴ καὶ τέλος: ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία.
Ζήνωνι χαίρειν Ἁρμάεις καὶ Τεῶς. ἐνέβημεν εἰς τὰ ἔργα ἀπὸ ἔτους λδ, σοῦ συντάξαντος ἡμῖν τοῖς ἔργοις προσέχειν τετράμηνον. ἔστιν δὲ ἡμῖν μῆνες
τοὺς … διώρυγι καὶ εἰς … ὡς τῶν δ … γίνονται δραχμαὶ ρνδ γίνονται ἔργων δραχμαὶ φκβ εἰσὶ δὲ φ καὶ ὥστε Ἄνδρωνι εἰς τοὺς ἐν Φιλαδελφείαι φυλακίτας καὶ
ὅτι ἐπίστῃ με ε οικοτημον. καλῶς οὖν ποιήσεις γράψας Ἀγήνορι ὅπως ἀφεθεὶς πρὸς τοῖς ἔργοις γένωμαι καὶ μὴ ἐν τῆι φυλακῆι καταφθαρῶ. ἔρρωσο. ἔτους ζ, Ἐπεὶφ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word εὑρίσκω (i.e., *heuriskō*) means 'to find' and can refer to both literal and figurative discoveries. It encompasses a range of meanings from locating something after a search to acquiring knowledge or understanding. In the New Testament, it appears in various contexts, such as finding people or truths (e.g., Matthew 7:7). The entries do not show significant disagreement.
εὑρίσκω,
[in LXX chiefly for מצא, also for נשׂג hi., etc. ;]
to find, with or without previous search: absol., opp. to ζητέω, Mt 7:7, 8 Lk 11:9, 10; c. acc., Mt 2:8, Mk 1:37, Ac 13:22, II Ti 1:17, al.; pass., οὐχ εὑ., of disappearance, He 11:5, Re 16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, v. Mayor, ICC, in l.), II Pe 3:10, WH, R, mg. Metaph.…
Read the full entry →εὑρίσκω ; impf. εὕρισκον (Mk. xiv. 55 [RG ΤΊ; Lk. xix. 48 [RG‘I’]; Acts vii. 11 [exe. Tr WH]) and more rarely ηὕρισκον (cf. Kiihner § 343, i. 825 sq. [esp. Veitch s. v. fin. ] and reff. under evdoxéw) ; fut. εὑρήσω; pf. εὕρηκα; 1 aor. εὕρησα (which aor., unknown to the earlier Grks., occurs in Aesop. f. 131 [f. 41 ed. Furia, p. 333 ed. Cor.]; Maneth. 5, 137 and in Byzant. writ.; cf. Lob. ad Phryn. p. 721; W. 86 (82); [cf. B. 36 (31)]), Rev. xviii. 14 Ree. ; 2 aor. εὗρον, 1 pers. plur. in Alex. form | WH. App. Ρ. 164; B. 39 (34); W. § 13,1 (see ἀπέρχομαι) | εὕραμεν, Lk. xxiii. 2 T Tr WH, 3 pers. plur. εὗραν, Lk. viii. 35 Tr WH; Acts v. 10 Tr (in Sept. often εὕροσαν) ; Pass., pres. εὑρίσκομαι ; impf. 3 pers. sing. εὑρίσκετο, Heb. xi. 5 RG, ηὑρίσκετο 1, Τ Tr WH, (cf. Bleek and Delitzsch ad loe. [Veitch u. 5.7); 1 aor. εὑρέθην ; fut. εὑρεθήσομαι ; 2 aor. mid. εὑρόμην and later εὑράμην (Heb.…
Read the full entry →εὑρίσκω. P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις, “for I cannot find the entry in the books” (Edd.), P Tebt I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπόμνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man has left the country and is not to be found,” P Oxy IV. 743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it was discovered that he had neither received nor paid anything,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι. For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305 (ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν ἐκεῖσαι εὑρήκαμεν τὸν…
Read the full entry →εὑρίσκω (ehuriskō) — to find/meet.
εὑρίσκω,
imperfect ηὕρισκον or εὕρ- [Refs 5th c.BC+]: future εὑρήσω [Refs 5th c.BC+]: aorist 2 εὗρον [Refs 8th c.BC+]; 3rd.pers. plural εὕροσαν [LXX+1st c.AD+]; Epic dialect infinitive εὑρέμεναι [Refs 8th c.BC+]: later aorist 1 εὕρησα [Refs 4th c.AD+]; εὗρα variant in [NT+2nd c.AD+]: perfect εὕρηκα [Refs 5th c.BC+], perfect imperative 2nd pers. singular εὕρηκε [Refs 4th c.BC+]:—middle, future εὑρήσομαι [Refs 5th c.BC+]: aorist 2 εὑρόμην [Refs 8th c.BC+]: aorist 1 εὑράμην [NT+8th c.BC+]:—passive, future εὑρεθήσομαι [Refs 5th c.BC+]: aorist 1 ηὑρέθην or εὑρέθην [Refs 5th c.BC+], etc.: perfect ηὕρημαι or εὕρ- [Refs 8th c.BC+] has only aorist active and middle, except ἔθ᾽ εὑρίσκω (variant{ἐφευρίσκω}) [Refs 8th c.BC+]: the augment is seldom found in Papyri, ηὕρισκεν [Refs 3rd c.BC+]; never in those of [Refs 4th c.BC+]:—find, εὗρεν δ᾽…
Read the full entry →εὑρίσκω
heurisko
heuro hyoo'-ro, which
(together with another cognate form)
heureo hyoo-reh'-o is used for it in all the tenses
except the present and imperfect
to find (literally or figuratively):--find, get, obtain, perceive,
see.
εὑρίσκω
v.
I find
εὑρίσκω heuriskō 176x
to find, to meet with; Mt. 18:28; 20:6; to find out, to detect, discover, Lk. 23:2, 4, 14; to acquire, obtain, win, gain, Lk. 1:30; 9:12; to find mentally, to comprehend, recognize, Acts 17:27; Rom. 7:21; to find by experience, observe, gather, Rom. 7:18; to devise as feasible, Lk. 5:19; 19:48
εὑρίσκω to find, Hom., etc.:—c. part. to find that, Hdt.; and in Pass., ἢν εὑρεθῆις δίκαιος ὤν Soph.
c. inf., εὕρισκε πρῆγμά οἱ εἶναι found that the thing for him was, Hdt.
to find out, discover, Hom., etc.; cf. εὕρημα II:—so in Mid. to find out for oneself, Od.
to devise, invent, Aesch., etc.:—Mid., τὰ δ᾽ ἔργα τοὺς λόγους εὑρίσκεται deeds make themselves words, i. e. speak for themselves, Soph.
to find, get, gain, procure, Pind., Soph., etc.:—Mid. to get for oneself, bring on oneself, κακὸν εὕρετο Od.; αὐτὸς εὑρόμην πόνους Aesch.
of merchandise, to find a purchaser, to fetch, earn, πολλὸν χρυσίον εὑροῦσα having fetched a large sum, Hdt.; ἀποδίδοται τοῦ εὑρόντος sells for what it will fetch, Xen.
177 occurrences in the New Testament, rendered 56 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 176 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 253 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.
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
r … Ζήνωνι χαίρειν. περὶ ὧν μοι ἐνετείλω περί τε τοῦ γαυνάκου καὶ οὐχ εὑρήκαμεν, οὐδὲ γνάφαλλα ὡσαύτως. χαλκοῦς οὔ φησι ὁ δεῖνα λαβεῖν εἰς τὸ φόρετρον τοῦ ὀρόβου.
καθότι ἔγραψας, ἀπεστάλκαμεν κομίζοντα Ζωίλον ἐρίφους δεδαρμένους β, ὄρτυγας λδ, περιστεριδεῖς δὲ οὐκ ἠδυνάσθημεν εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη.
r Δημοκράτης Ζήνωνι χαίρειν. τὰ σκήνεια τῆς σκηνῆς εὕρηκα βεβρωμένα, ἑωράκην δὲ ἐν τοῖς Δημέου καὶ παρʼ Ἑλένωι ἰτέινα ὀρθὰ καὶ ἐπιτήδεια. καλῶς