3 John 1:14 — Word Study
N1904ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
BSAI hopeelpizō▸ [hope and expect] howeverde sooneutheōs yousu to see andkai mouthstoma topros mouthstoma [mouth to mouth, openly and honestly] we will speak.laleō▸
| Greek | English | Parsing |
|---|---|---|
| ἐλπίζω | I hope | Verb, present, active |
| δὲ | however | Conjunction |
| εὐθέως | soon | Adverb |
| σε | you | Personal pronoun, second person, accusative |
| ἰδεῖν, | to see | |
| καὶ | and | Conjunction |
| στόμα | mouth | Noun, accusative, singular |
| πρὸς | to | Preposition |
| στόμα | mouth | Noun, accusative, singular |
| λαλήσομεν. | we will speak. | Verb, future, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, I hope to see you soon and speak with you face to face. Peace to you. The friends here send you greetings. Greet each of our friends there by name. |
| KJV | But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. |
| ASV | but I hope shortly to see thee, and we shall speak face to face. Peace be unto thee. The friends salute thee. Salute the friends by name. |
| YLT | and I hope straightway to see thee, and mouth to mouth we shall speak. Peace to thee! salute thee do the friends; be saluting the friends by name. |
| WEB | but I hope to see you soon. Then we will speak face to face. Peace be to you. The friends greet you. Greet the friends by name. |
| BBE | But I am hoping to see you in a short time, and to have talk with you face to face. May you have peace. Your friends here send you their love. Give my love to our friends by name. |
Where they part company is ἐλπίζω — see How Translations Differ.
The sentence is structured around a main clause with several supporting phrases, illustrating John's hope and the relational nature of his message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἐλπίζω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 3 John 1:14
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 — Final Greetings in 3 Johngenerated
3 John 1:14 concludes John's letter with a personal touch, expressing his hope to visit soon and communicate directly. This passage emphasizes the value of face-to-face interaction among believers and the warmth of friendship, as John sends peace and greetings from the friends who are with him. The context surrounding this verse includes John's commendation of good behavior and warnings against evil, reinforcing the importance of community in the faith journey.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 43:23 | “It is fine,” said the steward. “Do not be afraid. Your God, the God of your father, gave you the treasure that was in your sacks. I received your silver.” Then he brought Simeon out to them. |
| 2 | Daniel 4:1 | King Nebuchadnezzar, To the people of every nation and language who dwell in all the earth: May your prosperity be multiplied. |
| 3 | Galatians 5:16 | So I say, walk by the Spirit, and you will not gratify the desires of the flesh. |
| 4 | Ephesians 6:23 | Peace to the brothers and love with faith from God the Father and the Lord Jesus Christ. |
| 5 | 1 Peter 5:14 | Greet one another with a kiss of love. Peace to all of you who are in Christ. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ἐλπίζω, elpizōgenerated
The verb ἐλπίζω (i.e., *elpizō*) means to hope or expect, indicating a confident anticipation of future events. It is used in the present active indicative form, showing that John is actively expressing his desire to see his friend soon.
This word is significant in the New Testament, often reflecting a believer's trust in God's promises. John’s use of it here conveys not just hope but also a sense of expectation that their reunion will occur.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across various translations, with the Berean Standard Bible stating, I hope to see you soon, which is echoed in the KJV and ASV. Both translations maintain the essence of expectation inherent in ἐλπίζω.
However, the Young's Literal Translation uses hope straightway, emphasizing immediacy, while the Basic English Bible opts for hoping, slightly altering the verb's tense but retaining the core meaning.
Sentence Structuregenerated
The main finite verb in this passage is ἐλπίζω, I hope, which governs the entire structure. It leads into a series of clauses that express what John hopes to do, followed by a peace wish and greetings.
The sentence is composed of multiple clauses: the first expresses John's hope, the second details the nature of the hoped-for meeting, and the third conveys greetings from mutual friends. This structure emphasizes the relational aspect of John's message.
Septuagint Backgroundgenerated
In 3 John 1:14, the Greek word ἐλπίζω (elpizō), meaning 'I hope,' corresponds to the Hebrew בָּטַח (bātach), which carries the sense of 'trust.' This choice emphasizes a confident expectation in the relationship being described.
The phrase 'to see you' is rendered by ἰδεῖν (idein), which translates the Hebrew רָאָה (rā'ah), meaning 'to see.' This reinforces the personal and intimate nature of the hoped-for meeting, suggesting a desire for direct communication.
In plain words — the whole versegenerated
3 John 1:14 shows John expressing his hope to visit soon and speak directly with his friend. He sends peace and greetings from friends who are with him, highlighting the importance of personal connections in the Christian community.
Frequently Asked Questionsgenerated
John expresses a desire for a personal visit, indicating the importance of direct communication and fellowship.
Peace is a common greeting in letters, signifying harmony and well-being among believers.
Greeting friends by name emphasizes personal relationships and acknowledges each individual's importance within the community.
This verse illustrates the close-knit relationships among early Christians, highlighting mutual support and the joy of fellowship.
Reflection Questionsgenerated
- How do I cultivate personal relationships within my faith community?
- In what ways can I express hope and encouragement to those I care about?
- Why is face-to-face communication important in building relationships?
- How can I better acknowledge and appreciate the friends in my life?
The early church on this verse — how the Fathers read it
The early church Fathers comment on the relational aspects of this passage, emphasizing the importance of peace and community in Christian life.
Do not let quarrelsomeness with its love of empty victory creep into our midst, for our aim is the elimination of all discord. Surely this is the meaning of the expression “Peace be to you.”Early Church Fathers on 3 John 1 →
John means by this that he still has many commands to give them.Early Church Fathers on 3 John 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 3 John 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I trust I shall shortly see thee,.... Either at Ephesus, where John was, or rather at the place where Gaius lived, see 3 John 1:10; and we shall speak face to face; freely and familiarly converse
Read John Gill on 3 John 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I trust I shall shortly see thee, and we shall speak face to face. Face to face - `mouth to mouth.' Peace - inward of conscience; fraternal of friendship; supernal of glory (Lyra). Friends.
Read Robert Jamieson on 3 John 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpeak face to face; otoma prov stoma, viz. by oral conference, which he hoped ere long to have opportunity for. He concludes with the usual Christian salutations.
Read Matthew Poole on 3 John 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. Ver. 14. But I trust] He could promise nothing peremptorily, but submits to God. Face to face] As iron whets iron, so doth the face of a man his friend.
Read John Trapp on 3 John 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Peace be to thee.] Mayest thou possess every requisite good, both of a spiritual and temporal kind. Our friends salute thee.] Desire to be affectionately remembered to thee. Greet the friends by name - remember me to all those with whom I am acquainted, as if I had specified them by name. This is a proof to me that this epistle was not sent to Corinth, where it is not likely John ever was; and where it is not likely he had any particular acquaintances, unless we could suppose he had seen some of them when he was an exile in Patmos, an island in the AEgean Sea. For other particulars concerning John, the reader is requested to refer to the preface to his gospel. Instead of φιλοι and…
Read AdamClarke on 3 John 1 →CambridgeThe Cambridge Bible for Schools and Colleges14. But I trust I shall shortly see thee] More closely, but I hope immediately to see thee. The punctuation of this passage should be assimilated to the parallel passage in the Second Epistle. There is no reason for placing a comma before ‘but I hope’ in the one case, and a full stop in the other.face to face] As in 2 John 1:12, this is literally ‘mouth to mouth.’Peace be to thee] Instead of the usual ‘Farewell’ we have an ordinary blessing with Christian fulness of meaning.Pax interna conscientiae,Pax fraterna amicitiae,Pax superna gloriae.Comp. John 20:19; John 20:26. The concluding blessing 1 Peter 5:14 is similar; comp. Ephesians 6:23; 2 Thessalonians 3:16; Galatians 6:16.Our friends…
Read Cambridge on 3 John 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I trust I shall shortly see thee ... - Notes at 2 John 1:12. Our friends salute thee - That is, your friends and mine. This would seem rather to refer to private friends of John and Gaius than to Christians as such.
Read Albert Barnes on 3 John 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. By name—Says Bengel, “just as if their names were written.” But as John knew the Church only by occasional visitations, and is writing only a private letter, he sends greeting not to the Church
Read Daniel Denison Whedon on 3 John 1 →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
Instead, I hope to see you soon and speak with you face to face. Peace to you. The friends here send you greetings. Greet each of our friends there by name.
but I hope to see you soon. Then we will speak face to face. Peace be to you. The friends greet you. Greet the friends by name.
Instead, I hope to see you soon and speak with you face to face. Peace to you. The friends here send you greetings. Greet each of our friends there by name.
But I hope to see you right away, and we will speak face to face. Peace be with you. The friends here greet you. Greet the friends there by name.
Tyndale line
But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
but I hope shortly to see thee, and we shall speak face to face. Peace be unto thee. The friends salute thee. Salute the friends by name.
but I hope shortly to see thee, and we shall speak face to face. Peace be unto thee. The friends salute thee. Salute the friends by name.
But I trust I shall shortly see thee, and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name.
For I trust I shall shortly see thee, and we shall speake mouth to mouth. Peace be with thee. The friends salute thee. Greete the friends by name.
Strictly literal
but I hope soon to see thee, and we will speak mouth to mouth. Peace [be] to thee. The friends greet thee. Greet the friends by name.
and I hope straightway to see thee, and mouth to mouth we shall speak. Peace to thee! salute thee do the friends; be saluting the friends by name.
and I hope to see you soon, and we will speak mouth to mouth. Peace to you! The friends greet you. Be greeting the friends by name.
But I expect to see you soon, and we will speak face to face.
From the Latin
But I hope speedily to see thee, and we will speak mouth to mouth. Peace be to thee. Our friends salute thee. Salute the friends by name.
Simplified
I hope to see you soon so we can talk face to face.
But I am hoping to see you in a short time, and to have talk with you face to face. May you have peace. Your friends here send you their love. Give my love to our friends by name.
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.
Spero autem protinus te videre, et os ad os loquemur. Pax tibi. Salutant te amici. Saluta amicos nominatim.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܣܒܪ ܐܢܐ ܕܝܢ ܕܒܥܓܠ ܐܚܙܝܟ ܘܦܘܡܐ ܠܘܬ ܦܘܡܐ ܢܡܠܠ
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.
ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
The standard critical text of the New Testament.
ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
The previous edition, still widely cited.
ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
The Society of Biblical Literature edition, freely licensed.
ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
The edition that turned scholarship toward the earliest manuscripts.
ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
An independent critical text built from the oldest witnesses then known.
ἐλπίζω δὲ εὐθέως σε ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
A recent critical edition following documentary evidence closely.
ἐλπίζω δὲ εὐθέως — ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
The reading of the majority of surviving manuscripts.
ἐλπίζω δὲ εὐθέως — ἰδεῖν, καὶ στόμα πρὸς στόμα λαλήσομεν.
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 |
|---|---|---|
| σε you | 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 3 John 1:14
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐλπίζω (i.e., *elpizō*) means to hope, expect, or look for. It can take various constructions, including accusative and dative cases, and can be used with infinitives to express what one hopes to do. The New Testament frequently employs this term in contexts of faith and trust, particularly in relation to God and salvation.
ἐλπίζω
[in LXX chiefly for בָּטַח, also for חָסָה, יָחַל pi., hi., etc. ;]
to look for, expect, hope (for): c. acc rei, Ro 8:24, 25, I Co 13:7, He 11:1; c. dat. rei (τ. τύχῃ, Thuc., iii, 97, 2), Mt 12:21; seq. καθώς, II Co 8:5; c. inf., Lk 6:34 23:8, Ac 26:7, Ro 15:24, I Co 16:7, II Co 5:11, Phl 2:19, 23, Read the full entry →
ἐλπίζω; impf. ἤλπιζον; Attic fut. ἐλπιῶ (Mt. xii. 21, and often in Sept. [(whence in Ro. xy. 12); ef. B. 37 (32); W.§13,1¢.]; the com. form ἐλπίσω does not occur in bibl. Grk.); 1 aor. ἤλπισα; pf. ἤλπικα ; [pres. pass. ἐλπίζομαι] ; (ἐλπίς, 4- v-); Sept. for M3 to trust; Mon to flee for refuge ; Sm to wait, to hope; to hope (in a religious sense, to wait for salvation with joy and full of confidence): τί, Ro. viii. 24 sq.; 1 Co. xiii. 7; (τὰ) ἐλπιζόμενα, things hoped for, Heb. xi. 1 [but WH mrg. connect ἐλπ. with the foll. tpayp.]; once with dat. of the obj. on which the hope rests, hopefully to trust in: τῷ ὀνόματι αὐτοῦ (as in prof. auth. once τῇ τύχῃ, Thue. 3, 97, 2), Mt. xii. 21 GLTTr WH [cf. B. 176 (153)]; καθώς, 2 Co. viii. δ. foll. by an inf. relating to the subject of the verb ἐλπίζω [cf. W. 331 (311); B. 259 (223)]: Lk. vi. 34; xxiii. 8; Acts xxvi.7; Ro. xv. 24; 1 Co. xvi. 7…
Read the full entry →ἐλπίζω. In ἃ soldier’s letter to his father the writer announces— ἐλπίζω ταχὺ προκόσαι (/. προκόψαι) τῶν θε[ῶ]ν θελόντων, ΚΤ hope to be quickly promoted, if the gods will’’ (BGU II. 42317 (ii/A.D.) = Selections, p. 91). Nero is described as ὃ δὲ τῆς οἰκουμένης καὶ προσδοκηθεὶς καὶ ἐλπισθείς in P Oxy VII. 10218 (A.D. 54): cf. Sy 3645 (A.D. 37) ἐπεὶ ἡ κατ᾽ εὐχὴν πᾶσιν ἀνθρώποις ἐλπισθεῖσα Γαΐου Καίσαρος Teppaνικοῦ Σεβαστοῦ ἡγεμονία κατήνγελται, οὐδὲν δὲ μέτρον χαρᾶς εὕρηκ(ε)ν ὁ κόσμος κτλ. When in P Ryl II. 2435 (ii/A.D.) two women write to their steward ἐλπίζοντες σὺν θεῷ τὸ πεδείον σπαρῆναι, the use of θεός alone does not, as the editors note, imply that the writer was a Christian (cf. Archiv i. p. 436), but P Iand 11? (iii/A.p.) ἐλπίδω yap εἰς θεὸν ὅτι παρακληθῆναι [βούλεται ὁ κύριός] pov ὁ ᾿Ε[πίμα]χος seems to point to Christian (or Jewish) authorship, cf. 1 Pet 3° and see the…
Read the full entry →ἐλπίζω (elpizō) — to hope/expect.
ἐλπίζω,
Attic dialect future -ῐῶ[LXX+NT+4th c.BC+]: aorist ἤλπισα [Refs 5th c.BC+]: perfect ἤλπικα [NT+3rd c.BC+]: pluperfect ἠλπίκειν [Refs 1st c.AD+]:—middle, [Refs 1st c.BC+]:—passive, aorist ἠλπίσθην [Refs 5th c.BC+]: perfect ἤλπισμαι [Refs 5th c.BC+], hope for, or rather (in earlier writers) look for, expect:—Constr.: with accusative, [Refs 5th c.BC+]: frequently with a dependent clause in infinitive, hope to do, or hope or expect that..; with future infinitive, ἐ. μιν ἀποθανέεσθαι [Refs 5th c.BC+]; ἐ. τὴν Εὐρώπην δουλώσεσθαι (variant{-ασθαι}) [Refs]: with aorist infinitive, ἐ. ποτὲ δεῖξαι [Refs 5th c.BC+]; the infinitive may be omitted, ἔκλυον ἃν.. οὐδ᾽ ἂν ἤλπισ᾽ αὐδάν (i.e. κλύειν) [Refs 5th c.BC+]; also ἐ. ὅπως.., with future, [Refs 5th c.BC+]:—passive, τὸ μηδαμὰ ἐλπισθὲν ἥξειν [Refs 1st…
Read the full entry →ἐλπίζω
elpizo
from 1680; to expect or confide:--(have, thing) hope(-d) (for), trust.
see GREEK for 1680
ἐλπίζω
v.
I hope, hope for, expect
ἐλπίζω ἔλπω to hope for, look for, expect, τι Aesch., etc.: c. inf. fut. or aor. to hope or expect that, Hdt., attic
of evils, to look for, fear, Soph., etc.
with inf. pres. it means little more than to think, deem, suppose, believe that, Hdt., attic
c. dat. to hope in . . , τῆι τύχηι Thuc.; εἴς τινα, ἐπί τινα NTest.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
hop:
1. In the Old Testament:
In the Revised Version (British and American) the New Testament "hope" represents the noun elpis (52 t), and the verb elpizo (31 t). King James Version, however, renders the noun in Heb 10:23 by "faith," and for the verb gives "trust" in 18 cases (apparently without much system, e.g. in Php 2 compare 2:19 and 23; see TRUST), while in Lu 6:35 it translates apelpizo, by "hoping for nothing again" (the Revised Version (British and American) "never despairing"). But in the Old Testament there is no Hebrew word that has the exact force of "expectation of some good thing," so that in the King James Version "hope" (noun and vb.) stands for some 15 Hebrew words, nearly all of which in other places are given other translation (e.g. mibhTach, is rendered "hope"…
Hope
One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). “Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).” Unbelievers are without this hope (Eph. 2:12;
→ General scriptures concerning Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14,15; 26:7,8; 28:20; Ro 4:18; 5:2-5; 8:24,25; 12:12; 15:4,13;
31 occurrences in the New Testament, rendered 18 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 31 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 36 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ οὐ μόνον ἐπὶ προγεγενημένοις ἤδη τοῖς ἄλλοις ἀγαθοῖς καὶ παροῦσι χαίρομεν, ἀλλὰ καὶ ἐπὶ μέλλουσι καὶ προσδοκωμένοις, οἷον ὅτε ἐλπίζομεν πλουτήσειν ἢ ἄρξειν ἢ ἐπαινεθήσεσθαι ἢ νόσων ἀπαλλαγὴν εὑρήσεσθαι ἢ εὐτονίας καὶ ῥώμης κοινωνήσειν ἢ…
ἀπῄει μὲν οὖν ὁ βασιλεὺς ἐλπίζων Ἰάκωβον παρέξειν τὸν γάμον, Ἰάκωβος δὲ τοῖς παισὶ δηλώσας τήν τε φθορὰν τῆς ἀδελφῆς καὶ τοῦ Ἐμμώρου τὴν δέησιν ἠξίου βουλεύεσθαι τί δεῖ ποιεῖν.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
σου τῆς φιλίας, καί, ὑπὲρ ὧν ἐνετείλου μοι διὰ τῆς προτέρας ἐπιστολῆς, εὑρήσεις γεγονότα. ἐλπίζω δέ, ὅτι παραγενόμενος εὑρήσεις πλείονα γεγονότα. Πρίμῳ δὲ καὶ Τυχαρίῳ εὐχαριστῶ μεγάλως· ταῖς γὰρ
και … … εν ἐρωτῶ … … οὐδέποτε ἠρνησάμην … …εται γὰρ ἐλπίζω πάλιν ι … … μου ἐλθεῖν· ἂν μὲν λέγει … … εἰ δ’ ἄρα
μόνον ἐπειδὴ πρὸς ὀψώνιον … … υ. τὸ οὖν παρεχόμενον ἀξιῶ … … · ἐλπίζω γὰρ τοῦ κυρίου Σαράπιδος θέλοντος προκόψαι καὶ ἀποδώσω … τας. πέμψω δέ σοι διὰ
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 εὐθέως (i.e. *eutheōs*) is an adverb meaning 'immediately' or 'at once.' It is derived from εὐθύς and is used frequently in the New Testament, particularly in the Gospels. Notably, some lexicons indicate that εὐθέως appears in various contexts, while others mention its interchangeability with εὐθύς in certain verses, particularly in Mark.
εὐθέως
adv.
(< εὐθύς),
[in LXX: Jb 5:3 (פִּתְאֹם), Wi 5:12, I Mac 11:12, al. ;]
straightway, at once, directly: Ga 1:16, Ja 1:24, III Jo 14 (cf. Dalman, Words, 28 f.), Re 4:2, and freq. in Mt, Lk, Jo, Ac (in Mk, εὐθύς), q.v.)
εὐθέως, adv., (fr. εὐθύς. straightway, immediately, forthwith: Mt. iv. 20, 22; viii. 3, and often in the histor. bks., esp. Mark’s Gospel [where, however, T Tr WH have substituted εὐθύς in some 35 out of 41 cases]; elsewhere only in Gal. i. 16 ; Jas. i. 24; Rev. iv. 2, (for o8nd, Job ν. 3). shortly, soon: 8 Jn. 14. [From Soph. down. ]
εὐθέως, the more common Hellenistic form for εὐθύς and εὐθύ, is found before both vowels and consonants: cf. Schmid A/éé2cismus ill. p. 126 and Mayser G7. p. 245. The following may serve as exx. of its use—P Par 635+ (B.c. 165) ἠβου[λόμ]ην μὲν εὐθέως καταπλεύσας ὀφθη[ν]αί σοι κατὰ τὸ ἐπιβάλλον, Ῥ Tebt I. 3010 (Β.6. 114) εὐθέως παραλαβὼν Τρύχαμβον, P Ryl II. 229% (A.p. 38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι πέϊμ͵)ψαι τὰς ἄλλας (ἀρτάβας) Ὑ, 1). 23019 (A.D. 40) μὴ [ο]ὖν ἄλλως ποιή[σ]ῃ(9) μὴ ἵνα δόξωμέν σε εὐθέως ἠλλάχθαι τὰ πρὸς ἡμᾶς, ‘‘do not neglect this, lest we think you to have become all at once estranged towards us” (Edd.), P Fay 119% (c. A.D. 100) εὐθέος πέμσις τὰ κτήνη, ‘‘send the animals at once,’ and BGU II. 4238 (ii/A.D.) (= Selections, p. 91) εὐθέως ὅτε εἰσῆλθον εἰς Μησηγούς, ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς, ““straightway when I entered Misenum, I received my…
Read the full entry →εὐθέως (eutheōs) — immediately.
Included with: εὐθύς, εῖα, ύ,
Ionic dialect and Epic dialect ἰθύς (which see: so always in Hom.and [Refs 5th c.BC+],
__A straight, direct, whether vertically or horizontally, opposed to σκολιός, καμπύλος, [Refs 5th c.BC+]; κατὰ τὸ εὐθὺ ἑστάναι stands still with reference to the vertical, of a spinning top, [Refs]; εὐ. πλόος, ὁδοί, [Refs 5th c.BC+]; εὐθείᾳ (i.e. ὁδῷ) by the straight road, [Refs 5th c.BC+]; τὴν εὐ. [Refs 5th c.BC+]; πλήρης τοῦ εὐθέος tired of going straight forward, [Refs]; ἡ ἐς τὸ εὐ. τῆς ῥητορικῆς ὁδός the direct road to.., [Refs 2nd c.AD+]; κατ᾽ εὐθύ on level ground, [LXX]; but ἡ κατ᾽ εὐ. τάσις in the direct line, [Refs 1st c.BC+]; on the same side, [Refs 2nd c.AD+]; also, opposed to εἰς τὸ ἐντός, [Refs 3rd…
εὐθέως
eutheos
adverb from 2117; directly, i.e. at once or soon:--anon, as soon as,
forthwith, immediately, shortly, straightway.
see GREEK for 2117
εὐθέως
Adv
immediately, soon
εὐθέως eutheōs 36x
immediately, instantly, at once, Mt. 8:3; 13:5
εὐθέως adverb of εὐθύς, q. v.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
93 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 33 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
Μωυσῆς δ’ ἑκάτερον ὑπερβάς, τὸ μὲν ὡς ἄσκεπτον καὶ ἀταλαίπωρον καὶ ἀφιλόσοφον, τὸ δ’ ὡς κατεψευσμένον καὶ μεστὸν γοητείας, παγκάλην καὶ σεμνοτάτην ἀρχὴν ἐποιήσατο τῶν νόμων, μήτ’ εὐθὺς ἃ χρὴ πράττειν ἢ τοὐναντίον ὑπειπὼν μήτ’, ἐπειδὴ προτυπῶσαι τὰς…
κατʼ αὐτὴν δὲ ταύτην τὴν ἡμέραν εὐθὺς φυτά τε καὶ σπέρματα γῆθεν ἀνέτειλε.
ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων: Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν: ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη: Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ̓ εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ:…
r Πισάις Ἡρακλήῳ χαίρειν. ὅταν πρὸς ἀνάγκην θέλῃς παρʼ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ κρατῶ, καὶ νῦν παρακληθεὶς τοὺς τρεῖς στατῆρας οὓς εἴρηκέ σοι Σέλευκος δοῦναί
ἐπεὶ κολάζομαι αὐτῶν εἰς Ἀφροδίτην πόλιν, καὶ θέρισον τὸν ὄγμον τῆς Ἀπιάδος καὶ λύσεις εὐθέως εἰς Ἀ … … τὰ δράγματα, καὶ τοὺς ἐλαιῶνας τοὺς ἐν τῇ Ἀπιάδι σκάψον.
ὅτι καταλαμβάνω σε, καὶ ποιῶ. ἐάν σοι οὖν δοκεῖ, κύριε, ἐλθεῖν πρὸς ἡμᾶς, καὶ εὐθέως γείνεται τὸ ἔργον· ἐξήτακα γὰρ, καὶ λέγουσιν ὅτι δυνατόν ἐστιν. ἀσπάζομαι τὴν Νόνναν καὶ
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2AS — Personal pronoun · second person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-2AS Part of Speech: Personal pronoun Person: second Case: Accusative Number: Singular
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
381 occurrences in the New Testament, rendered 50 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 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
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 στόμα (i.e., *stoma*) means 'mouth' and is used both literally and figuratively. It refers to the mouth of humans and animals, as well as metaphorically for speech and communication. In the New Testament, it appears in contexts related to speech, such as 'face to face' conversations, and also describes the edge of a weapon. The lexicons do not present significant disagreements regarding its meanings.
στόμα, -τος, τό
[in LXX chiefly for פֶּה ;]
the mouth: of man, Mt 15:11, Jo 19:29, Ac 11:8, al.; of animals, Mt 17:27, II Ti 4:17 (fig.), He 11:33, Ja 3:3, al.; fig., of inanimate things (ποταμοῦ, Hom.), ἤνοιξεν ἡ γῆ τὸ σ., Re 12:16; σ. μαχαίρας (Heb. פִּי־חֶרֶב, Ge 34:26 al.), the edge of the sword, Lk 21:24, He 11:34; esp. of the mouth as the organ of speech: opp. to καρδία,
στόμα. For στόμα the ‘‘mouth”’ of ἃ river or canal, cf. P Strass I. 55° (ii/a.D.) δίδομεν τοὺς ὑπογεγρα(μμένους) els aceroφυλᾳκίαν ἀπὸ στώματο[-] (1. στόματο[ ]) ΨιΓ[[α]]ναλί ) (“the canal Psinal( γ᾽} ἕως κτήματος ἀμπελί(ικοῦ) σίου Λεοντᾶτος, and OG/S g0** (Rosetta stone—B.C. 196) τὰ στόματα τῶν ποταμῶν, ‘the mouths of the canals.” For στόμα in prepositional phrases see P Giss I. 3612 (B.c. 161) at τέτταρες λέγουσαι ἐξ ἑνὸς στόματος γραίμματεῖ) Νεχούθει (with editor’s note and cf. Ac 2214), and the common καθὼς kal ἐν στόματι ὑπηγόρευσα, as in P Mon I. 1134 (a.p. 586). Στόμα πρὸς στόμα, as in 2 Jn™, 3 Jn, occurs in the Berlin magic papyrus 139, ed. Parthey in Adz. d. kinigl. Akad. d. Wissenschaften, Berlin, 1866, p. 121. The ‘‘ Hebraisms” involved in such phrases are discussed by Moulton Pro/eg. p.…
Read the full entry →στόμα (stoma) — mouth.
στόμα, τό,
Aeolic dialect στύμα [Refs 3rd c.BC+]; genitive στόματος, but στομάτοιο [Refs]:—mouth, [Refs 8th c.BC+]; ἱμείρων γλυκεροῦ σ. [Refs 6th c.BC+]; of animals, [Refs 8th c.BC+] —_plural_ is sometimes used for _sing._, ἀμφιπίπτων στόμασιν, of kissing, [Refs 5th c.BC+], and frequently in later Poets, [Refs 3rd c.BC+], the very jaws of the battle, as of a devouring monster, [Refs 8th c.BC+]
2. especially the mouth as the organ of speech, δέκα μὲν γλῶσσαι, δέκα δὲ στόματ᾽ [Refs 6th c.BC+]; frequently in Trag., σ. τὸ Δῖον the mouth of Zeus, [Refs 4th c.BC+]; τὸ Φοίβου θεῖον ἀψευδὲς σ. [Refs 5th c.BC+]; Μοισᾶν καπυρὸν σ. their mouthpiece, organ, [Refs 3rd c.BC+]; Πιερίδων τὸ σοφὸν σ., of Homer, [Refs 1st c.BC+]; speech, utterance, [Refs 5th c.BC+]; κἂν καλὸν φορῇ σ. [NT]: in plural…
στόμα
stoma
probably strengthened from a presumed derivative of the base of 5114;
the mouth (as if a gash in the face); by implication, language (and
its relations); figuratively, an opening (in the earth); specially,
the front or edge (of a weapon):--edge, face, mouth.
see GREEK for 5114
στόμα, ατος, τό
n.n.
the mouth, speech
στόμα stoma 78x
the mouth, Mt. 12:34; 15:11, 17, 18; 21:16; speech, words, Mt. 18:16; 2 Cor. 13:1; command of speech, facility of language, Lk. 21:15; from the Hebrew, ἀνοίγειν τὸ στόμα, to utter, to speak, Mt. 5:2, 13:35; also, used of the earth, to rend, yawn, Rev. 12:16; στόμα πρὸς στόμα λαλεῖν, to speak mouth to mouth, face to face, 2 Jn. 12; 3 Jn. 14; the edge or point of a weapon, Lk. 21:24; Heb. 11:34
στόμα στόμα, doric στύμα, ατος, τό, the mouth, Lat. os, Hom., etc.
the mouth as the organ of speech, δέκα μὲν γλῶσσαι, δέκα δὲ στόματ᾽ Il.; στ. τὸ δῖον the mouth of Jove, Aesch.; Μοισᾶν στόμα their mouthpiece, Theocr.;—with Preps., ἀνὰ στόμα ἔχειν to have always in one's mouth, Eur.: ἀπὸ στόματος by word of mouth, Xen., etc.: διὰ στόμα was in every one's mouth, Aesch.; πᾶσι διὰ στόματος 'tis the common talk, Theocr.: ἐξ ἑνὸς στ. with one voice, Ar.; κατὰ στόμα face to face, Hdt., attic
στ. ποταμοῦ the mouth of a river, Lat. ostia, Hom., etc.; so, ἠιόνος στ. μακρόν the wide mouth of the bay, Il.; στ. τοῦ Πόντου, Lat. fauces Ponti, Hdt.:—also, a chasm or cleft in the earth with a stream gushing out, id. Hdt.; τὸ ἄνω, τὸ κάτω στόμα τοῦ…
Read the full entry →Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
mowth (peh, chekh, garon (Ps 149:6); Aramaic pum, tera (Da 3:26); stoma, 71 times, once logos, i.e. "word of mouth," "speech" (Ac 15:27); once we find the verb epistomizo, "to silence," "to stop the mouth" (Tit 1:11)):
1. Literal Sense:
In addition to frequent references to man and animals, "Their food was yet in their mouths" (Ps 78:30); "And Yahweh opened the mouth of the ass" (Nu 22:28); "Save me from the lion's mouth" (Ps 22:21), etc., the term is often used in connection with inanimate things: mouth of a…
Is sometimes used in Scripture for speaker, Ex 4:16 Jer 15:19. God spoke with Moses "mouth to mouth," Numbers 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21…
79 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 78 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 211 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πάλιν δ’ αὖ τὸ ἡγεμονικώτατον ἐν ζῴῳ κεφαλὴ τοῖς ἀναγκαιοτάτοις ἑπτὰ χρῆται, δυσὶν ὀφθαλμοῖς, ἀκοαῖς ἴσαις, αὐλοῖς μυκτῆρος δυσίν, ἑβδόμῳ στόματι, δι’ οὗ γίνεται θνητῶν μέν, ὡς ἔφη Πλάτων, εἴσοδος, ἔξοδος δ’ ἀφθάρτων·
τοιγαροῦν ἐν τῇ εἰσβολῇ τῇ πρὸς θάλατταν τοῦ ὄρους τοὺς Ἑβραίους ἀπέφραττον τῷ στρατοπέδῳ κατὰ στόμα τοῦτο ἱδρυσάμενοι, ὅπως τὴν εἰς τὸ πεδίον ἔξοδον ὦσιν αὐτοὺς ἀφῃρημένοι.
οὐ μή, φησίν, γενηθῇς τοιοῦτος, οἵους ἀκούομεν ἀνομίαν ποιοῦντας ἐν τῷ στόματι δἰ ἀκαθαρσίαν, οὐδὲ κολληθήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι.
Διοσκόρου … Συρίωνος τοῦ Νεμεσίωνος … συκείου καὶ κλήρου κ … λιβὸς διῶρυξ καὶ στόμα … Σκύλακος Διοσκόρου οι … … … … … ων … … σιων
Σεγᾶθις Σαταβοῦτος τοῦ ΤεσιήουςἘσουήριος ἀπὸ κώμης Σοκνοπαίου Νήσου ὡς ἐτῶν ξ οὐλὴ ὑπὲρ τοῦ στόματος μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Στοτοήτεως τοῦ Στοτοήτεως τοῦ Στοτοήτεως ὡς ἐτῶν μ οὐλὴ
καὶ Ἡρω Φάσειτος καὶ τῶν πρεσβυτέρων κώμης Θεαδελφίας. δίδομεν τοὺς ὑπογεγραμμένους εἰς ἀφεσιοφυλακίαν ἀπὸ στόματος Ψιναλίτιδος ἕως κτήματος ἀμπελικοῦ Ἰσίου Λεοντᾶτος. ἔστι δέ· Ἡρακλοῦτος Σπαρτᾶς ἀπάτωρ Αὐνῆς Πτολεμαίου
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The Greek word στόμα (i.e., *stoma*) means 'mouth' and is used both literally and figuratively. It refers to the mouth of humans and animals, as well as metaphorically for speech and communication. In the New Testament, it appears in contexts related to speech, such as 'face to face' conversations, and also describes the edge of a weapon. The lexicons do not present significant disagreements regarding its meanings.
στόμα, -τος, τό
[in LXX chiefly for פֶּה ;]
the mouth: of man, Mt 15:11, Jo 19:29, Ac 11:8, al.; of animals, Mt 17:27, II Ti 4:17 (fig.), He 11:33, Ja 3:3, al.; fig., of inanimate things (ποταμοῦ, Hom.), ἤνοιξεν ἡ γῆ τὸ σ., Re 12:16; σ. μαχαίρας (Heb. פִּי־חֶרֶב, Ge 34:26 al.), the edge of the sword, Lk 21:24, He 11:34; esp. of the mouth as the organ of speech: opp. to καρδία,
στόμα. For στόμα the ‘‘mouth”’ of ἃ river or canal, cf. P Strass I. 55° (ii/a.D.) δίδομεν τοὺς ὑπογεγρα(μμένους) els aceroφυλᾳκίαν ἀπὸ στώματο[-] (1. στόματο[ ]) ΨιΓ[[α]]ναλί ) (“the canal Psinal( γ᾽} ἕως κτήματος ἀμπελί(ικοῦ) σίου Λεοντᾶτος, and OG/S g0** (Rosetta stone—B.C. 196) τὰ στόματα τῶν ποταμῶν, ‘the mouths of the canals.” For στόμα in prepositional phrases see P Giss I. 3612 (B.c. 161) at τέτταρες λέγουσαι ἐξ ἑνὸς στόματος γραίμματεῖ) Νεχούθει (with editor’s note and cf. Ac 2214), and the common καθὼς kal ἐν στόματι ὑπηγόρευσα, as in P Mon I. 1134 (a.p. 586). Στόμα πρὸς στόμα, as in 2 Jn™, 3 Jn, occurs in the Berlin magic papyrus 139, ed. Parthey in Adz. d. kinigl. Akad. d. Wissenschaften, Berlin, 1866, p. 121. The ‘‘ Hebraisms” involved in such phrases are discussed by Moulton Pro/eg. p.…
Read the full entry →στόμα (stoma) — mouth.
στόμα, τό,
Aeolic dialect στύμα [Refs 3rd c.BC+]; genitive στόματος, but στομάτοιο [Refs]:—mouth, [Refs 8th c.BC+]; ἱμείρων γλυκεροῦ σ. [Refs 6th c.BC+]; of animals, [Refs 8th c.BC+] —_plural_ is sometimes used for _sing._, ἀμφιπίπτων στόμασιν, of kissing, [Refs 5th c.BC+], and frequently in later Poets, [Refs 3rd c.BC+], the very jaws of the battle, as of a devouring monster, [Refs 8th c.BC+]
2. especially the mouth as the organ of speech, δέκα μὲν γλῶσσαι, δέκα δὲ στόματ᾽ [Refs 6th c.BC+]; frequently in Trag., σ. τὸ Δῖον the mouth of Zeus, [Refs 4th c.BC+]; τὸ Φοίβου θεῖον ἀψευδὲς σ. [Refs 5th c.BC+]; Μοισᾶν καπυρὸν σ. their mouthpiece, organ, [Refs 3rd c.BC+]; Πιερίδων τὸ σοφὸν σ., of Homer, [Refs 1st c.BC+]; speech, utterance, [Refs 5th c.BC+]; κἂν καλὸν φορῇ σ. [NT]: in plural…
στόμα
stoma
probably strengthened from a presumed derivative of the base of 5114;
the mouth (as if a gash in the face); by implication, language (and
its relations); figuratively, an opening (in the earth); specially,
the front or edge (of a weapon):--edge, face, mouth.
see GREEK for 5114
στόμα, ατος, τό
n.n.
the mouth, speech
στόμα stoma 78x
the mouth, Mt. 12:34; 15:11, 17, 18; 21:16; speech, words, Mt. 18:16; 2 Cor. 13:1; command of speech, facility of language, Lk. 21:15; from the Hebrew, ἀνοίγειν τὸ στόμα, to utter, to speak, Mt. 5:2, 13:35; also, used of the earth, to rend, yawn, Rev. 12:16; στόμα πρὸς στόμα λαλεῖν, to speak mouth to mouth, face to face, 2 Jn. 12; 3 Jn. 14; the edge or point of a weapon, Lk. 21:24; Heb. 11:34
στόμα στόμα, doric στύμα, ατος, τό, the mouth, Lat. os, Hom., etc.
the mouth as the organ of speech, δέκα μὲν γλῶσσαι, δέκα δὲ στόματ᾽ Il.; στ. τὸ δῖον the mouth of Jove, Aesch.; Μοισᾶν στόμα their mouthpiece, Theocr.;—with Preps., ἀνὰ στόμα ἔχειν to have always in one's mouth, Eur.: ἀπὸ στόματος by word of mouth, Xen., etc.: διὰ στόμα was in every one's mouth, Aesch.; πᾶσι διὰ στόματος 'tis the common talk, Theocr.: ἐξ ἑνὸς στ. with one voice, Ar.; κατὰ στόμα face to face, Hdt., attic
στ. ποταμοῦ the mouth of a river, Lat. ostia, Hom., etc.; so, ἠιόνος στ. μακρόν the wide mouth of the bay, Il.; στ. τοῦ Πόντου, Lat. fauces Ponti, Hdt.:—also, a chasm or cleft in the earth with a stream gushing out, id. Hdt.; τὸ ἄνω, τὸ κάτω στόμα τοῦ…
Read the full entry →Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
mowth (peh, chekh, garon (Ps 149:6); Aramaic pum, tera (Da 3:26); stoma, 71 times, once logos, i.e. "word of mouth," "speech" (Ac 15:27); once we find the verb epistomizo, "to silence," "to stop the mouth" (Tit 1:11)):
1. Literal Sense:
In addition to frequent references to man and animals, "Their food was yet in their mouths" (Ps 78:30); "And Yahweh opened the mouth of the ass" (Nu 22:28); "Save me from the lion's mouth" (Ps 22:21), etc., the term is often used in connection with inanimate things: mouth of a…
Is sometimes used in Scripture for speaker, Ex 4:16 Jer 15:19. God spoke with Moses "mouth to mouth," Numbers 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21…
79 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 78 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 211 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
πάλιν δ’ αὖ τὸ ἡγεμονικώτατον ἐν ζῴῳ κεφαλὴ τοῖς ἀναγκαιοτάτοις ἑπτὰ χρῆται, δυσὶν ὀφθαλμοῖς, ἀκοαῖς ἴσαις, αὐλοῖς μυκτῆρος δυσίν, ἑβδόμῳ στόματι, δι’ οὗ γίνεται θνητῶν μέν, ὡς ἔφη Πλάτων, εἴσοδος, ἔξοδος δ’ ἀφθάρτων·
τοιγαροῦν ἐν τῇ εἰσβολῇ τῇ πρὸς θάλατταν τοῦ ὄρους τοὺς Ἑβραίους ἀπέφραττον τῷ στρατοπέδῳ κατὰ στόμα τοῦτο ἱδρυσάμενοι, ὅπως τὴν εἰς τὸ πεδίον ἔξοδον ὦσιν αὐτοὺς ἀφῃρημένοι.
οὐ μή, φησίν, γενηθῇς τοιοῦτος, οἵους ἀκούομεν ἀνομίαν ποιοῦντας ἐν τῷ στόματι δἰ ἀκαθαρσίαν, οὐδὲ κολληθήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι.
Διοσκόρου … Συρίωνος τοῦ Νεμεσίωνος … συκείου καὶ κλήρου κ … λιβὸς διῶρυξ καὶ στόμα … Σκύλακος Διοσκόρου οι … … … … … ων … … σιων
Σεγᾶθις Σαταβοῦτος τοῦ ΤεσιήουςἘσουήριος ἀπὸ κώμης Σοκνοπαίου Νήσου ὡς ἐτῶν ξ οὐλὴ ὑπὲρ τοῦ στόματος μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Στοτοήτεως τοῦ Στοτοήτεως τοῦ Στοτοήτεως ὡς ἐτῶν μ οὐλὴ
καὶ Ἡρω Φάσειτος καὶ τῶν πρεσβυτέρων κώμης Θεαδελφίας. δίδομεν τοὺς ὑπογεγραμμένους εἰς ἀφεσιοφυλακίαν ἀπὸ στόματος Ψιναλίτιδος ἕως κτήματος ἀμπελικοῦ Ἰσίου Λεοντᾶτος. ἔστι δέ· Ἡρακλοῦτος Σπαρτᾶς ἀπάτωρ Αὐνῆς Πτολεμαίου
λαλέω (laleo) means to talk or speak, often implying a vocal utterance. It can refer to both human speech and the sounds made by animals or inanimate objects. The New Testament uses it in various contexts, such as to convey messages or make declarations (e.g., Matthew 9:33). Notably, it differs from λέγω (lego), which focuses more on the meaning of what is said.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λαλέω, -@; impf. 3 pers. sing. ἐλάλει, plur. ἐλάλουν; fut. AaAjow; 1 aor. ἐλάλησα; pf. λελάληκα; Pass., pres. λαλοῦμαι; pf. λελάλημαι; 1 aor. ἐλαλήθην; 1 fut. λαληθήcopa; [ἴτ. Soph. down]; found in bibl. Grk. much more freq. than in prof. auth., in Sept. times without number for 739 or 135, more rarely for V8; prop. to uller a sound (ef. [onomatop. /a-/a, ete.] Germ. lallen), to emit a voice, make one’s self heard ; hence to utter or form words with the mouth, to speak, haying reference to the sound and pronunciation of the words and in general the form of what is uttered, while λέγω refers to the meaning and substance of what is spoken; hence λαλεῖν is employed not only of men, esp. when chatting and prattling, but also of animals (of birds, Mosch. 3, 47 ; of locusts, Theoer. 5, 34; λαλοῦσι μέν, οὐ φράζουσι δέ, of dogs and apes, Plut. mor. ii. p. 909 a.), and so of inanimate things (as…
Read the full entry →λαλέω. In P Amh II. 1315 (early ii/A.D.) a brother writes to his sister with reference to the management of certain family property, stating that he will remain where he is until he learns that all is safely settled, and adding—eédml{w δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will, to escape from the talking and after the fifteenth to return home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections, p- 103) where the naughty boy writes to his father— οὐ θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you refuse to take me along with you to Alexandria, I won’t write you a letter, or speak to you, or wish you health henceforth,” P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦνTos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav) σου…
Read the full entry →λαλέω (laleō) — to speak.
λᾰλ-έω,
talk, chat, prattle, ἕπου καὶ μὴ λάλει [Refs 5th c.BC+]: with dative, talk to one, λαλῶν ἐν ταῖς ὁδοῖς σεαυτῷ [Refs 5th c.BC+]; opposed to λέγω, λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν [Refs 5th c.BC+]; λαλῶν μὲν.., λέγων δέ.. [Refs 4th c.BC+]
__b generally, talk, speak, [Refs 5th c.BC+]
2. talk of, τινα [Refs 3rd c.BC+]:—passive, πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον [Refs 5th c.BC+]
3. in later writers, ={λέγω}, speak, λαλεῖ οὐθὲν τῶν ἄλλων ζῴων πλὴν ἀνθρώπου [NT+5th c.BC+]; χειρσὶν ἅπαντα λαλήσας, of a pantomime, [NT+3rd c.BC+]passive, λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν it shall be told thee.., [NT]
λαλέω
laleo
a prolonged form of an otherwise obsolete verb; to talk, i.e. utter
words:--preach, say, speak (after), talk, tell, utter. Compare 3004.
see GREEK for 3004
λαλέω
v.
I speak, say
λαλέω laleō 296x
to make vocal utterance; to babble, to talk; in NT absol. to exercise the faculty of speech, Mt. 9:33; to speak, Mt. 10:20; to hold converse with, to talk with, Mt. 12:46; Mk. 6:50; Rev. 1:12; to discourse, to make an address, Lk. 11:37; Acts 11:20; 21:39; to make announcement, to make a declaration, Lk. 1:55; to make mention, Jn. 12:41; Read the full entry →
λαλέω λαλός to talk, chat, prattle, babble, Ar., etc.:—generally, to talk, say, Soph.
c. acc. to talk of, Theocr.
in late Gr., just like λέγω, to speak, NTest., Thuc.:—Pass., λαληθήσεταί σοι it shall be told thee, NTest.
the proper sense, to chatter, is sometimes opp. to articulate speech, as of monkeys, λαλοῦσι μὲν φράζουσι δὲ οὔ Plut.; of locusts, to chirp, Theocr.
of musical sounds, αὐλῶι λαλεῖν id. Theocr.
Verb-FAI-1P — Verb · future · active · indicative · first person · pluralfuture active indicative — an action still to come.
V-FAI-1P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: first Number: Plural
298 occurrences in the New Testament, rendered 81 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 298 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 661 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.
διὰ τοῦτο Μωυσῆν ἀνακέκληκε καὶ ἐλάλησεν αὐτῷ ὁ θεός.
καὶ τοῦ θεοῦ φθεγξαμένου πάλιν ἀκούσας ἠξίου λαλεῖν ἐπὶ τοῖς χρωμένοις·
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’…
ἀπαιτεῖς τὴν ἐνμένουσαν ἐν τῇ οἰκίᾳ σου τὸ ἐνοίκιον. ἵνα εὕρωμεν καὶ ἡμεῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Κουπανηοῦτι ἐπιστολήν, προστάξας, ἵνα εὕρῃ εὔλογον πρὸς αὐτὴν λαλῆσαι. θερμῶς ἀσπάζεταί σε
περὶ ἀργυρωματίων σὺν Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι·
περὶ τῶν ὀσπριδίων. περὶ τούτου οὐδὲν τετέλεσται. τὴν γὰρ ἀτιμίαν Θέων σοι κατʼ ὄψιν λαλήσει. ταχέως οὖν σπεῦσον, ὡς ἔγραψας, πρὸς ἡμᾶς γενέσθαι. ἀσπάζονταί σε οἱ ἐν οἴκωι πάντες.