Acts 11:25 — Word Study
N1904ἐξῆλθεν δὲ εἰς Ταρσὸν ὁ Βαρνάβας ἀναζητῆσαι Σαῦλον,
BSAHe went forthexerchomai▸ [son of prophecy, a leader in the church, departed, set out] thende [at that time, next] toeis [toward, into] TarsusTarsos [a city in Asia Minor, his hometown] <the>ho BarnabasBarnabas to seekanazēteō▸ [for the purpose of, in order to, search, seek out] Saul,Saulos [the Apostle Paul, formerly known as Saul]
| Greek | English | Parsing |
|---|---|---|
| ἐξῆλθεν | He went forth | Verb, second aorist, active |
| δὲ | then | Conjunction |
| εἰς | to | Preposition |
| Ταρσὸν | Tarsus | Noun, accusative, singular |
| ὁ | <the> | Article, nominative, singular |
| Βαρνάβας | Barnabas | Noun, nominative, singular |
| ἀναζητῆσαι | to seek | Verb, aorist, active |
| Σαῦλον, | Saul, | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Barnabas went to Tarsus to look for Saul, |
| KJV | Then departed Barnabas to Tarsus, for to seek Saul: |
| ASV | And he went forth to Tarsus to seek for Saul; |
| YLT | And Barnabas went forth to Tarsus, to seek for Saul, |
| WEB | Barnabas went out to Tarsus to look for Saul. |
| BBE | Then he went on to Tarsus, looking for Saul; |
Where they part company is ἀναζητῆσαι — see How Translations Differ.
The sentence has a main clause followed by an infinitive phrase that indicates the purpose of Barnabas's journey.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἐξέρχομαι
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 — Acts 11:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Ministry of Barnabas and Saulgenerated
Acts 11:25 describes Barnabas's journey to Tarsus to find Saul, who would later become a key figure in the spread of Christianity. This event occurs after Barnabas had already established a successful ministry in Antioch, where many were coming to faith. Barnabas's decision to seek out Saul indicates a strategic move to strengthen the church's leadership and teaching capabilities, as they would work together to disciple new believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 9:11–27 | “Get up!” the Lord told him. “Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. |
| 2 | Acts 21:39 | But Paul answered, “I am a Jew from Tarsus in Cilicia, a citizen of no ordinary city. Now I beg you to allow me to speak to the people.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἀναζητέω, anazēteōgenerated
The word ἀναζητέω, transliterated as anazētēō, means to search carefully. It is built from the prefix ἀνα- and the root ζητέω, which conveys the idea of seeking out or investigating something with diligence. This word is used in contexts where finding someone or something is challenging, as seen in Luke 2:44-45.
In this verse, Barnabas is actively seeking Saul, indicating a purposeful effort to locate him. The aorist infinitive form suggests that this action was intended to achieve a specific goal — to bring Saul into the ministry in Antioch, which would have significant implications for the early church.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible states, "Then Barnabas went to Tarsus to look for Saul," while the KJV uses, "Then departed Barnabas to Tarsus, for to seek Saul." Both translations convey the same essential meaning, though they differ slightly in phrasing.
Where they differ is in the rendering of ἐξῆλθεν. The ASV and YLT choose "went forth," while the KJV opts for "departed." Similarly, ἀναζητῆσαι is rendered as "to seek" in several versions, while DBY uses "seek out."
Sentence Structuregenerated
The main verb in this passage is ἐξῆλθεν, he went forth, which governs the entire clause. Following this, there are two phrases: a prepositional phrase indicating direction, εἰς Ταρσὸν, to Tarsus, and an infinitive phrase that describes the purpose of the action, ἀναζητῆσαι Σαῦλον, to seek Saul.
The structure shows that Barnabas's journey to Tarsus is not just a physical movement but a purposeful mission. The verb ἀναζητῆσαι indicates that he is actively searching for Saul, emphasizing the importance of this action in the context of the early church's growth.
Septuagint Backgroundgenerated
In Acts 11:25, the Greek word ἐξῆλθεν (exerchomai), meaning "He went forth," is used to convey the action of Barnabas going to Tarsus. This word corresponds to the Hebrew יָצָא (yatza), which also means "go or come out," as found in the Septuagint.
The choice of ἐξῆλθεν in this context carries the connotation of movement and purpose, highlighting Barnabas's active role in seeking out Saul, similar to the way the Hebrew word emphasizes departure or emergence in the Old Testament narratives.
In plain words — the whole versegenerated
Acts 11:25 shows Barnabas going to Tarsus to find Saul. This is significant because Saul, who later becomes known as Paul, would play a crucial role in spreading the message of Jesus. Barnabas's search for Saul demonstrates the importance of collaboration in ministry.
Frequently Asked Questionsgenerated
Barnabas went to Tarsus to find Saul, who he believed would be instrumental in the ministry at Antioch.
The name Barnabas means 'son of prophecy' or 'son of encouragement,' reflecting his role in the early church.
Saul, who later becomes Paul, is significant as he becomes one of the most influential apostles, spreading the Gospel to the Gentiles.
Barnabas's actions teach us about the importance of seeking out and supporting others in ministry and the collaborative nature of the church.
Reflection Questionsgenerated
- How can I actively seek out others to support in their spiritual journey?
- What does it mean to me to have a mentor or leader like Barnabas in my life?
- In what ways can I contribute to the ministry of my church, similar to Barnabas and Saul?
- How can I be more intentional in my relationships with fellow believers?
The early church on this verse — how the Fathers read it
Early church Fathers comment on Barnabas's mission to find Saul, highlighting its significance for the growth of the church.
Now it is good to read through the history what Jeremiah suffered among the people, in reference to whom he said, “I said: No more shall I speak or name the name of the Lord,” and again elsewhere,Early Church Fathers on Acts 11 →
"Then departed Barnabas to Tarsus, for to seek Saul." He came to the athletic wrestler, the general fit to lead armies, the champion of single combat, the lion - I am at a loss for words, say what I will - the hunting-dog, killer of lions,Early Church Fathers on Acts 11 →
"Then departed Barnabas to Tarsus," etc. But why did he take him off from Tarsus and bring him here? Not without good reason; for here were both good hopes, and a greater city, and a great body of people.Early Church Fathers on Acts 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 11:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen departed Barnabas to Tarsus,.... "In Cilicia" to seek Saul; who had been sent thither by the brethren that he might escape the rage of the Grecians, who sought to slay him, Acts 9:29.
Read John Gill on Acts 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen departed Barnabas to Tarsus, for to seek Saul: Then departed Barnabas (or, 'departed he,' according to the better reading), to Tarsus - a short run by sea from Seleucia, which he would probably
Read Robert Jamieson on Acts 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSaul, or Paul, being Barnabas’ s friend and acquaintance, whom Barnabas had brought to the knowledge of the apostles, ; he goes now to seek him, that they might advise and strengthen one another in the work of the Lord.
Read Matthew Poole on Acts 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 Then departed Barnabas to Tarsus, for to seek Saul: Ver. 25. Then departed Barnabas to Tarsus for to seek Saul] Not fearing to be outshined by him, who was now grown an admirable preacher, and an insatiable worshipper of Christ, but seeking the setting-up of Christ’ s kingdom by all means possible. To rejoice in and to improve the good parts of others for a public benefit (though it eclipseth thy light), and that from the heart, this is indeed to get above others; this is more than to excel others in any excellence, if this be wanting. Insatiabilis Dei cultor. Chrysost.
Read John Trapp on Acts 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Then departed Barnabas to Tarsus.—The act is every way significant. It indicates the assurance that Saul would approve of the work which had been going on at Antioch, and the confident belief that he was the right person to direct and organise it. It probably implies also some intercourse with the Apostle, by letter or message, since his departure from Jerusalem. In the absence of any direct record, we can only infer that Saul had remained at Tarsus, carrying on his occupation as a tent-maker (Acts 18:3), and preaching the gospel there and in the neighbouring cities of Cilicia (see Note on Acts 15:41) “to the Jew first and also to the Gentile.” It is clear that he must have heard of…
Read Charles John Ellicott on Acts 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. To Tarsus, for to seek Saul] The persecution raised against him obliged him to take refuge in his own city, where, as a Roman citizen, his person was in safety. See Acts 9:29-30.
Read AdamClarke on Acts 11 →CambridgeThe Cambridge Bible for Schools and Colleges25. Then departed Barnabas to Tarsus] The oldest MSS. omit “Barnabas.” Read, “And he went forth to Tarsus.”for to seek Saul] that he, to whom the Lord had appeared, and who had been marked as a “chosen vessel” (Acts 9:15) to bear the name of Christ before the Gentiles, might come with him to share in this new work of preaching to the Gentiles at Antioch.
Read Cambridge on Acts 11 →Albert Barnes1798–1870Barnes' Notes on the BibleThen departed ... - Why Barnabas sought Saul is not known. It is probable, however, that it was owing to the remarkable success which he had in Antioch.
Read Albert Barnes on Acts 11 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then Barnabas went to Tarsus to look for Saul,
Barnabas went out to Tarsus to look for Saul.
Then Barnabas went to Tarsus to look for Saul,
Then Barnabas departed for Tarsus to look for Saul,
Tyndale line
Then departed Barnabas to Tarsus, for to seek Saul:
And he went forth to Tarsus to seek for Saul;
And he went forth to Tarsus to seek for Saul:
Then Barnabas departed to Tarsus, to seek Saul:
Then departed Barnabas to Tarsus to seeke Saul:
Strictly literal
And he went away to Tarsus to seek out Saul.
And Barnabas went forth to Tarsus, to seek for Saul,
And Barnabas went forth to Tarsus, to seek for Saul,
Barnabas then went out to Tarsus to look for Saul.
From the Latin
And Barnabas went to Tarsus to seek Saul: whom, when he had found, he brought to Antioch.
Simplified
Then Barnabas went on to Tarsus to look for Saul,
Then he went on to Tarsus, looking for Saul;
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.
Profectus est autem Barnabas Tarsum, ut quæreret Saulum : quem cum invenisset, perduxit Antiochiam.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܘ ܢܦܩ ܗܘܐ ܠܛܪܣܘܣ ܠܡܒܥܐ ܠܫܐܘܠ
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.
ἐξῆλθεν δὲ εἰς Ταρσὸν — — ἀναζητῆσαι Σαῦλον,
The standard critical text of the New Testament.
ἐξῆλθεν δὲ εἰς Ταρσὸν — — ἀναζητῆσαι Σαῦλον,
The previous edition, still widely cited.
ἐξῆλθεν δὲ εἰς Ταρσὸν — — ἀναζητῆσαι Σαῦλον,
The Society of Biblical Literature edition, freely licensed.
ἐξῆλθεν δὲ εἰς Ταρσὸν — — ἀναζητῆσαι Σαῦλον,
The edition that turned scholarship toward the earliest manuscripts.
ἐξῆλθεν δὲ εἰς Ταρσὸν — — ἀναζητῆσαι Σαῦλον,
An independent critical text built from the oldest witnesses then known.
ἐξῆλθεν δὲ εἰς Ταρσὸν — — ἀναζητῆσαι Σαῦλον,
A recent critical edition following documentary evidence closely.
ἐξῆλθεν δὲ εἰς Ταρσὸν ὁ Βαρνάβας ἀναζητῆσαι Σαῦλον,
The reading of the majority of surviving manuscripts.
ἐξῆλθεν δὲ εἰς Ταρσὸν ὁ Βαρνάβας ἀναζητῆσαι Σαῦλον,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὁ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| Βαρνάβας Barnabas | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Acts 11:25
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐξέρχομαι, transliterated as exerchomai, is built from the prefix ἐξ meaning 'out of' and the root ἔρχομαι meaning 'to come' or 'to go.' It generally means to go or come out of a place, and can also refer to escaping, departing, or proceeding. In the New Testament, it appears in various contexts, including the expulsion of demons and the release of prisoners.
ἐξ-έρχομαι,
[in LXX chiefly and very freq. for יצא, also for עלה ,בֹּוא, etc. ;]
depon.,
ἐξέρχομαι ; impf. eEnpyounv; fut. ἐξελεύσομαι; 2 aor. ἐξῆλθον, plur. 2 pers. ἐξήλθετε, 3 pers. ἐξῆλθον, and in LT Tr WH the Atex. forms (see ἀπέρχομαι, init.) ἐξήλGare (Mt. xi. 7, 8,9; xxvi.55; Mk. xiv. 48, ete.), ἐξῆλθαν (1 Jn. ii. 19; 2Jn. 7 [here Tdf. -Ao0v; 3 Jn. 7, ete.]); pe. ἐξελήλυθα;: plpf. ἐξεληλύθειν (Lk. viii. 38, ete.) ; Sept. for N¥? times without number ; to go or come out of; 1. properly; a. with mention of the place out of which one goes, or of the point from which he departs; a. of those who leave a place of their own accord: with the gen. alone, Mt. x.14 (1, Τ Tr WH insert ἔξω) ; Acts xvi. 39RG. foll. by ἐκ : Mk. v. 2; vii. 31; Jn. iv. 30; viii. 59; Acts vii. 3 sq.; 1 Co. v. 10; Rev. xviii. 4, ete. foll. by ἔξω with gen. — with addition of εἰς and ace. of place, Mt. xxi. 17; Mk. xiv. 68; or παρά with ace. of place, Acts xvi. 13; or πρός twa, ace. of pers., Heb. xiii.…
Read the full entry →ἐξέρχομαι. For this verb in its ordinary sense it is sufficient to cite P Oxy II. 282" (a complaint against a wife—a.D. 30-35) kata πέρ[α]ς ἐξῆλθε] kal ἀπηνέκαντο (/. —éyKavto) τὰ ἡμέτερα, ‘finally she left the house and they carried off my belongings,” 26. III. 472! (c. A.D. 130) ἀπὸ τῆς ἐκείνου οἰκίας ἐξεληλύθει, 25. 5287 (ii/a.D.) ἀφ᾽ ὡς ἐκξῆλθες (1. €E—) ἀπ᾽ ἐμοῦ πένθος ἡγούμην, ‘‘ever since you Jeft me I have been in mourning” (Edd.): cf. for the constr. with ἀπό, Lk 55. P Oxy I. 1128 (iii/iv A.D.) δήλωσόν por ἢ πλοίῳ éépx [et] ἢ ὄνῳ shows the verb followed by the instrumental dat.: cf. Jn 21%. For ἐξέρχομαι of the driving forth of demons, as in Mk 178 a/., cf. the magical P Par 5741248 (ili/A.D.) (= Selections, p. 114) ἔξελθε, Satpov,. . . Kal ἀπόστηθι ἀπὸ τοῦ 8(e)i(va), and for the verb followed by ἔπί cf. P Tebt 11. 283° (B.c. 93 or 60) ἐξελήλυθεν ἐπὶ τὴν + + μητέρα pov, “‘made…
Read the full entry →ἐξέρχομαι (exerchomai) — to go out.
ἐξέρχομαι,
future -ελεύσομαι (but in Attic dialect ἔξειμι (A) supplies the future, also imperfect ἐξῄειν): aorist 2 ἐξῆλθον, the only tense used in [Refs 8th c.BC+]:— go or come out of, with genitive loci, τείχεος, πυλάων, πόληος, [Refs 8th c.BC+]; ἐ. δωμάτων, χθονός, etc., [Refs 5th c.BC+]; of an actor, come out on the stage, [Refs 5th c.BC+]: absolutely, come forth, ἐ. καὶ ἀμῦναι [Refs 8th c.BC+]
__b rarely with accusative, ἐξῆλθον τὴν Περσίδα χώραν [LXX+5th c.BC+]
__c absolutely, march out, go forth, [Refs 5th c.BC+]
__d of an accused person, withdraw from the country to avoid trial, opposed to φεύγω, [Refs 4th c.BC+]
ἐξέρχομαι
exerchomai
from 1537 and 2064; to issue (literally or figuratively):--come
(forth, out), depart (out of), escape, get out, go (abroad, away,
forth, out, thence), proceed (forth), spread abroad.
see GREEK for 1537
see GREEK for 2064
ἐξέρχομαι
v.
I go out, come out
ἐξέρχομαι exerchomai 218x
to go or come out of; to come out, Mt. 5:26; 8:34; to proceed, emanate, take rise from, Mt. 2:6; 15:18; 1 Cor. 14:36; to come abroad, 1 Jn. 4:1; to go forth, go away, depart, Mt. 9:31; Lk. 5:8; to escape, Jn. 10:39; to pass away, come to an end, Acts 16:19
ἐξέρχομαι fut. -ελεύσομαι in attic ἔξειμι supplies the fut., as also the imperf. ἐξῄειν aor2 ἐξῆλθον Dep.:— to go or come out of, c. gen. loci, Hom., Hdt., etc.; of an actor, to come out on the stage, Ar.:—also c. acc., ἐξ. τὴν χώρην Hdt.:—absol. to go away, march off, Il.: also, to march out, go forth, ἐπί τινα Hdt.:—c. acc. cogn. to go out on an expedition, Xen.: to go through a work, Soph.
ἐξ. εἰς ἔλεγχον to stand forth and come to the trial, Eur.: to turn out so and so, Soph.
c. acc. rei, to execute, Thuc.
of Time, to come to an end, expire, Hdt., Soph.
of prophecies, dreams, events, to be accomplished, come true, Hdt.; ὀρθὸν ἐξ. to come out right, Soph.; μὴ ἐξέλθῃ σαφής lest he turn out a true prophet, id. Soph.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
220 occurrences in the New Testament, rendered 85 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 217 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 332 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.
"ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου“ (Gen.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
νῦν δὲ ὅ λέγει: τὰ φύλλα οὐκ ἀπορυήσεται, τοῦτο λέγει: ὅτι πᾶν ῥῆμα, ὃ ἐὰν ἐξελεύσεται ἐξ ὑμῶν διὰ τοῦ στόματος ὑμῶν ἐν πίστει καὶ ἀγάπῃ, ἔσται εἰς ἐπιστροφὴν καὶ ἐλπίδα πολλοῖς.
Σωκράτης Ἀθηνοδώρῳ καὶ Ἀμμωνίῳ ἀμφοτέροις χαίρειν. καλῶς ποιήσετε ἐξελθόντες εἰς Τιβεριανὴν στομώσαντες τὰ σιδήρια τῶν σκληρουργῶν. ἄχρηστα γὰρ πάντα τὰ σιδήρια ἅπαξ ἵνα
τιμιωτάτοις χαίρειν. καλῶς ποιήσετε ἐπεὶ οἱ σκληρουργοὶ λέγουσίν μοι ὅτι οὐχ εἰσερχόμεθα ἔσω στομῶντες ἐξελθόντες στομώσατε. καὶ γράφετε ἡμᾶς ἀργεῖν. ἐκ δύο τὸ … ἓν δρᾶ, ἵνα στομώσητε ἢ
σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ ἆρον αὐτῶν τὴν πρόφασιν μετὰ δύο σφυροκόπων Μα … Μωνισπος
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 →
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 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 1,766 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 →
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·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The word Ταρσός (Tarsos) refers to Tarsus, a city in Cilicia, mentioned in the New Testament. It is noted as the birthplace of the Apostle Paul. The term is derived from a root that may relate to a flat basket, but its primary use in the New Testament is geographical.
Ταρσός, -οῦ
Tarsus, a city of Cilicia: Ac 9:30 11:25 22:3.†
Ταρσός (Tarsos) — Tarsus.
ταρσ-ός,
Attic dialect ταρρός, ὁ: also with irregular plural ταρσά, τά, [Refs 3rd c.AD+]: (τέρσομαι):— frame of wicker-work, crate, flat basket, for drying cheeses on, ταρσοὶ μὲν τυρῶν βρῖθον [Refs 8th c.BC+]: generally, basket, [Refs 5th c.BC+]
2. mat of reeds, such as were built into brickwork to bind it together, ταρσοὶ καλάμων [Refs 5th c.BC+]; τ. καλάμου [Refs 5th c.BC+]
3. mass of matted roots, [Refs 4th c.BC+]
II. of various broad flat surfaces, resembling a ταρσός [Refs]
II.1. τ. ποδός flat of the foot. the part between the toes and the heel, [Refs 8th c.BC+] (but also, palm of the hand, [Refs 1st c.AD+]: generally, foot, [Refs 2nd c.AD+]
II.1. b palm of the hand, [Refs 2nd c.AD+]
Ταρσός
Tarsos
perhaps the same as tarsos (a flat basket); Tarsus, a place in Asia
Minor:--Tarsus.
Ταρσός, οῦ, ἡ
n.f.
Tarsus
Ταρσός Tarsos 3x
Tarsus, the chief city of Cilicia, and birth-place of the Apostle Paul, Acts 9:30; 11:25; 22:3*. See PhotoGuide.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
tar'-sus (Tarsos, ethnic Tarseus) :
1. Situation
2. Foundation Legends
3. Tarsus under Oriental Power
4. Tarsus under Greek Sway
5. Tarsus in the Roman Empire
6. The University
7. The Tarsian Constitution 8. Paul of Tarsus
9. Later History
LITERATURE
1. Situation:
The chief city of Cilicia, the southeastern portion of Asia Minor. It lay on both banks of the river Cydnus, in the midst of a fertile alluvial plain, some 10 miles from the seacoast. About 6 miles below the city the river broadened out into a considerable lake called Rhegma (Strabo xiv.672), which afforded a safe anchorage and was in great part fringed with quays and dockyards. The river itself, which flowed southward from the Taurus Mountains with a clear and swift stream, was navigable to light craft, and Cleopatra, when she visited Antony at Tarsus in 38 BC, was able to sail in her richly decorated barge into the very heart of the…
Tarsus
The chief city of Cilicia. It was distinguished for its wealth and for its schools of learning, in which it rivalled, nay, excelled even Athens and Alexandria, and hence was spoken of as “no mean city.” It was the native place of the Apostle Paul (Acts 21:39). It stood on the banks of the river Cydnus, about 12 miles north of the Mediterranean. It is said to have been founded by Sardanapalus, king of Assyria. It is now a filthy, ruinous Turkish town, called Tersous. (See PAUL.)
the chief town of Cilicia, "no mean city" in other respects, but illustrious to all time as the birthplace and early residence of the apostle Paul. (Acts 9:11; 21:39; 22:3) Even in the flourishing period of Greek history it was a city of some considerable consequence. In the civil wars of Rome it took Caesar’s aide, sad on the occasion of a visit from him had its name changed to Juliopolis. Augustus made it a "free city." It was renowned as a place of education under the early Roman emperors. Strabo compares it in this respect to Athens unto Alexandria. Tarsus also was a place of much commerce. It was situated in a wild and fertile plain on the banks of the Cydnus. No ruins of any importance remain.
The name of a celebrated city, the metropolis of Cilicia, in the southeastern part of Asia Minor; situated six miles from the Mediterranean, on the banks of the river Cydnus, which flowed through and divided it into two parts. Tarsus was distinguished for the culture of Greek literature and philosophy, so that at one time, in its schools and in the number of its learned men, it was the rival of Athens and Alexandria. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city of Augustus. It was the privilege of such cities that they were governed by their own laws and magistrates, and were not subjected to tribute, to the jurisdiction of a Roman governor, nor to the power of a Roman garrison, although they acknowledged the supremacy of the Roman people, and were bound to aid them against their enemies.
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
Ταρσὸς γὰρ παρʼ αὐτοῖς τῶν πόλεων ἡ ἀξιολογωτάτη καλεῖται μητρόπολις οὖσα τὸ ταῦ πρὸς τὴν κλῆσιν ἀντὶ τοῦ θῆτα μεταβαλόντων.
τὸν ἅπαντα χρόνον· ἣν ποιεῖται Πατεῖνις τρίτος Ταγώνσιος μητρὸς Ταορσεῦτος ὡς ἐτῶν κε οὐλὴ ταρσῷ δεξιῷ Τατιθίγξι Κρονίδου μητρὸς Τααρμιύσιος ὡς ἐτῶν λζ εὔσημος τὸν δεξιὸν ὀφθαλμόν· εὐδοκεῖ δὲ
ὀφθαλμῶι δεξιῶι καὶ ὑποκεχυμένος τὸν ἄλλον ἀριστερὸν ὀφθαλμὸν καὶ οὐλὴ ὀφρύι ἀριστερᾷ ἄκρᾳ παρὰ ταρσὸν μεμερικέναι μετὰ τὴν ἑαυτοῦ τελευτὴν τοῖς γεγονόσι αὐτῶι ἐξ ἧς σύνεστιν γυναικὸς Ταορσεῦτος τῆς
Γερμανικοῦ Αὐτοκράτορος Τῦβι θ. Πετσῖρις ὡς ἐτῶν με ἀναφάλαντος οὐλὴ ὀφρύι ἀριστερᾷ ἄκρᾳ παρὰ ταρσόν.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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 name Βαρναβᾶς (Barnabas) is derived from Aramaic, meaning 'son of encouragement' or possibly 'son of prophecy.' It appears frequently in the New Testament, notably in Acts and the letters of Paul. Some sources suggest it may be a variation of another name, but this is debated. Key references include Acts 4:36 and Galatians 2:1.
Βαρ-ναβᾶς, -α, ὁ
(Aram. בַּר, son, as prefix to another word interpreted in Ac 4:36, τῆς παρακλήσεως, perh. נְבוּאָה, wh., however, should be rendered by προφητεία as in II Es 6:14, LXX. Deiss., BS, 309 f., thinks Β. may be a variant of the name Βαρνεβοῦς, son of Nebo, found in a Syrian Inscr., altered with a view to disguising its origin; v. also Milligan, NTD, iii; Dalman, Gr., 142),
Barnabas: Ac 4:36 9:27 11:22, 30 12:25 13-15, I Co 9:6, Ga 2:1, 9, 13, Col 4:10.†
Βαρνάβας (Barnabas) — Barnabas.
Βαρναβᾶς, -α, ὁ (Aram. בַּר, son, as prefix to another word interpreted in Act.4:36, τῆς παρακλήσεως, perh. נְבוּאָה, wh., however, should be rendered by προφητεία as in II Est.6:14, LXX. Deiss., BS, 309f., thinks Β. may be a variant of the name Βαρνεβοῦς, son of Nebo, found in a Syrian Inscr., altered with a view to disguising its origin; see also Milligan, NTD, iii; Dalman, Gr., 142),
Barnabas: Act.4:36 9:27 11:22, 30 12:25 13-15, 1Co.9:6, Gal.2:1, 9 13, Col.4:10.†
Read the full entry →Βαρναβᾶς
Barnabas
of Chaldee origin (1247 and 5029); son of Nabas (i.e. prophecy);
Barnabas, an Israelite:--Barnabas.
see HEBREW for 01247
see HEBREW for 05029
Βαρνάβας, α, ὁ
n.m.
Barnabas
Βαρναβᾶς Barnabas 28x
Barnabas, pr. name, Acts 4:36; 13:1f.; 14:12; 15:2f.; 1 Cor. 9:6; Gal. 2:1, 9, 13; Col. 4:10
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
bar'-na-bas (Barnabas, "son of exhortation," or possibly "son of Nebo"): This name was applied to the associate of Paul, who was originally called Joses or Joseph (Ac 4:36), as a testimony to his eloquence. Its literal meaning is "son of prophecy" (bar, "son"; nebhu'ah, "prophecy"). Compare word for prophet in Ge 20:7; De 18:15,18, etc. This is interpreted in Ac 4:36 as "son of exhortation" the Revised Version (British and American), or "son of consolation" the King James Version, expressing two sides of the Greek paraklesis, that are not exclusive. The office of a prophet being more than to foretell, all these interpretations are admissible in estimating Barnabas as a…
Barnabas
Son of consolation, the surname of Joses, a Levite (Acts 4:36). His name stands first on the list of prophets and teachers of the church at Antioch (13:1). Luke speaks of him as a “good man” (11:24). He was born of Jewish parents of the tribe of Levi. He was a native of Cyprus, where he had a possession of land (Acts 4:36, 37), which he sold. His personal appearance is supposed to have been dignified and commanding (Acts 14:11, 12). When Paul returned to Jerusalem after his conversion, Barnabas took him and introduced him to the apostles (9:27). They had probably been companions as students in the school of Gamaliel.
(son of consolation or comfort) a name given by the apostles, (Acts 4:36) to Joseph (or Jose), a Levite of the island of Cyprus, who was early a disciple of Christ. In (Acts 9:27) we find him introducing the newly-converted Saul to the apostles at Jerusalem. Barnabas was sent to Jerusalem, (Acts 11:19-26) and went to Tarsus to seek Saul, as one specially raised up to preach to the Gentiles. (Acts 26:17) He brought him to Antioch, and was sent with him to Jerusalem. (Acts 11:30) On their return, they were ordained by the church for the missionary work, (Acts 13:2)…
Son of consolation, or JOSES, a disciple of Jesus, and a companion of the apostle Paul. He was a Levite, and a native of the isle of Cyprus, and is said to have sold all his property, and laid the price of it at the apostles’ feet, Ac 4:36,37. When Paul came to Jerusalem, three years after his conversion, about A. D. 38, Barnabas introduced him to the other apostles, Ac 9:26,27. Five years afterwards, the church at Jerusalem, being informed of the progress of the gospel at Antioch, sent Barnabas thither, who beheld with great joy the wonders of the grace of God, Ac 11:20-24. He afterwards went to Tarsus, to seek Paul and bring him to Antioch, where they dwelt together two years, and great numbers were converted. They left…
29 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 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The Greek word ἀναζητέω (anazēteō) is built from the prefix ἀνα- and the root ζητέω, meaning to search out or seek carefully. It covers the act of investigating or searching, particularly for people, often implying difficulty. In the New Testament, it appears in contexts such as Luke 2:44-45 and Acts 11:25, where the focus is on diligent searching.
ἀνα-ζητέω, -@; [impf. ἀνεζήτουν); 1 aor. ἀνεζήτησα; ‘to run through with the eyes any series or succession of men or things, and so to seek out, search through, make diligent search, Germ. daran hinsuchen, aufsuchen’ (Win. De verb. comp. ete. Pt. iii. p. 14): τινά, Lk. ii. 44, (and 45 Ltxt. T Tr WH); Acts xi. 25. (See exx. fr. Grk. writ. [fr. Plato on] in Win. 1. c.)
ἀναζητέω. The verb is capable of general use, as in P Oxy VII. 106618 (iii/A.D.) ἀναζήτησον [ῥίνην] ‘look for a file.” But it is specially used of searching for human beings, with an implication of difficulty, as in the NT passages. So P Hib I. 71° (B.c. 245-4) τὴν πᾶσαν σπουδὴν ποίησαι ὅπίως
ἀναζητέω (anazēteō) — to search.
ἀναζητ-έω,
investigate, τὰς αἰτίας[Refs 5th c.BC+]: —passive, [Refs 5th c.BC+]
II. search out, discover, τὰ παραλελειμμένα ὑπὸ τῶν προτέρων ἀρχείων[Refs 3rd c.BC+]; search for, μαστροπούς[Refs 1st c.AD+]
ἀναζητέω
anazeteo
from 303 and 2212; to search out:--seek.
see GREEK for 303
see GREEK for 2212
ἀναζητέω
v.
I seek out, search for
ἀναζητέω anazēteō 3x
to track; to seek diligently, inquire after, search for, Lk. 2:44, 45; Acts 11:25*
ἀναζητέω to examine into, investigate, τὰ ὑπὸ γῆς Plat.: Pass., Hdt., etc.
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
3 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 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰσὶ δέ γε ἃς ἀναζητοῦντες εὕρομεν διτταί, περὶ ὧν τὰ προσήκοντα, ἐὰν οἷόν τε ᾖ, λέξομεν.
Ῥωμαῖοι δὲ τὸν Ἰώσηπον ἀναζητοῦντες κατά τε ὀργὴν σφετέραν καὶ σφόδρα τοῦ στρατηγοῦ φιλοτιμουμένου, μεγίστη γὰρ ἦν μοῖρα τοῦ πολέμου ληφθείς, τούς τε νεκροὺς διηρεύνων καὶ τοὺς ἀποκρύφους.
ἄξιος δραχμῶν η ὑπό τινων λῃστρικῶι τρόπωι ἐπὶ τῆς θύρας μου. διὸ ἀξιῶ γράψαι ἀναζητῆσαι ὑπὲρ τοῦ μέρους. εὐτύχει. Αὐνῆς ἐτῶν λε, οὐλὴ ἀντίχειρι ἀριστερῷ.
διὰ ὄνων εἰς λόγον δεσμῶν ἑξακοσίων . διὸ ἀξιῶ γράψαι τῷ τῆς κώμης ἀρχεφόδῳ ἀναζητῆσαι ὑπὲρ τοῦ μέρους. εὐτύχει. Ἡρακλῆς Πνεφερῶτος ἐπιδέδωκα τὸ προκείμενον ὑπόμνημα.
στήμονος σταθμία δύο · καθυπονοῶ δὲ τοὺς ἐν τῷ ἐποικίῳ καταγεινομένους. διὸ ἀξιῶ γράψαι ἀναζητῆσαι ὑπὲρ τοῦ μέρους πρὸς τὴν δέουσαν ἐπέξοδον. εὐτύχει. Τεσενοῦφις ὡς ἐτῶν κη οὐλὴ κνήμῃ
The Greek word Σαῦλος (i.e., Saulos) is the Hellenized form of the Hebrew name Σαούλ (Shaul), referring to Saul, the Jewish name of the Apostle Paul. It appears frequently in the New Testament, particularly in the Book of Acts, where it is associated with significant events in Paul's life. The lexicons do not present notable disagreements regarding its meaning.
Σαῦλος, -ου, ὁ (Hellenized form of Σαούλ, q.v.),
Saul, the Jewish name of the Apostle Paul: Ac 7:58 8:1, 3 9:1, 8, 11, 22, 24 11:25, 30 12:25 13:1, 2, 7, 9.†
Σαῦλος, -ov, 6, (see Σαούλ, 2), Saul, the Jewish name of the apostle Paul [ef. Woldemar Schmidt in Herzog ed. 2 xi. p. 357 sq.; Conybeare and Howson, St. Paul, i. 150 8564. (Am. ed.); Farrar, St. Paul, ch. xix. fin.; B.D. Am. ed. s.v. Names]: Acts vii. 58; viii. 1, 3; ix. 1, 8,11, 19 Rec.. 22, 24, 26 Rec.; xi. 25,30; xii. 25; xiii. 1 sq. 7, 9.
Σαῦλος, the Grecized form of the Apostle Paul’s Jewish name Σαούλ. For the phrase Σαῦλος ὁ kal Παῦλος (Ac 139), see s.v. Παῦλος, and cf. the discussion on ὁ καί s.v. ὁ (10). No instances of the name Zaddos are given in Preisigke’s Namenbuch, but an indecl. proper name Σαῦλ is cited from P Flor III. 28017 (a.p. 514) τοῦ θαυμασ(ιωτάτου) Ladd aktovaplov.
Σαῦλος (Saulos) — Saul.
σαῦλος, η, ον,
an adjective descriptive of gait and carriage, defined as τὸ φαῦλον καὶ διερρυηκός by [Refs 5th c.BC+]; σαῦλα ποσὶν βαίνουσα, applied to the gait of the tortoise, straddling, waddling, [Refs]; of the loose, wanton gait of courtesans or Bacchantes, σ. βαίνειν [Refs 6th c.BC+]; also of a prancing horse, σ. βαίνειν, ἵππος ὡς κορωνίης [Refs 7th c.BC+]
Σαῦλος (Saulos) — Saul.
σαῦλος, η, ον,
an adjective descriptive of gait and carriage, defined as τὸ φαῦλον καὶ διερρυηκός by [Refs 5th c.BC+]; σαῦλα ποσὶν βαίνουσα, applied to the gait of the tortoise, straddling, waddling, [Refs]; of the loose, wanton gait of courtesans or Bacchantes, σ. βαίνειν [Refs 6th c.BC+]; also of a prancing horse, σ. βαίνειν, ἵππος ὡς κορωνίης [Refs 7th…
∑αῦλος
Saulos
of Hebrew origin, the same as 4549; Saulus (i.e. Shaul), the Jewish
name of Paul:--Saul.
see GREEK for 4549
Σαῦλος, ου, ὁ
n.m.
Saul, the apostle
Σαῦλος Saulos 15x
Saul, the Hebrew name of the Apostle Paul, Σαούλ with a Greek termination, Acts 7:58; 8:1, 3; 9:1
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
sol (sha'ul; Saoul):
(1) The first king of Israel.
I. EARLY HISTORY
1. Name and Meaning
2. Genealogy
3. Home and Station
4. Sources for Life
5. Election as King
6. Reasons for It
II. REIGN AND FALL
1. His First Action
2. Army Reorganized
3. Battle of Michmash
4. Defeats the Amalekites
5. Deposition Pronounced
6. David Introduced to Saul
7. Two Accounts
8. Saul's Envy of David
9. Attempts to Get Rid of David
10. David Spares Saul
11. Saul's Divided Energies
12. Consults a Necromancer
13. Battle of Gilboa
14. Double Accounts
15. Saul's Posterity
III. CHARACTER
1. Book of Chronicles
2. Saul's Failings
3. His Virtue
4. David's Elegy
I. Early History.
1. Name and Meaning:
The name Saul is usually regarded as simply the passive participle of the verb "to ask," and so meaning "asked" (compare 1Sa 8:4 ff), but the gentilic adjective sha'uli (
Saul
Asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.
(2.) The son of Kish (probably his only son, and a child of prayer, “asked for”), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father’s she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, “the hill of God,” A.V.; lit., as in R.V. marg., “Gibeah of God”), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to “the land of Shalisha,” and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel’s home at Ramah (9:5-10). At this point…
(desired), more accurately Shaul. One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48) (B.C. after 1450.) The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel 1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and…
The son of Kish, of the tribe of Benjamin, the first king of the Israelites, anointed by Samuel, B. C. 1091, and after a reign of forty years filled with various events, slain with his sons on Mount Gilboa. He was succeeded by David, who was his son-in-law, and whom he had endeavored to put to death. His history is contained in 1Sa 10:1-31:13. It is a sad and admonitory narrative. The morning of his reign was bright with special divine favors, both providential, and spiritual, 1Sa 9:20 10:1-11,24,25. But he soon began to disobey God, and was rejected as unworthy to found a line of kings; his sins and misfortunes multiplied, and his sun went down in gloom. In his first war with the Ammonites, God was with him; but then follow his presumptuous sacrifice, in the absence of Samuel…
17 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 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
συνιδόντες οὖν οἱ δυνατοὶ τήν τε στάσιν ἤδη δυσκαθαίρετον ὑπʼ αὐτῶν οὖσαν καὶ τὸν ἀπὸ Ῥωμαίων κίνδυνον ἐπὶ πρώτους αὐτοὺς ἀφιξόμενον ἀπεσκευάζοντο τὰς αἰτίας, καὶ πρέσβεις οὓς μὲν πρὸς Φλῶρον ἔπεμπον, ὧν ἦρχεν υἱὸς Ἀνανίου Σίμων, οὓς δὲ πρὸς…