Acts 12:25 — Word Study
N1904Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες καὶ Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
BSABarnabasBarnabas [son of prophecy, a leader in the early church] thende andkai SaulSaulos [the Jewish name of the Apostle Paul] returnedhupostrephō▸ [came back, turned back] toeis JerusalemHierousalēm [the capital of Palestine, a city of great spiritual significance] having fulfilledplēroō▸ [completed, brought to an end] theho mission,diakonia [ministry, service to others] having taken with [them]sumparalambanō▸ andkai JohnIōannēs [also known as, surnamed] the [one]ho having been calledepikaleō▸ [named, referred to as] Mark.Markos [a Christian companion, possibly the writer of the Gospel of Mark]
| Greek | English | Parsing |
|---|---|---|
| Βαρναβᾶς | Barnabas | Noun, nominative, singular |
| δὲ | then | Conjunction |
| καὶ | and | Conjunction |
| Σαῦλος | Saul | Noun, nominative, singular |
| ὑπέστρεψαν | returned | Verb, aorist, active |
| εἰς | to | Preposition |
| Ἰερουσαλὴμ | Jerusalem | Noun, proper name, indeclinable |
| πληρώσαντες | having fulfilled | Verb, aorist, active |
| τὴν | the | Article, accusative, singular |
| διακονίαν, | mission, | Noun, accusative, singular |
| συμπαραλαβόντες | having taken with [them] | Verb, second aorist, active |
| καὶ | and | Conjunction |
| Ἰωάννην | John | Noun, accusative, singular |
| τὸν | the [one] | Article, accusative, singular |
| ἐπικληθέντα | having been called | Verb, aorist, passive |
| Μᾶρκον.¶ | Mark. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Barnabas and Saul had fulfilled their mission to Jerusalem, they returned, bringing with them John, also called Mark. |
| KJV | And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark. |
| ASV | And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark. |
| YLT | and Barnabas and Saul did turn back out of Jerusalem, having fulfilled the ministration, having taken also with [them] John, who was surnamed Mark. |
| WEB | Barnabas and Saul returned to Jerusalem when they had fulfilled their service, also taking with them John who was called Mark. |
| BBE | And Barnabas and Saul came back from Jerusalem, when their work was ended, taking with them John named Mark. |
Where they part company is πληρώσαντες — see How Translations Differ.
The sentence is structured around a main clause with supporting participial and prepositional phrases that clarify the actions and context.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectΒαρναβᾶς
verbὑποστρέφω
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 12:25
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 Return of Barnabas and Saulgenerated
Acts 12:25 describes how Barnabas and Saul completed their mission in Jerusalem. This mission involved significant work in the early church, and upon its completion, they returned to their previous location, bringing John, also known as Mark, with them. This highlights the collaborative nature of early Christian ministry and the importance of companionship in their mission.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 11:29–30 | So the disciples, each according to his ability, decided to send relief to the brothers living in Judea. |
| 2 | Acts 13:1–3 | Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch), and Saul. |
| 3 | Acts 13:5–13 | When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. And John was with them as their helper. |
| 4 | Acts 15:37 | Barnabas wanted to take John, also called Mark. |
| 5 | Acts 12:12 | And when he had realized this, he went to the house of Mary the mother of John, also called Mark, where many people had gathered together and were praying. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — πληρώσαντες, plēroōgenerated
The word πληρώσαντες is an aorist active participle of πληρόω, meaning 'to fulfill' or 'to complete'. It indicates that Barnabas and Saul successfully completed their mission before returning.
This participle emphasizes the action of fulfilling their mission, showing that it was a completed task before they undertook their return journey.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'When Barnabas and Saul had fulfilled their mission to Jerusalem, they returned, bringing with them John, also called Mark.' This wording is consistent across several translations.
However, differences arise with the word διακονίαν, where the BSB uses 'mission,' while the KJV and ASV prefer 'ministry.' The YLT opts for 'ministration,' and the WEB uses 'service.'
Sentence Structuregenerated
The main verb is ὑπέστρεψαν, they returned, which governs the entire structure. It is supported by a participial phrase πληρώσαντες, having fulfilled, indicating the completion of their task, and a prepositional phrase εἰς Ἰερουσαλὴμ, to Jerusalem, which specifies their destination.
The clause structure shows a clear sequence of actions: first fulfilling their mission, then returning, with the addition of John as a companion.
Septuagint Backgroundgenerated
πληρώσαντες does not have a direct equivalent in the Septuagint, but the concept of fulfilling a mission can be related to the Hebrew word מָלֵא, which means 'to fill' or 'to complete'. This connection highlights the continuity of fulfilling God's purposes.
The word Ἰερουσαλὴμ corresponds to the Hebrew יְרוּשָׁלִַ֫ם, emphasizing its significance as a central place of worship and community.
In plain words — the whole versegenerated
Acts 12:25 tells us that after completing their mission in Jerusalem, Barnabas and Saul returned home. They brought with them John, who is also known as Mark. This shows the teamwork and support within the early church.
Frequently Asked Questionsgenerated
Their mission involved spreading the Gospel and supporting the early Christian community in Jerusalem, as seen in the context of Acts.
John, also known as Mark, is a Christian companion of Barnabas and Saul, and is traditionally believed to be the author of the Gospel of Mark.
The term 'mission' emphasizes the purposeful work of Barnabas and Saul in serving the early church and fulfilling God's call.
Their return signifies a completion of their task and a transition back to their previous roles in the church, highlighting the cyclical nature of ministry.
Reflection Questionsgenerated
- How can I identify and fulfill the missions God has for me in my community?
- In what ways can I support others in their ministry, like Barnabas supported Saul?
- What does it mean to bring others along in my journey of faith?
- How can I ensure that I am completing the tasks God has given me before moving on to the next?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, highlighting the significance of Barnabas and Saul's return after fulfilling their ministry.
"But Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark."Early Church Fathers on Acts 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 12:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Barnabas and Saul returned from Jerusalem,.... Two of Beza's exemplars, the Complutensian edition and the Syriac version, add, "unto Antioch"; and certain it is, that from thence they were sent,
Read John Gill on Acts 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark. And Barnabas and Saul returned from Jerusalem.
Read Robert Jamieson on Acts 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom Jerusalem; they returned unto Antioch, from whence they were sent, ,30, to carry the benevolence of the church of Antioch to that of Judea. Their ministry; this was the ministry or service they were appointed to do. John; of whom before, .
Read Matthew Poole on Acts 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) When they had fulfilled their ministry.—The same noun is used as that translated “relief” in Acts 11:29. We may, perhaps, assign the vision related in Acts 22:17-21, to this visit; but see Note there. Took with them John, whose surname was Mark.—The choice is, of course, partly explained by his relationship to Barnabas, but it shows also that he entered heartily into the work of the conversion of the Gentiles; and owing, as he did, his own conversion to Peter, it would naturally be regarded as a proof of that Apostle’s interest in it.
Read Charles John Ellicott on Acts 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Returned from Jerusalem] That is, to Antioch, after the death of Herod. When they had fulfilled their ministry] When they had carried the alms of the Christians at Antioch to the poor saints at Jerusalem, according to what is mentioned, Acts 11:29-30, to support them in the time of the coming famine. And took with them John, whose surname was Mark.] This was the son of Mary, mentioned Acts 12:12. He accompanied the apostles to Cyprus, and afterwards in several of their voyages, till they came to Perga in Pamphylia. Finding them about to take a more extensive voyage, he departed from them. See the case, Acts 13:13; Acts 15:37-40. 1. WHEN the nature, spirit, and tendency of…
Read AdamClarke on Acts 12 →CambridgeThe Cambridge Bible for Schools and Colleges25. And Barnabas and Saul returned from Jerusalem] i.e. to their labours among the Gentile converts in Antioch.when they had fulfilled their ministry [ministration] viz., the giving into the care of the Church the contributions of the disciples in Antioch for the support of their brethren in Judæa during the famine which Agabus had foretold (Acts 11:28).John, whose surname was Mark] See above on Acts 12:12.
Read Cambridge on Acts 12 →Albert Barnes1798–1870Barnes' Notes on the BibleReturned from Jerusalem - They had gone to Jerusalem to carry alms, and they now returned to Antioch, Acts 11:30.
Read Albert Barnes on Acts 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Returned—See notes on Acts 11:27-30. Took… John… Mark— See note on Acts 12:12; Acts 13:4; Acts 13:13; Acts 15:37.The death of Herod Agrippa is one of those events by which we gauge the chronology of the Acts.
Read Daniel Denison Whedon on Acts 12 →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
When Barnabas and Saul had fulfilled their mission to Jerusalem, they returned, bringing with them John, also called Mark.
Barnabas and Saul returned to Jerusalem when they had fulfilled their service, also taking with them John who was called Mark.
When Barnabas and Saul had fulfilled their mission to Jerusalem, they returned, bringing with them John, also called Mark.
So Barnabas and Saul returned to Jerusalem when they had completed their mission, bringing along with them John Mark.
Tyndale line
And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.
And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministration, taking with them John whose surname was Mark.
And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.
So Barnabas and Saul returned from Hierusalem, when they had fulfilled their office, and tooke with them Iohn, whose surname was Marke.
Strictly literal
And Barnabas and Saul returned from Jerusalem, having fulfilled the service [entrusted to them], taking also with them John, surnamed Mark.
and Barnabas and Saul did turn back out of Jerusalem, having fulfilled the ministration, having taken also with [them] John, who was surnamed Mark.
and Barnabas and Saul turned back out of Jerusalem, having fulfilled the ministry, having also taken John with [them], who was surnamed Mark.
So when Barnabas and Saul had completed their mission, they returned from Jerusalem, bringing with them John, also called Mark.
From the Latin
And Barnabas and Saul returned from Jerusalem, having fulfilled their ministry, taking with them John, who was surnamed Mark.
Simplified
Barnabas and Saul returned from Jerusalem once they had finished their mission, taking John Mark with them.
And Barnabas and Saul came back from Jerusalem, when their work was ended, taking with them John named Mark.
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.
Barnabas autem et Saulus reversi sunt ab Jerosolymis expleto ministerio assumpto Joanne, qui cognominatus est Marcus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܪܢܒܐ ܕܝܢ ܘܫܐܘܠ ܦܢܘ ܡܢ ܐܘܪܫܠܡ ܠܐܢܛܝܘܟܝ ܡܢ ܒܬܪ ܕܫܠܡܘ ܬܫܡܫܬܗܘܢ ܘܕܒܪܘ ܥܡܗܘܢ ܠܝܘܚܢܢ ܗܘ ܕܐܬܟܢܝ ܡܪܩܘܣ
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.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες — Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
The standard critical text of the New Testament.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες — Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
The previous edition, still widely cited.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες — Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
The Society of Biblical Literature edition, freely licensed.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες — Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
The edition that turned scholarship toward the earliest manuscripts.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν — Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες — Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
An independent critical text built from the oldest witnesses then known.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες — Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
A recent critical edition following documentary evidence closely.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν εἰς Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες καὶ Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
The reading of the majority of surviving manuscripts.
Βαρναβᾶς δὲ καὶ Σαῦλος ὑπέστρεψαν — Ἰερουσαλὴμ πληρώσαντες τὴν διακονίαν, συμπαραλαβόντες καὶ Ἰωάννην τὸν ἐπικληθέντα Μᾶρκον.¶
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 |
|---|---|---|
| εἰς to | NA28, NA27, Tyn, SBL, WH, Byz | Treg, TR |
| καὶ and | 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 12:25
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 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.
← 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
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 →
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 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-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
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…
The Greek word ὑποστρέφω (hupostrepho) is built from the prefix ὑπό (under) and the root στρέφω (to turn). It generally means to turn back or return, applicable in both literal and figurative contexts. The New Testament uses it frequently, especially in the Gospel of Luke, to describe returning to a place or state.
ὑπο-στρέφω
[in LXX chiefly for שׁוּב ],
trans., to turn back or about (Hom.).
ὑπο-στρέφω ; impf. ὑπέστρεφον ; fut. ὑποστρέψω; 1 aor. ὑπέστρεψα; fr. Hom. down; Sept. for 3); 5 trans. to turn back, to turn about: as ἵππους, Hom. Il. 5, 581. 2. intrans. to turn back i.e. to return: absol., Mk. xiv. 40 [here L WH πάλιν ἐλθών Tr ἐλθών] ; Lk. ii. 20 (here Rec. ἐπιστρέφ.), 43; viii. 37,40; ix.10; x. ΤΩ: xvil. 15; xix. 12: xxiii. 48,56; Acts viii. 28; foll. by an inf. of purpose, Lk. xvii. 18; foll. by διά with a gen. of place, Acts xx. 3; εἰς with an ace. of place, Lk. i. 56; ii. 89 [here T Tr mrg. WH ἐπιστρέφ.], 45; iv. 14; vii. 10; Vili. 39; xi. 24; xxiv. 33,52; Acts i. 12; viii. 253 xiii. 18; xiv. 21; xxi. 6; xxii. 17; xxiii. 32; Gal. 1. 17; εἰς
ὑποστρέφω, “turn back,” ‘* return.” For this verb, which is a favourite with Lk, cf. P Giss I. go 8 (A.D, 215) ὑποστρεφέτωσαν πάντες εἰς Tas πατρίδας τὰς idias, P Flor 11. 247} (A.D. 256) δύναται ἐξαυτῆς ὑποστρέψαι, P Oxy I. 1228 (ili/iv A.D.) ἜΠπί. . .].s ὑπέστρεφεν, ‘‘E. went back,” and P Masp I. 670049 (Byz.). See also Vett. Val. p. 2883? αὐτὸς δὲ τῆς ἐλπίδος σφαλεὶς ὑπέστρεψεν ὀλίγα aden Pes.
ὑποστρέφω (hupostrephō) — to return.
ὑποστρέφω,
turn round about or back, ἵππους [Refs 8th c.BC+]; ὁ κισσὸς.. Βακχίαν ὑποστρέφων ἅμιλλαν bringing back the Bacchic struggle, i. e. the swift and eager dance, [Refs 5th c.BC+]
2. roll up, [Refs 4th c.BC+]
3. passive, revolve beneath, τινι [Refs 4th c.BC+]
II. intransitive, turn about, especially of persons flying or retreating, [Refs 8th c.BC+]:—passive, αὖτις ὑποστρεφθείς [Refs 8th c.BC+]; -στρᾰφείς [Refs 5th c.BC+]
II.2. generally, return, αὖτις ὑ. [Refs 8th c.BC+]; ἐπὶ ζήτησιν[Refs 3rd c.AD+]; in future middle, οὐ μὲν γάρ τί σ᾽ ὑποστρέψεσθαι ὀΐω [Refs 8th c.BC+]; of a disease, return, recur, [Refs 5th c.BC+]
ὑποστρέφω
hupostrepho
from 5259 and 4762; to turn under (behind), i.e. to return (literally
or figuratively):--come again, return (again, back again), turn back
(again).
see GREEK for 5259
see GREEK for 4762
ὑποστρέφω
v.
I turn back, return
ὑποστρέφω fut. ψω to turn round about, turn back, ἵππους Il.; Βακχίαν ὑποστρέφων ἅμιλλαν bringing back the Bacchic struggle, i. e. changing sorrow into tumultuous joy, Soph.
intr. to turn about, turn short round, Il., Hdt., attic:—so in Pass., αὖτις ὑποστρεφθείς Il., etc.
generally, to return, Od., Hdt.; so in fut. mid., Od.
to turn away, and so elude an attack, Eur., Xen.
part. ὑποστρέψας as adv. reversely, Ar.
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
35 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 35 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 6 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.
δεύτερος δὲ πλοῦς, ἐφ’ ἑαυτὸν ὑποστρέψαι πάλιν.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Ἐὰν οὖν, φημί, κύριε, μετὰ τὸ ἀπολυθῆναι τὴν γυναῖκα μετανοήσῃ ἡ γυνὴ καὶ θελήσῃ ἐπὶ τὸν ἑαυτῆς ἄνδρα ὑποστρέψαι, οὐ παραδεχθήσεται;
μου, ἃ πρὸς αὐτὴν ἐτύγχανον ἐπιδοὺς ἐν ἐκτάκτοις, ὅπως ἀπολογησάμενος, πρὸς ἃ ἐπιζητεῖ, δυνηθῶ ὑποστρέψαι καὶ ἀπαρτίσαι τὴν συνκομιδὴν πρὸς διόρθωσιν τῶν δημοσίων κατὰ τὸ τοῦ κρατίστου ἡγεμόνος Πετρωνίου
τὸ παρὰ σοὶ ἐὰν χρῄζει αὐτοῦ ἐστʼ ἂν διαπεράσῃ τὸ Χθω καὶ δύναται ἐξαυτῆς ὑποστρέψαι. αὐτάρκως δὲ ἔχεις ἅπαξ ἐπιστέλλεσθαι περὶ τῶν κτηνῶν τοῦ ἀναπέμψαι. καὶ ἂν νῦν ἀναπέμψον
διετελέσαμεν κατὰ τὸν ποταμόν· καὶ κατὰ τὴν ϛ τοῦ παρόντος μηνὸς Χοιὰκ μετὰ τὸ ὑποστρέψαι τὸν … … τη … ε … … … α … ε … φη
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 Ἱεροσόλυμα (i.e. Jerusalem) is a proper noun of Hebrew origin, referring to the capital of Palestine. It appears in various forms in the New Testament, with Ἱερουσαλήμ being the indeclinable form used most frequently. The lexicons note its symbolic significance in verses like Galatians 4:25-26 and Hebrews 12:22, where it represents both the earthly city and a heavenly counterpart.
Ἱερουσαλήμ, v.s. Ἱεροσόλυμα.
Ἱεροσόλυμα [WH Ἴερ.. see their Intr. § 408], -ων, τά, (the invariable form in Mk. and Jn., almost everywhere in Mt. ana Joseph. [e. Ap. 1, 22, 13, ete.; Philo, leg. ad Gaium ὃ 36; (ef. Polyb. 16, 39, 4); al.]), and Ἱερουσαλήμ [WH.lep. (see ref. u. s.)], 7, indecl., (the invariable form in the Sept. [Josh. x. 1, ete.; Philo de somn. ii. 39 init. ; so Aristot. in Joseph. c. Ap. 1, 22, 7 (where see Miiller)]; in the N. T. where a certain sacred emphasis, so to speak, resides in the very name, as Gal. iv. 25 sq. [see Bp. Lghtft. ad loc.]; Heb. xii. 22; Rev. iii. 12; xxi. 2, 10; thus in direct address: Mt. xxiii. 37; Lk. xiii. 34; both forms are used promiscuously [yet with a marked preference for the indeclinable form] in the O. T. Apocr., and in the writ. of Luke and of Paul; [cf. Tdf Proleg. p- 119; WH. App. p. 160]. Whether there is also a third and unusual form Ἱεροσόλυμα, -ης, ἡ, in…
Read the full entry →Ἱερουσαλήμ (Hierousalēm) — Jerusalem.
Ἱερουσαλήμ, see: Ἱεροσόλυμα - (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1),
Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its…
Read the full entry →Ἱεροσόλυμα
Hierousalem
of Hebrew origin (3389); Hierusalem (i.e. Jerushalem), the capitol of
Palestine:--Jerusalem. Compare 2414.
see GREEK for 2414
see HEBREW for 03389
Ἱερουσαλήμ, ἡ
Prop.n.
Jerusalem
Ἰερουσαλήμ Ierousalēm 77x
Jerusalem, pr. name, indecl., also spelled Ἱεροσόλυμα 62x in our text. See PhotoGuide.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
77 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 76 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 367 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δὲ θεοῦ πόλις ὑπὸ Ἑβραίων Ἱερουσαλὴμ καλεῖται, ἧς μεταληφθὲν τοὔνομα ὅρασίς ἐστιν εἰρήνης.
τὴν μέντοι Σολυμᾶ ὕστερον ἐκάλεσεν Ἱεροσόλυμα.
οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ…
Τίτου Στατιλίου Σεουήρου πρὸ η εἰδῶν Ἰουλίων Πανέμου ὀγδόῃ καὶ δεκάτῃ … ἐν Ἱεροσολύμᾳ … αυουαια … Ὀρεινῆς προς … λεγεῶνος δεκάτης Φρετηνσίας ἑκατονταρχίας … νιου Σατορνείνου
δυναμένους ἀνθέξεσθαι τῷ ἔργῳ ἀπόστειλον διʼ ἀποκρισιαρίου σου ὅπως ἐξέλθωσιν διὰ στράτας εἰς αὐτὰ Ἱεροσόλυμα παρασκευάζων πληρωθῆναι αὐτοὺς τοὺς μισθοὺς καὶ τὴν ἀποτροφὴν αὐτῶν ἀποστέλλων τὸ χρυσίον τῆς δαπάνης
πληρόω (plēroō) means to fill or fulfill, often used in both literal and figurative senses. It can refer to filling physical objects, completing tasks, or fulfilling prophecies, as seen in passages like Matthew 1:22. The word is derived from a root meaning to make full and covers a range of uses, including filling with influence or completing a period.
πληρόω, -ῶ,
[in LXX chiefly for מָלֵא;]
to fill, make full, fill to the full, c. acc.;
of things: pass. (σαψήνη, φάραγξ), Mt 13:48, Lk 3:5(LXX); fig., Mt 23:32; but chiefly of immaterial things: πᾶσαν χρείαν, Phl 4:19; ἦχος ἐπλήρωσε τ. οἶκον, Ac 2:2; c. gen. rei (cl.), Ac 5:28; pass., seq. ἐκ, Jo 12:3 (cf. B1., § 36, 4); π. τ. καρδίαν, Jo 16:6, Ac 5:3; metaph., of the all-pervading activity of Christ, Eph 4:10; mid., Eph…
πληρόω. The original meaning ‘‘fill,” ‘“‘fill to the full” (MGr πληρῶ) may be illustrated from the phrase in Sy// 633 θεῶι, λαμβανέτωι τὸ ἥμισίν. The meaning ‘‘ pay” is very common (MGr trAepjvw)—e.g. P Hib I. 401} (B.c. 261) δραχμὴν μίαν οὐθείς σοι μὴ TANP
πληρόω (plēroō) — to fulfill.
πληρ-όω,
3rd.pers. plural imperfect ἐπληροῦσαν cited by [Refs 5th c.BC+]: future -ώσω: perfect πεπλήρωκα, Aeolic dialect participle πεπληρώκων [Refs] —middle, future πληρώσομαι [Refs 5th c.BC+]: aorist ἐπληρωσάμην [Refs 5th c.BC+]:—passive, future -ωθήσομαι[Refs 5th c.BC+]; future middle in passive sense, [Refs 5th c.BC+]:—make full:
I. with genitive of things, fill full of, λάρνακας λίθων [Refs 5th c.BC+]; κρατῆρα, πίστρα (i.e. οἴνου), [Refs 5th c.BC+]:—passive, to be filled full, τινος of a thing, [Refs 5th c.BC+]
I.2. fill full of food, gorge, satiate, βορᾶς ψυχὴν ἐπλήρουν [Refs 5th c.BC+] glut one's rage, [Refs 5th c.BC+]:—passive, to be filled full of, satisfied, δαιτὸς -ωθείς [Refs 5th c.BC+]; φόβου, ἐλπίδος, etc.…
πληρόω
pleroo
from 4134; to make replete, i.e. (literally) to cram (a net), level up
(a hollow), or (figuratively) to furnish (or imbue, diffuse,
influence), satisfy, execute (an office), finish (a period or task),
verify (or coincide with a prediction), etc.:--accomplish, X after,
(be) complete, end, expire, fill (up), fulfil, (be, make) full (come),
fully preach, perfect, supply.
see GREEK for 4134
πληρόω
v.
I fill, fulfill, complete
πληρόω plēroō 86x
pluperf., πεπληρώκει (3 sg), to fill, make full, fill up, Mt. 13:48; 23:32; Lk. 3:5; to fill up a deficiency, Phil. 4:18, 19; to pervade, Jn. 12:3; Acts 2:2; to pervade with an influence, to influence fully, possess fully, Jn. 16:6; Acts 2:28; 5:3; Rom. 1:29; Eph. 5:18; to complete, perfect, Jn. 3:29; Read the full entry →
πληρόω πλήρης fut. mid. in pass. sense to make full:
c. gen. rei, to fill full of, Hdt., etc.:—Pass. to be filled full of, Aesch., etc.
to fill full of food, to gorge, satiate, βορᾶς ψυχὴν ἐπλήρουν Eur.; metaph., πληροῦν θυμόν to glut one's rage, animum explere, Soph., etc.
c. dat. to fill with, Eur.: Pass., πνεύμασιν πληρούμενοι filled with breath, Aesch.; πεπληρωμένος ἀδικίαι NTest.
πλ. ναῦν, τριήρη to man a ship, Hdt.; πληροῦτε θωρακεῖα man the breast-works, Aesch.; in Mid., πληροῦσθαι τὴν ναῦν to man one's ship, Xen.:—Pass., of the ships, Thuc.
of number, to make full or complete, τοὺς δέκα μῆνας Hdt.;—so in Mid., NTest.:—Pass. to be completed, Hdt., NTest.
πλ. δικαστήριον to fill it, Dem.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
The ordinary meaning of this word is sufficiently obvious. It will ultimately be recorded over against all the predictions and promises of Jehovah, every one having been fully accomplished at the proper time and place, Jos 23:14; Mt 2:17; 8:17; 12:17. There are in the New Testament many instances of such an accomplishment, where the purposes of men were very different, and those who figured in the transaction did not dream of any thing but some evil project of their own. Thus in Joh 19:24,28,36, the actual agents in Christ’s crucifixion had no thought that they were fulfilling the purposes of God. Sometimes also the phrase, "that it might be fulfilled," signifies that the occurrence to which it is applied is a secondary…
FULFILL'ED, participle passive Accomplished; performed; completed; executed.
88 occurrences in the New Testament, rendered 47 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 86 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 50 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.
πάντα γὰρ πεπλήρωκεν ὁ θεὸς καὶ διὰ πάντων διελήλυθεν καὶ κενὸν οὐδὲν οὐδὲ ἔρημον ἀπολέλοιπεν ἑαυτοῦ.
Σκίδνανται δὴ τὸ λοιπὸν ἐντεῦθεν ὑπὸ τῆς ἀλλογλωσσίας τὰς ἀποικίας ποιησάμενοι πανταχοῦ, καὶ γῆν ἕκαστοι κατελάμβανον τὴν ἐντυχοῦσαν καὶ εἰς ἣν αὐτοὺς ἦγεν ὁ θεός, ὡς πληρωθῆναι πᾶσαν αὐτῶν ἤπειρον μεσόγεών τε καὶ παράλιον·
καὶ εἶπεν κύριος, ἰδὼν τὸ καλὸν πλάσμα ἡμῶν: Λὐξάνεσθε καὶ πληθυνέσθε καὶ πληρώσατε τὴν γῆν.
ἀσφαλισθῆναι αὐτὰ καὶ οὐκ οἴδαμεν ποῦ κεῖται ὥστε … … έτακται ἡμῖν πληρῶσαι ὑμᾶς σπουδάσαντας … … θαι πάντα. … ἔρρωσo … … ι … ἔτους μα
Θέρμιον τὸ ἐπιβάλλον αὐτῇ μέρος … οὗ μέτρα νότον ἐπὶ βορρᾶ πήχεις τεσσ … πληρωθῇ ἡ Θέρμιον τὸ ἐπιβάλλον αὐτῇ μέρος … ὅλων πηχισμῶν, τὴν δὲ Θαισᾶν καὶ αὐτὴν
μεμισθωμένας κατὰ μίσθωσιν τοῦ προδιεληλυθότος κα ἔτους θεοῦ Ἁδριανοῦ ἧς ὁ χρόνος ἐπληρώθη εἰς τὸ διεληλυθὸς α ἔτος ἀρούρας περὶ τὴν προκειμένην κώμην α … … αρα
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διακονία refers to the office and work of a διάκονος, encompassing service, ministry, and attendance to duties. It is used in various contexts, particularly in the New Testament, to describe both domestic and religious functions, such as in Acts and Romans. The term can also imply aid or relief, especially in a Christian context. Notably, it appears in verses like Luke 10:40 and 2 Timothy 4:11.
διακονία, -ας, ἡ
(< διάκονος),
[in LXX for נַעַר, שָׁרַת pi.: Es 6:3, 5 A; I Mac 11:58 * ;]
the office and work of a διάκονος, service, ministry;
of domestic duties (Field, Notes, 63): Lk 10:40
διακονία. The very interesting parallel in Plutarch for Lk 10%, given by Field, Votes, p. 63, should not be missed. We are unable to quote the word from papyri before vi/A.D.: like διάκονος itself and the verb, it seems to have been somewhat literary except in an almost technical use, which brought it into common speech.
διακονία (diakonia) — service.
διᾱκον-ία, ἡ,
service, [Refs 5th c.BC+]
2. attendance on a duty, ministration, [Refs 4th c.BC+]; ἡ δ. ἡ καθημερινή, of ministering to external wants, [NT]
II. body of servants or attendants, [Refs 2nd c.BC+]
III. instruments of service, ={διακόνημα}[Refs 4th c.BC+]
διακονία
diakonia
from 1249; attendance (as a servant, etc.); figuratively
(eleemosynary) aid, (official) service (especially of the Christian
teacher, or technically of the diaconate):--(ad-)minister(-ing,
-tration, -try), office, relief, service(-ing).
see GREEK for 1249
διακονία, ας, ἡ
n.f.
waiting at table, service, ministration
διακονία diakonia 34x
serving, service, waiting, attendance, the act of rendering friendly offices, Lk. 10:40; 2 Tim. 4:11; Heb. 1:14; relief, aid, Acts 6:1; 11:29; 2 Cor. 8:4; 9:1, 12, 13; a commission, Acts 12:25; Rom. 15:31; a commission or ministry in the service of the Gospel, Acts 1:17, 25; 20:24; Rom. 11:13; 2 Cor. 4:1; 5:18; Read the full entry →
διακονία δια_κονία, ἡ, the office of a διάκονος, service, Thuc., Plat.
attendance on a duty, ministration, Dem.; ἡ δ. ἡ καθημερινή ministering to daily wants, NTest.; ἡ δ. τοῦ λόγου the ministry of the word, id. NTest.
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
34 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 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
θῆτας μὲν οὖν ἕνεκα χρείας τῶν ἀναγκαίων ὑποβεβληκότας ἑαυτοὺς ἄλλων ὑπηρεσίαις οἴεται δεῖν ἀνάξιον μηδὲν ὑπομένειν τῆς ἐκ γένους ἐλευθερίας, παραινῶν τοῖς τυγχάνουσι τῆς διακονίας εἰς τὸ τῆς τύχης ἀτέκμαρτον ἀφορᾶν καὶ λαμβάνειν αἰδῶ τῆς μεταβολῆς·
ὁ δὲ θαρρεῖν τε παρεκάλει καὶ προσδοκᾶν ἐν τρισὶν ἡμέραις ἀπολυθήσεσθαι τῶν δεσμῶν τοῦ βασιλέως ποθήσαντος αὐτοῦ τὴν διακονίαν καὶ πάλιν εἰς ταύτην αὐτὸν ἐπανάξοντος·
ὁ οὖν διδοὺς ἀθῷός ἐστιν: ὡς γὰρ ἔλαβεν παρὰ τοῦ κυρίου τὴν διακονίαν τελέσαι, ἁπλῶς αὐτὴν ἐτέλεσεν, μηθὲν διακρίνων, τίνι δῷ ἢ μὴ δῷ.
τοῖς διακονια καὶ α … … ς … θ τοῖς Θηβαίοις παρὰ Ἀχιλλίωνος … ια τοῖς
καὶ διὰ Πολυπέρχοντος ἐξ οἴκου μαχαιροφόροις κεράμιον α διὰ Λίχου συνποσιάρχου τ … ε διακονίᾳ κεραμι
συμβολῆς δραχμαὶ δ προστασίας δραχμαὶ κη ἱματισμῶν δραχμαὶ νζ διακονίας δραχμαὶ κ λίνου ς Φαμενὼτ δραχμαὶ ιβ ὀβολοὶ η Hieratic
The Greek word συμπαραλαμβάνω (i.e., *sumparalambano*) is composed of the prefix συν- (together) and παραλαμβάνω (to take). It means to take along with someone, often as a companion or helper. The New Testament uses it in contexts like Acts 12:25 and Galatians 2:1, where it refers to taking someone along on a mission.
συμ-παρα-λαμβάνω [T WII συν- (cf. σύν, 11. fin.)]; 2 aor. συμπαρέλαβον; to take along together with (Plat., Aristot., Plut., al.); in the N. T. to take with one asa companion: τινά, Acts xii. 25; xv. 37sq.; Gal. ii 1.
συνπαραλαμβάνω, “take along with” (as helper), as in Ac 1581: where Ramsay (Galatians, p. 293) points out that the word implies ‘‘a private companion or minister, whois not sent forth on the mission as an envoy, but is taken by the envoys on their own authority.”” Cf. BGU I. 226% (aA.p. 99) περὶ As ἐνεχίρισε συνπαραλαβὼν ἑαυτῶι τὸν τοῦ ἑτέρου pov ἀδελφοῦ ᾿Εἰριέως, and P Lond 358° ((. A.D. 150) (=I. Ρ. 172) συμπαραλαβόντας αὐτοῖς Ἡρακλείδην ὑπηρέτην. See also Ρ Ryl II. 1898-9 (A.D. 128), where the verb appears δὲς in a receipt issued by the receivers of public clothing— Διογέν[η]ς παρέλαβα. ᾿Ονησᾶς συνπαρέλαβα. Φιλόξενος συνπαρέλαβα. ‘‘ Received by me, Diogenes. Received also by me, Onesas. Received also by me…
Read the full entry →συμπαραλαμβάνω (sumparalambanō) — to take along with.
συμπαρα-λαμβάνω,
take along with one, take in as an adjunct or assistant, κοινωνόν τι σ. [NT+5th c.BC+]; σ. τὴν ἐκτὸς εὐετηρίαν include in their account, [Refs 4th c.BC+]; τὰς τῶν προτέρων δόξας [Refs 4th c.BC+]; σ. τοὺς ἐκτὸς τῆς πολιτείας adopt as partisans, [Refs 4th c.BC+]; call in for advice, φίλους [Refs 1st c.BC+]; in receipts, aorist συνπαρέλαβα received also by me, [Refs 2nd c.AD+]:—passive, to be invited, [Refs 3rd c.BC+]; σ. ἐπὶ τὰ πράγματα to be called into counsel, [Refs 1st c.BC+]; to be incidentally involved, [Refs 1st c.BC+]; to be called in to help, [Refs 2nd c.AD+]
συμπαραλαμβάνω
sumparalambano
from 4862 and 3880; to take along in company:--take with.
see GREEK for 4862
see GREEK for 3880
συμπαραλαμβάνω
v.
I take along as a companion
συμπαραλαμβάνω symparalambanō 4x
to take along with, take as a companion, Acts 12:25; 15:37, 38; Gal. 2:1*
συμπαραλαμβάνω fut. -λήψομαι to take along with one, take in as an adjunct, Plat.
Verb-2AAP-NPM — Verb · second aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AAP-NPM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
4 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 4 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
τοῦ κρατίστου ἡγεμόνος Πομπηίου Πλάντα μισοπονηρίας περὶ πᾶσαν αὐτοῦ τὴν δικαιοδοσίαν, περὶ ἧς ἐνεχείρησε συνπαραλαβὼν ἑαυτῶι τὸν τοῦ ἑτέρου μου ἀδελφοῦ Ἐριέως, ὃς τετελεύτηκε, υἱὸν Ἁρπαγάθην ῥᾳδιουργίας πάντων τῶν
ἔσονται δὲ ἐφʼ ἱκανῷ κατελευσόμενοι πρὸς τὴν διάγνωσιν ὅ τε νομοφύλαξ Δῖος καὶ οἱ συνπαραλαβόντες τὸν Ἁρφαῆσιν Δημήτριος καὶ Ἐπίμαχος, ἔτι δὲ καὶ οἱ παλαιστροφύλακες Ἡρακλείδης καὶ Μύσθης. Δῖος
Σωτὴρ Σωτῆρος μὴ εἰδυίας γράμματα. ἐπεστάλη Σαραπίων ὑπηρέτης. ἴσον βιβλιδίου Σενπατοῦτος ἐπιστέλλεταί σοι ὅπως συνπαραλαβὼν δημόσιον ἰατρὸν καὶ ἐπιδὼν τὴν περὶ τὸν ἄνδρα αὐτῆς καὶ τὸν υἱὸν διάθεσιν ἐνγράφως
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 Ἰωάννης (transliterated as Ioannes) is a proper noun meaning "John." It is derived from the Hebrew name יוֹחָנָן (Yochanan) and refers to several biblical figures, including John the Baptist, John the Apostle, John the father of Peter, and John Mark. The New Testament frequently uses this name, appearing in various forms across different verses.
Ἰωάνης (Rec. -ννης, q.v.; cf. Dalman, Gr., 142; Tdf., Pr., 79; WH, App., 159; Bl., § 3, 10; 10, 2), -ου, dat., -ῃ (but in Mt 11:4, Lk 7:18, 22, Re 1:1, -ει), acc., -ην, ὁ (Heb. יוֹחָנָן, LXX: Ἰωανάν, II Ch 23:1, al.; -ννάν, Je 47 (40):8, al., Aq.), Hellenized form of Ἰωανάν,
Ἰωάννης (Iōannēs) — John.
Ἰωάνης (Rec. ννης, which see; cf. Dalman, Gr., 142; Tdf., Pr., 79; WH, App., 159; Bl., §3, 10; 10, 2), -ου, dative, -ῃ (but in Mat.11:4. Luk.7:18, 22 Rev.1:1, ει), accusative, -ην, ὁ (Heb. יוֹחָנָן, LXX: Ἰωανάν, 2Ch.23:1, al.; -ννάν, Je 47 (40):8, al., Aq.), Hellenized form of Ἰωανάν,
John ( I Est.8:38(41)*), viz.,
1. John the Baptist: Mat.3:1, al.
Ἰωάννης
Ioannes
of Hebrew origin (3110); Joannes (i.e. Jochanan), the name of four
Israelites:--John.
see HEBREW for 03110
Ἰωάννης, ου, ὁ
n.m.
John
Ἰωάννης Iōannēs 135x
also spelled Ἰωάνης, Joannes, John, pr. name (1) John the Baptist, Mt. 3:1, et al. (2) John, son of Zebedee, the apostle, Mt. 4:21, et al. (3) John, surnamed Mark, Acts 12:12, et al. (4) John, the high-priest, Acts 4:6
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
John
(1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown.
(2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).
(3.) THE APOSTLE, brother of James the “Greater” (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp.…
the same name as Johanan, a contraction of Jehoanan, Jehovah’s gift . One of the high priest’s family, who, with Annas and Caiaphas, sat in judgment upon the apostles Peter and John. (Acts 6:6) The Hebrew name of the evangelist Mark. (Acts 12:12,25; 13:5,13; 15:37)
1. THE BAPTIST, the forerunner of our Lord Jesus Christ, was the son of Zacharias and Elisabeth, and was born about six months before Christ, as Reland and Robinson suppose at Juttah, Jos 21:16 Lu 1:29, a town some five miles south of Hebron, but according to tradition at a place about four miles west of Jerusalem. Several Old Testament predictions found their fulfillment in him. See Isa 40:3 Mt 3:3 Mal 3:1 4:5 Mt 11:14. His birth, name, and office were also foretold by the angel Gabriel to his father Zacharias while ministering at the temple altar. Several other…
the grace or mercy of the Lord
136 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 134 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.
οἱ δὲ τὰς μὲν ἐνεπίμπρασαν τὰς δὲ διήρπασαν πορευθέντες, τήν τε Ἰωάνου λεγομένην καὶ Δάνα καὶ Ἀβελάνην καὶ ἄλλας πολλάς.
FrA αλλα … Ἰωάνης … πο επι … … τοῦ ε … … ἕπτα καί … ιου ν
τοῦ λόγου περὶ τοῦ προτέρου ιθ ἔτους καὶ ιη ἔτους καὶ ια ἔτους. Αὐρήλιος Ἰωάννης ἔγραψα τὰ ὅλα. ἔτους κα καὶ ιγ Ἁθὺρ ιζ.
μου ἀρουρῶν περὶ κώμην Καρανίδα πυροῦ ἀρτάβας τέσσαρας ἥμισυ, γίνονται ἀρτάβαι δ 𐅵. Αὐρήλιος Ἰωάννης ἔγραψα τὰ ὅλα. ἔτους ιε καὶ γ Ἁθὺρ κα.
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
wun.
See NUMBER.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐπικαλέω (transliterated as *epikaleō*) means to call upon, invoke, or name. It is derived from a combination of prefixes meaning 'upon' and 'to call.' In the New Testament, it is used in various contexts, such as calling on God for help or invoking a name, as seen in Acts 2:21 and Romans 10:13. The lexicons note its use in both active and middle voices, with some variations in emphasis on its meanings.
ἐπι-καλέω, -ῶ : 1 aor. ἐπεκάλεσα; [ Pass. and Mid., pres. ἐπικαλοῦμαι); pf. pass. ἐπικέκλημαι ; plpf. 3 pers. sing. emexekAnro, and with neglect of augm. [ef. W. § 12, 9; B. 33 (29) ] ἐπικέκλητο (Acts xxvi. 32 Lehm.); 1 aor. pass. ἐπεκλήθην ; fut. mid. ἐπικαλέσομαι; 1 aor. mid. ἐπεκαλεσάμην ; Sept. very often for 87) ; 1. to put a name upon, to surname: τινά (Xen., Plato, al.), Mt. x. 25 α T Tr WH (Ree. ἐκάλεσαν) ; pass. 6 ἐπικαλούμενος, he who is surnamed, Lk. xxii. 3 RGL; Acts χ. 18; xi. 13; xii. 12; xv. 22 RG; also ὃς ἐπικαλεῖται, Acts x. 5, 32; ὁ ἐπικληθείς, Mt. x. 3 [RG]; Acts iv. 36; xii. 25; 1. q. ὃς ἐπεκλήθη, Acts i. 23. Pass. with the force of a mid. [ef. W. § 38, 3], to permit one’s self to be surnamed: Heb. xi. 16; Mid. w. τινά : 1 Pet. i. 17 εἰ πατέρα ἐπικαλεῖσθε τὸν etc. 1. 6. if ye call (for yourselves) on him as father, i. 6. if ye surname him your father. 2. ἐπικαλεῖται…
Read the full entry →ἐπικαλέω. The various NT usages of this common verb can all be illustrated from our documents. Thus for the meaning ‘“surname ” see P Fay 12! (¢. B.C. 103) βασιλεῖ Ττολεμαίωι ἐπικαλ(ουμένῳ) ᾿Αλζεϊξάνδρων. . . χαίρειν, P Tebt 11. 399) (ii/A.D.) ὑπὲρ ἐγγόϊνου Εἰὐδαίμονος ἐπικεκλημένου [Mv ..., BGU ΤΙ. 447° (ii/A.D.), εἴς. ; and for the simple ‘‘call,” see P Tebt II. 3827 (B.c. 30—a.D. 1) Gpot(pas) 5 ἐπεικαλουμένας Βασιλίικοῦ) Τρ(αμμάτεως), “6. arourae called those of the Basilico-grammateus,’’ 26. 3108 (A.D. 248) ἐν τόπῳ ἐπικαλουμένῳ Kapiov, P Ryl II. 172° (A.D. 208) Φοινικῶνα περὶ κώμ(ην) “Hd(aroriada) ἐπικαλούμενον “Epevylov, ‘‘the palm-garden called that of Herennius in the area of the village Hephaestias.’’ For é. = ‘‘accuse,”’ see P Hib I. 62° (B.c. 245) κακοῦργον τὸν τί ἣν] λείαν ποιήσαντα ἐπικαλεῖ Tyas ᾿Αρνούφιος, ‘the criminal who did the pillage is accused by Tnas son of…
Read the full entry →ἐπικαλέω (epikaleō) — to call (on)/name.
ἐπικᾰλέω,
summon a god to a sacrifice or as witness to an oath, etc., invoke, θεόν [NT+5th c.BC+]; ἐ. θεόν τινι invoke a god over one, to be gracious to him, [Refs 5th c.BC+]; or, watch over his good faith, [Refs]:— middle,[Refs 1st c.BC+]
__b. pray for, πρὸ καιροῦ τὸν θάνατον “PLond.” 5.1676.24 [Refs 6th c.AD+]
2. invite, γέροντας ἐπὶ πλέονας καλέσαντες 8th c.BC: Odyssea Homerus Epicus “Odyssey” 7.189:—middle, [Refs 5th c.BC+]
II. middle, call in as a helper or ally, ἐπικαλεῖσθαί τινα σύμμαχον [Refs]: c.infinitive, [Refs 5th c.BC+]
II.2. call in as witness, μάρτυρας ἐ. τινάς [Refs 5th c.BC+]: c.infinitive, ἐ. θεοὺς.. καθορᾶν τὰ γιγνόμενα 5th-6th c.BC: Xenophon Historicus “Historia Graeca (Hellenica)” 2.3.55: with…
ἐπικαλέω
epikaleomai
middle voice from 1909 and 2564; to entitle; by implication, to invoke
(for aid, worship, testimony, decision, etc.):--appeal (unto), call
(on, upon), surname.
see GREEK for 1909
see GREEK for 2564
ἐπικαλέω
v.
I call by an additional name, appeal to
ἐπικαλέω epikaleō 30x
pluperfect, ἐπεκέκλητο (3 sg), to call on; to attach or connect a name, Acts 15:17; Jas. 2:7; to attach an additional name, to surname, Mt. 10:3; pass. to receive an appellation or surname, Heb. 11:16; mid. to call upon, invoke, 2 Cor. 1:23; to appeal to, Acts 25:11, 12, 21
Verb-APP-ASM — Verb · aorist · passive · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-APP-ASM Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Accusative Number: Singular Gender: Masculine
31 occurrences in the New Testament, rendered 20 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 30 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 93 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.
διό μοι δοκεῖ κἀν τοῖς κατὰ μέρος νόμοις, οὗ περὶ ζῴων ἔγραψεν ἅ τε χρὴ προσφέρεσθαι καὶ τοὐναντίον, ἐπαινέσαι μάλιστα τὸν ὀφιομάχην ἐπικαλούμενον (Lev.
ἔνθεν διὰ τὴν ξανθότητα τοῦ βρώματος ὑπὸ τῶν ἡλικιωτῶν κατὰ παιδιὰν Ἄδωμος ἐπικληθείς, ἄδωμα γὰρ Ἑβραῖοι τὸ ἐρυθρὸν καλοῦσι, τὴν χώραν οὕτως προσηγόρευσεν·
δὸς ὁμόνοιαν καὶ εἰρήνην ἡμῖν τε καὶ πᾶσιν τοῖς κατοικοῦσιν τὴν γῆν, καθὼς ἔδωκας τοῖς πατράσιν ἡμῶν, ἐπικαλουμένων σε αὐτῶν ὁσίως ἐν πίστει καὶ ἀληθείᾳ, ὑπηκόους γινομένους τῷ παντοκράτορι καὶ ἐνδόξῳ ὀνόματί σου, τοῖς τε ἄρχουσιν καὶ ἡγουμένοις…
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
Column i βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιϛ ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
The Greek word Μᾶρκος (transliterated as Markos) refers to Mark, a Christian figure. It is noted as a proper name and appears in several New Testament passages, including the titles of the Gospel of Mark and references in Acts, Colossians, 2 Timothy, Philemon, and 1 Peter. The entries consistently identify it as of Latin origin.
Μάρκος, -ου, ὁ,
Mark: Mk., tit., Ac 12:12, 25 15:37, 39, Col 4:10, II Ti 4:11, Phm 24, I Pe 5:13 (v. Swete, Mk., Intr., xiii ff.; DB, iii, 245 ff).†
Μᾶρκος
Markos
of Latin origin; Marcus, a Christian:--Marcus, Mark.
Μάρκος, ου, ὁ
n.m.
Mark
Μᾶρκος Markos 8x
Mark, pr. name
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
mark: In the King James Version this word is used 22 times as a noun and 26 times as a predicate. In the former case it is represented by 5 Hebrew and 3 Greek words; in the latter by 11 Hebrew and 2 Greek words. As a noun it is purely a physical term, gaining almost a technical significance from the "mark" put upon Cain (Ge 4:15 the King James Version); the stigmata of Christ in Paul's body (Ga 6:17); the "mark of the beast" (Re 16:2).
As a verb it is almost exclusively a mental process: e.g. "to be attentive," "understand ": bin (Job 18:2 the King James Version), rightly rendered in the Revised Version (British and American) "consider"; shith, "Mark ye well her bulwarks" (
Mark
The evangelist; “John whose surname was Mark” (Acts 12:12, 25). Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim. 4:11, etc.
He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). Of his father we know nothing. He was cousin of Barnabas (Col. 4:10). It was in his mother’s house that Peter found “many gathered together praying” when he was released from…
one of the evangelists, and probable author of the Gospel bearing his name. (Marcus was his Latin surname. His Jewish name was John, which is the same as Johanan (the grace of God). We can almost trace the steps whereby the former became his prevalent name in the Church. "John, whose surname was Mark" in (Acts 12:12,25; 15:37) becomes "John" alone in (Acts 13:5,13) "Mark" in (Acts 15:39) and thenceforward there is no change. (Colossians 4:10); Phlm 1:24; 2Tim 4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem…
same as Marcus
8 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 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πενθερὸς ἐγεγένητο αὐτῷ Μάρκος Σιλανός, μεστὸς φρονήματος ἀνὴρ καὶ γένει λαμπρός.
Ὅμοιον δέ τι τούτῳ καὶ Μᾶρκον Ἀγρίππαν φρονήσαντα περὶ τῶν Ἰουδαίων οἴδαμεν·
Κλαυδιανῷ νομάρχῃ Ἀρσινοίτου παρὰ Μάρκου Ἀνθεστίου Καπιτωλείνου. βούλομαι ἐπιχωρηθῆναι παρὰ σοῦ πρὸς μόνον τὸ ἐνεστὸς τρίτον ἔτος Ἀντωνίνου καὶ
οπ … α διὰ πύλης Νήσου ἐρημοφυλακίας Σαραπίων ἐξάγων ἐπὶ καμήλῳ ἑνί ἔτους ιγ Μάρκου Αὐρηλίου Ἀντωνίνου Καίσαρος τοῦ κυρίου Ἁθὺρ ζ.
ἔτους ἑκκαιδεκάτου Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Ἀντωνείνου Σεβαστοῦ Ἀρμενιακοῦ Μηδικοῦ Παρθικοῦ Γερμανικοῦ Σαρματικοῦ Μεγίστου Μεσορὴ ιθ ἐν Πτολεμαίδι Εὐεργέτιδι