Acts 13:36 — Word Study
N1904Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
BSADavidDaueid, Dauid, Dabid [the king of Israel] indeedmen forgar in his ownidios [private, personal] generationgenea [those living at the same time] having servedhupēreteō▸ [ministered to, obeyed] theho <the>ho of Godtheos [the one true deity] purposeboulē [plan, counsel] he fell asleepkoimaō▸ [died, passed away] andkai he was addedprostithēmi▸ [physical form, laid to rest] topros theho fatherspatēr [ancestors, predecessors] of himautos andkai sawhoraō▸ decay;diaphthora [corruption, rotting]
| Greek | English | Parsing |
|---|---|---|
| Δαυὶδ | David | Noun, proper name, indeclinable |
| μὲν | indeed | Particle |
| γὰρ | for | Conjunction |
| ἰδίᾳ | in his own | Adjective, dative, singular |
| γενεᾷ | generation | Noun, dative, singular |
| ὑπηρετήσας | having served | Verb, aorist, active |
| τῇ | the | Article, dative, singular |
| τοῦ | <the> | Article, genitive, singular |
| θεοῦ | of God | Noun, genitive, singular |
| βουλῇ | purpose | Noun, dative, singular |
| ἐκοιμήθη | he fell asleep | Verb, aorist, passive |
| καὶ | and | Conjunction |
| προσετέθη | he was added | Verb, aorist, passive |
| πρὸς | to | Preposition |
| τοὺς | the | Article, accusative, plural |
| πατέρας | fathers | Noun, accusative, plural |
| αὐτοῦ | of him | Personal pronoun, genitive, singular |
| καὶ | and | Conjunction |
| εἶδεν | saw | Verb, second aorist, active |
| διαφθοράν· | decay; | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For when David had served God’s purpose in his own generation, he fell asleep. His body was buried with his fathers and saw decay. |
| KJV | For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: |
| ASV | For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption: |
| YLT | for David, indeed, his own generation having served by the will of God, did fall asleep, and was added unto his fathers, and saw corruption, |
| WEB | For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay. |
| BBE | Now David, having done God's work for his generation, went to sleep, and was put with his fathers, and his body came to destruction: |
Where they part company is in the rendering of specific terms like βουλή — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses detailing David's death and burial.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὑπηρετέω
verbὑπηρετέω
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 13:36
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 Sermon in Pisidian Antiochgenerated
Acts 13:36 is part of a sermon delivered by Paul in Pisidian Antioch, where he outlines the history of Israel and emphasizes the role of Jesus as the fulfillment of God's promises. Paul highlights David's significant role in God's plan, noting how he served his generation and then died, contrasting this with the resurrection of Jesus, who did not see decay, as stated in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 13:22 | After removing Saul, He raised up David as their king and testified about him: ‘I have found David son of Jesse a man after My own heart; he will carry out My will in its entirety.’ |
| 2 | 1 Chronicles 11:2 | Even in times past, while Saul was king, you were the one who led Israel out and brought them back. And the LORD your God said, ‘You will shepherd My people Israel, and you will be ruler over them.’” |
| 3 | 1 Chronicles 13:2–4 | And he said to the whole assembly of Israel, “If it seems good to you, and if this is of the LORD our God, let us send word far and wide to the rest of our brothers in all the land of Israel, and also to the priests and Levites in their cities and pasturelands, so that they may join us. |
| 4 | 1 Chronicles 15:12–16 | And he said to them, “You are the heads of the Levitical families. You and your relatives must consecrate yourselves so that you may bring the ark of the LORD, the God of Israel, to the place I have prepared for it. |
| 5 | 1 Chronicles 18:14 | Thus David reigned over all Israel and administered justice and righteousness for all his people: |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — Δαυίδ, Daueid, Dauid, Dabidgenerated
The name Δαυὶδ refers to David, the King of Israel, an important biblical figure known for his leadership and psalms. The word is indeclinable and appears frequently in the New Testament, often in contexts related to Jesus' lineage.
David is portrayed as a servant of God's purpose, which signifies his active role in fulfilling divine plans during his lifetime. This highlights the importance of living a life dedicated to God's will, as seen through David's example.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses served and fell asleep, which aligns with the KJV and ASV, both of which emphasize David's service and death.
Where translations differ is in the rendering of specific terms. For example, purpose (BSB) contrasts with counsel (ASV, WEB), while he fell asleep (BSB) is varied with fell asleep (KJV, ASV) and died (FBV, NETB).
Sentence Structuregenerated
The verse consists of a main clause with David as the subject and three subordinate clauses: one detailing his service, another about his death, and the last concerning his burial and decay. The finite verb is ἐκοιμήθη, meaning 'he fell asleep'.
The structure shows a sequence of events: serving God's purpose, dying, and experiencing decay, which reflects a natural progression in the narrative of David's life.
Septuagint Backgroundgenerated
Δαυὶδ appears in the Septuagint as the Greek rendering of the Hebrew דָּוִד, and it is used extensively throughout the Old Testament, particularly in contexts discussing his kingship and lineage.
The term βουλή, meaning 'purpose', is also found in the Septuagint, where it translates the Hebrew word for counsel or advice, indicating God's deliberate intention in history.
In plain words — the whole versegenerated
Acts 13:36 tells us that David served God's purpose during his life, then he died and was buried with his ancestors, experiencing decay. This shows that even great leaders like David face death, while Jesus, who was raised from the dead, did not see decay.
Frequently Asked Questionsgenerated
It means that David lived in accordance with God's will and fulfilled the role God intended for him during his lifetime.
The phrase 'falling asleep' is a euphemism for death, indicating a peaceful passing rather than a violent end.
Seeing decay emphasizes the reality of physical death and corruption, contrasting with Jesus, who was raised and did not experience decay.
This verse sets up a contrast between David's mortality and Jesus' resurrection, highlighting Jesus as the fulfillment of God's promises.
Reflection Questionsgenerated
- In what ways can I serve God's purpose in my own generation?
- How does understanding David's life encourage me in my walk with God?
- What does it mean to me that Jesus did not see decay?
- How can I share the message of hope found in Jesus' resurrection with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 13:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 36 For David, after he had served his own generation,.... Or the men of that age and generation in which he lived, the subjects of his kingdom; by governing them with wholesome laws, protecting
Read John Gill on Acts 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: For David, after he had served his own generation by the will
Read Robert Jamieson on Acts 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome point these words otherwise, reading them thus; David, after he had served his generation, by the will of God fell asleep: which contains indeed a truth, viz. that God hath appointed every one’ s time in the world, and that the issue of life and death are his; but thus they would prove little to David’ s praise, for who dies otherwise but according to the determinate counsel of God? But this is remembered to David’ s glory, that, according to the will of God, he was a public good, and he lived and governed by the rule and square of God’ s word; notwithstanding which he fell asleep, and saw death, but such as did not deserve so terrible a name. Laid unto his fathers; buried amongst his…
Read Matthew Poole on Acts 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: Ver. 36. After he had served] Martinus decumbens, Domino, dixit, si adhuc populo tuo sum necessarius, non recuso laborem. Lord, serve thyself upon me, and then let me depart in peace. (Sever. Epist. iii.)
Read John Trapp on Acts 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) After he had served his own generation.—Literally, ministered to his own generation. There is, perhaps, a suggested contrast between the limits within which the work of service to mankind done by any mere man, however great and powerful, is necessarily confined, and the wide, far-reaching, endless ministry to the whole human family which belongs to the Son of Man. By the will of God.—The words are, perhaps, better connected with the verb that follows. It was by the will (literally, counsel) of God that David fell asleep when his life’s work was accomplished. Fell on sleep.—It is not without interest to not that St. Paul uses the same word for death as had been used by the historian in…
Read Charles John Ellicott on Acts 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. David - fell on sleep - and saw corruption] David died, was buried, and never rose again; therefore, David cannot be the person spoken of here: the words are true of some other person; and they can be applied to Jesus Christ only; and in him they are most exactly fulfilled. See the notes on Acts 2:29-30, &c.
Read AdamClarke on Acts 13 →CambridgeThe Cambridge Bible for Schools and Colleges36. For David, after he had served his own generation by the will of God, fell on sleep] It is possible to render the Greek, “For David, after that in his own generation he had served the will of God, fell on sleep,” but the A. V. seems better. For it must be borne in mind that the contrast which most aids the Apostle’s argument is that, while David’s services could benefit only those among whom he lived, and could not be extended to other generations, Christ by His resurrection, never more to die and see corruption, is a Saviour for all generations, and remission of sins through Him can be promised to every one that believeth.
Read Cambridge on Acts 13 →Albert Barnes1798–1870Barnes' Notes on the BibleFor David ... - This verse is designed to show that the passage in Psalms 16:1-11; could not refer to David, and must therefore relate to some other person.
Read Albert Barnes on Acts 13 →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
For when David had served God’s purpose in his own generation, he fell asleep. His body was buried with his fathers and saw decay.
For David, after he had in his own generation served the counsel of God, fell asleep, was laid with his fathers, and saw decay.
For when David had served God’s purpose in his own generation, he fell asleep. His body was buried with his fathers and saw decay.
For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay,
Tyndale line
For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption:
For David, after he had in his own generation served the counsel of God, fell on sleep, and was laid unto his fathers, and saw corruption:
For David, after he had served his own generation by the will of God, fell asleep, and was laid to his fathers, and saw corruption:
Howbeit, Dauid after hee had serued his time by the counsell of God, hee slept, and was laid with his fathers, and sawe corruption.
Strictly literal
For David indeed, having in his own generation ministered to the will of God, fell asleep, and was added to his fathers and saw corruption.
for David, indeed, his own generation having served by the will of God, did fall asleep, and was added unto his fathers, and saw corruption,
for David, indeed, having served his own generation by the will of God, fell asleep, and was added to his fathers, and saw corruption,
For when David had served the desires of God in his own generation, he fell asleep; he was laid with his fathers and his body experienced decay.
From the Latin
For David, when he had served in his generation, according to the will of God, slept: and was laid unto his fathers, and saw corruption.
Simplified
But David died, after he had done what God wanted in his own time, and he was buried with his ancestors, and his body decayed.
Now David, having done God's work for his generation, went to sleep, and was put with his fathers, and his body came to destruction:
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.
David enim in sua generatione cum administrasset, voluntati Dei dormivit : et appositus est ad patres suos, et vidit corruptionem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܘܝܕ ܓܝܪ ܒܫܪܒܬܗ ܫܡܫ ܨܒܝܢܗ ܕܐܠܗܐ ܘܫܟܒ ܘܐܬܬܘܣܦ ܥܠ ܐܒܗܘܗܝ ܘܚܙܐ ܚܒܠܐ
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.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
The standard critical text of the New Testament.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
The previous edition, still widely cited.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
The Society of Biblical Literature edition, freely licensed.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
The edition that turned scholarship toward the earliest manuscripts.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
An independent critical text built from the oldest witnesses then known.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
A recent critical edition following documentary evidence closely.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
The reading of the majority of surviving manuscripts.
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 13:36
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word Δαυίδ refers to David, the King of Israel. It is indeclinable and appears in various contexts in the New Testament, including references to his lineage and titles such as the Messiah. The spelling variations noted include Δανείδ and Δαβίδ. Notably, Abbott-Smith and Liddell-Scott-Jones provide similar references, while Mounce mentions its frequency of 59 times.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mt 1:6; 12:3, et al.; σκηνὴ Δ., Ac 15:16; κλεὶς Δ., Re 3:7; θρόνος Δ., Lk 1:32; ῥίζα Δ., Re 5:5; βασιλεία Δ., Mk 11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., v. Dalman, Words, 317), Mt 1:1 9:27, et al.; ἐν Δ., i.e. the Psalter, He 4:7
Δαυείδ. On the spelling of this name see J. H. Moulton Grammar of NT Greek 11. ὃ 45, and cf. below s.v. Σιλονανός.
Δαυείδ, Δαυίδ, Δαβίδ (Daueid, Dauid, Dabid) — David.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mat.1:6; 12:3, and al.; σκηνὴ Δ., Act.15:16; κλεὶς Δ., Rev.3:7; θρόνος Δ., Luk.1:32; ῥίζα Δ., Rev.5:5; βασιλεία Δ., Mrk.11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., see Dalman, Words, 317), Mat.1:1 9:27, and al.; ἐν Δ., i.e. the Psalter, Read the full entry →
Δαυίδ
Dabid
of Hebrew origin (1732); Dabid (i.e. David), the Israelite
king:--David.
see HEBREW for 01732
Δαυίδ, ὁ
Prop.n.
David
Δαυίδ Dauid 59x
also spelled Δανείδ and Δαβίδ, David, pr. name, indecl., Mt. 1:6; Lk. 1:27; Acts 2:29; Rom. 1:3; 2 Tim. 2:28
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
59 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 59 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 280 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.
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
διὰ ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων, ἀλλὰ καὶ ὑπὸ Σαοὺλ βασιλέως Ἰσραὴλ ἐδιώχθη.
πρῶτον περὶ τοῦ ποτηρίου: Εὐχαριστοῦμέν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαυεὶδ τοῦ παιδός σου, ἦς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου: σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.
Ἀνθεμίου τῶν αἰωνίων Αὐγούστων ἑκουσίως καὶ αὐθαιρέτως ἐγγυᾶσθαι καὶ ἀναδεδέχθαι μονῆς καὶ ἐμφανείας Αὐρήλιον Δαυεὶδ Σιφίου ἀπὸ τῆς αὐτῆς κώμης ἐπὶ τὸ αὐτὸν παραμεῖναι τῇ κώμῃ καὶ ἀποκρίνασθαι ὑπὲρ
τὸ πεντακούκιν τοῦ υἱοῦ Δαῦιδ λίτραι ιδ οὐγκίαι γ γράμματα ιζ
ὑπατείας Φλαυίου Σενάτορος τοῦ λαμπροτάτου Τῦβι γ ὀγδόης ἰνδικτίονος. Αὐρήλιος Δαυεὶδ υἱὸς Βίκτορος Κωσταντίου ἀπὸ πρωτοκωμητῶν κώμης Ἀφροδίτης τοῦ Ἀνταιοπολίτου νομοῦ ἑξῆς ὑπογράφων Αὐρηλίῳ Ἀπολλῶτι
The Greek word μέν is a particle that typically indicates a contrast with a following clause, often paired with δέ. It can express certainty or affirmation, but is frequently left untranslated. In the New Testament, it appears in various constructions, such as ὁ μὲν ... ὁ δέ (the one ... the other) and τοῦτο μὲν ... τοῦτο δέ (partly ... partly). Its usage is less common than in classical Greek.
μέν,
conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows.
It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause.
μέν, a weakened form of μήν, and hence properly a particle of affirmation: truly, certainly, surely, indeed, —its affirmative force being weakened, yet retained most in Ionic, Epic, and Herodotus, and not wholly lost in Attic and Hellenistic writers (μέν ‘confirmative’; ef. 4 Mace. xviii. 18). Owing to this its original meaning it adds a certain force to the terms and phrases with which it is connected, and thus contrasts them with or distinguishes ther. from others. Accordingly it takes on the character of a concessive and very often of a merely distinctive particle, which stands related to a following δέ or other adversative conjunction, either expressed or understood, and in a sentence composed of several members is so placed as to point out the first member, to which a second, marked by an adversative particle, is added or opposed. It corresponds to the Lat. quidem, indeed, Germ.…
Read the full entry →μέν, an untranslatable particle, was originally a form of μήν (g.v.). The correlation μὲν... δέ, so common in classical Greek, is largely reduced in the NT (cf. Blass Gr. p. 266 f.). For μέν solitartum, i.e. μέν followed by no contrasting particle, as in Rom 1® πρῶτον μέν, a/., cf. BGU 11. 423? (ii/A.D.) (= Selections, p. 90) πρὸ μὲν πάντων εὔχομαί oe ὑγιαίνειν καὶ διὰ παντὸς ἐρωμένον (1. ἐρρωμένον) εὐτυχεῖν," 5 γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου, δεύτερον περὶ τῆς τῶν ἀδελφῶν pov. The combination μὲν οὖν in narrative, summing up what precedes, or introducing what follows (Ac 18, 9%, αἰ. : cf. Blass Gr. p. 273), is seen in such passages as P Petr II. 13 (19) (mid. iii/B.c.) (= Witkowski?, p. 19) μάλιστα μὲν οὖν τῆν πᾶσαν σπουδὴν πόησαι [το]ῦ ἀφεθῆναί σε διὰ τέλους, P Lille I. 26? (111,8...) (= Witkowski, p. 49) ἔγραψάς μοι περὶ τῆς εἰς τὴν σησαμείαν γῆς, μάλιστα δὲ…
Read the full entry →μέν (men) — on the other hand.
μέν,
Particle, used partly to express certainty on the part of the speaker or writer; partly, and more commonly, to point out that the word or clause with which it stands is correlative to another word or clause that is to follow, the latter word or clause being introduced by δέ.
__A
__A.I μέν used absolutely to express certainty, not followed by correlative δέ, indeed, of a truth, synonymous with μήν, as appears from the Epic dialect and Ionic dialect form ἦ μέν in protestations and oaths (where Attic dialect used ἦ μήν), καί μοι ὄμοσσον, ἦ μ. μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν [Refs 8th c.BC+]: also in Trag., ἀκτὴ μὲν ἥδε τῆς περιρρύτου χθονός [Refs 8th c.BC+]; γε μέν, compare γε [Refs]
μέν
men
a primary particle; properly, indicative of affirmation or concession
(in fact); usually followed by a contrasted clause with 1161 (this
one, the former, etc.):--even, indeed, so, some, truly, verily. Often
compounded with other particles in an intensive or asseverative sense.
see GREEK for 1161
μέν
Disj.prt.
truly, indeed
μέν men 179x
a particle serving to indicate that the term or clause with which it is used stands distinguished from another, usually in the sequel, and then mostly with δέ correspondent, Mt. 3:11; 9:39; Acts 1:1; ὁ μὲν ... ὁ δέ, this ... that, the one ... the other, Phil. 1:16, 17; one ... another, οἱ μὲν ... οἱ δέ, some ... others, Matt 22:5; ὅλλος μὲν ... ὅλλος δέ, one ... another, pl. some ... others, Matt 13:8; 21:35; ὅλλος μὲν ... ὅλλος δέ, one ... another, 1 Cor. 15:39; ὡδε μὲν ... ἐκεῖ δέ, here ... there, Heb.…
Read the full entry →μέν Particle, used to shew that the word or clause with which it stands answers to a following word or clause, which is introduced by δέ. Generally, μέν and δέ may be rendered on the one hand, on the other hand, or as well . . , as, while or whereas, but it is often necessary to leave μέν untranslated.
μέν is not always answered by δέ, but by other equiv. Particles, as ἀλλά, ἀτάρ or αὐτάρ, αὖ, αὖθις, αὖτε; also πρῶτον μέν, εἶτα Soph.; πρῶτον μέν, ἔπειτα id. Soph.; πρῶτον μέν, μετὰ τοῦτο Xen.
the answering clause with δέ is sometimes left to be supplied, ὡς μὲν λέγουσι as indeed they say, (but as I believe not), Eur.; this isolated μέν is often a Pron., ἐγὼ μὲν οὐκ οἶδα I for my part, (whatever others may say), Xen.; οὗτος μέν Plat.
Read the full entry →Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
194 occurrences in the New Testament, rendered 6 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 180 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.
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.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
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.
ἐν ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς
παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ Πελαίου
πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 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 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word ἴδιος (i.dios) means 'one's own' or 'private.' It conveys a sense of personal ownership or belonging, often contrasting with what is public or shared. In the New Testament, it appears in contexts referring to personal property, family, and private matters, such as in John 1:11 and Galatians 6:5. The word can also imply distinctiveness or peculiarity, as seen in various classical texts.
ἴδιος, -α, -ον (in Attic usually -ος, -ον),
[in LXX chiefly for pers. suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ;]
one's own;
of that which is private and personal (in cl. opp. to κοινός, δημόσιος; cf. infr. 3);
ἴδιος, -a, -ov, (in prof. auth. [esp. Attic] also of two term.), [fr. Hom. down]; 1. pertaining to one’s self, one’s own; used a. univ. of what is one’s own as opp. to belonging to another: τὰ ἴδια πρόβατα, Jn. x. 3 sq. 12; τὰ ἱμάτια τὰ ἴδια, Mk. xv. 20 RG Tr (for which T τὰ ἴδ. in. αὐτοῦ, L WII τὰ ig. αὐτοῦ); τὸ ἴδιον (for his own use) κτῆνος, Lk. x. 34; διὰ τοῦ ἰδίου αἵματος, Heb. ix. 12; xiii. 12, (ἰδίῳ αἵματι, 4 Mace. vii. 8); τὸ ἴδιον μίσθωμα, which he had hired for himself (opp. to ἡ ξενία [q. v-], 23), Acts xxviii. 30; add, Jn. v.43; vii. 18; Acts iii. 12; xiil. 36; Ro. xi. 24; xiv. 4 sq.3 1 Co. iii. 8 (ἴδιον κόπον) ; vi. 185 vii. 4,37; ix. 7; xi. 21; Gal. vi.5; 1 Tim. ill. 4,12; v. 4; 2 Tim.i.9; iv. 3; πράσσειν τὰ ἴδια, to do one’s own business (and not intermeddle with the affairs of others), 1 Th. iv. 11; ἰδία ἐπίλυσις, an interpretation which one thinks out for himself, opp.…
Read the full entry →ἴδιος (A.D. 156) ἐγνώρισα τὴν ἰδίαν μου σφραγῖδα, 75. 49 515 (A.D. 181-9) γράψω τῇ ἰδίᾳ μου χειρί, BGU III. 865? (}Α.}.} ἀκολούθως τῇ ἰδ]ίᾳ σοι (1. σου) ἐπιστολῇ, 73. I. 1315 (A.D. 280) ἐκδικήσωμεν. . τοῖς ἰδίοις ἑαυτῶν δαπανήμασιν, Ρ Grenf II. 801 (A.D. 402) ὑπὲρ ἰδίας σου κεφαλῆς. It will hardly be denied, however, that in all these passages ἴδιος adds a certain emphasis, and this undoubtedly holds good of the general NT usage, as e.g. Jn 141, 1 Cor 3°, Gal 6°, Heb 7*7, etc.: see more particularly Pro/eg. p. 87 ff. (as against Deissmann BS p. 123 f.), and cf. Souter (Zex. s.v.) where the word is rendered ‘‘one’s own,’’ ‘‘ belonging to one,” ‘‘private,’’ ‘* personal,” without any mention of a weaker meaning. Winer-Schmiedel G7 § 22, 17, on the other hand, claims for the word both senses in the NT, and illustrates these in detail. It is probably impossible to draw the line strictly, so…
Read the full entry →ἴδιος (idios) — one's own/private.
ἴδιος [ῐδ], α, ον,
Attic dialect also ος, ον [Refs 5th c.BC+]:
I. one's own, pertaining to oneself: hence,
I.1. private, personal (opposed to κοινός): twice in [Refs 8th c.BC+] this business is private, not public, [Refs 8th c.BC+]; ἴδιος ἐν κοινῷ σταλείς embarking as a private man in a public cause, [Refs 5th c.BC+]; ἰ. στόλῳ χρᾶσθαι, opposed to δημοσίῳ, [Refs 5th c.BC+]; ἴδια πράσσων ἢ στρατοῦ ταχθεὶς ὕπ; [Refs 5th c.BC+]; ξυμβόλαια[Refs], etc.; τὰ ἱρά, opposed to τὰ ἴ., temples, opposed to private buildings, [Refs 5th c.BC+]; τὸ ἐν ἰδίοις discussion among private persons, [Refs 5th c.BC+]
ἴδιος
idios
of uncertain affinity; pertaining to self, i.e. one's own; by
implication, private or separate:--X his acquaintance, when they were
alone, apart, aside, due, his (own, proper, several), home, (her, our,
thine, your) own (business), private(-ly), proper, severally, their
(own).
ἴδιος, α, ν
Adj
one’s own, private, personal
ἴδιος idios 114x
one’s own, Mk. 15:20; Jn. 7:18; due, proper, specially assigned, Gal. 6:9; 1 Tim. 2:6; 6:15; Tit. 1:3; also used in NT as a simple possessive, Eph. 5:22; τὰ ἴδια, one’s home, household, people, Jn. 1:11; 16:32; 19:17; οἱ ἴδιοι, members of one’s own household, friends, Jn. 1:11; Acts 24:23; ἰδίᾳ, adverbially, respectively, 1 Cor. 12:11…
Read the full entry →ἴδιος ἴ^διος, η, ον one's own, pertaining to oneself: and so,
private, personal, πρῆξις ἥδ᾽ ἰδίη οὐ δήμιος this business is private, not public, Od.; ἴδιος ἐν κοινῷ σταλείς embarking a private man in a public cause, Pind.; πλοῦτος ἴδιος καὶ δημόσιος private and public wealth, Thuc.; τὰ ἱρὰ καὶ τὸ ἴδια temples and private buildings, Hdt.
τὰ ἴδια, either private affairs, private interests, Thuc.; or one's own property, id. Thuc.; ἴδια πράττειν to mind one's own affairs, Eur.; τὰ ἐμὰ ἴδια Dem.:—in sg., τὸ ἡμέτερον ἴδιον id. Dem.; εἰς τὸ ἴδιον for oneself, Xen.; τοὐμὸν ἴδιον for my own part, Luc.
Read the full entry →Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
117 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 113 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.
πολλαῖς δὲ καὶ ἄλλαις κέχρηται δυνάμεσι τετράς, ἃς ἀκριβέστερον καὶ ἐν τῷ περὶ αὐτῆς ἰδίῳ λόγῳ προσυποδεικτέον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ ἡμιόλιον παραχρῆμα,
μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας
Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνωι ἢ
γενεά (genea) refers to a generation, encompassing meanings such as race, family, and age. It is derived from the root related to birth and denotes both the people of a specific time and the lineage of individuals. In the New Testament, it is often used to describe the Jewish people or to signify a contemporary group sharing similar traits, particularly in a negative context. The lexicons do not present significant disagreements on its meanings.
γενεά, -ᾶς, ἡ
(< γίγνομαι),
[in LXX chiefly for דּוֹר, דֹּר (Cremer, 148) ;]
race, stock, family (in NT, γέννημα, q.v.).
generation;
of the contemporary members of a family: pl., Mt 1:17 (cf. Ge 31:3, מוֹלֶדֶת); metaph., of those alike in character, in bad sense, Mt 17:17, Mk 9:19, Lk 9:41 16:8, Ac 2:40;
γενεά, -Gs, ἡ, (TENQ, γίνομαι [cf. Curtius p.610]) ; Sept. often for 7; in Grk. writ. fr. Hom. down; 1. abegetting, birth, nativity: Hdt. 3, 33 ; Xen. Cyr. 1, 2, 8, ete. ; {others make the collective sense the primary signif., see Curtius u. s.]. 2. passively, that which has been begotten, men of the same stock, a family; a. prop. as early as Hom.; equiv. to nmnawn, Gen. xxxi. 3, ete.; σώζειν Ραχάβην κ' τὴν γενεὰν αὐτῆς, Joseph. antt. 5, 1, 5. the several ranks in a natural descent, the successive members of a genealogy: Mt. i. 17, (ἑβδόμη γενεὰ οὗτός ἐστιν ἀπὸ τοῦ πρώτου, Philo, vit. Moys. i. § 2). b. metaph. a race of men very like each other in endowments, pursuits, character ; and esp. in a bad sense a perverse race: Mt. xvii. 17; Mk. ix. 19; Lk. ix. 41; xvi. 8; [Acts ii. 40]. 3. the whole multitude of men living at the same time: Mt. xxiv. 34; Mk. xiii. 30; Lk. i. 48 (πᾶσαι ai…
Read the full entry →γενεά. The collective sense of this word—involved in its historic relation to yévos—is normal throughout, and survives in MGr γενιά = “race, lineage.’’ Thus it denotes a family, without individual reference: P Oxy 1. 104" (a will—a.p. 96) τῆς τούτου γενεᾶς, ‘his issue” (should he himself predecease)— similarly PSI IIL. 240° (ii/A.p.). . . ἑκά]στου αὐτῶν γενεᾶς, in a will—2d. LV. 713% (A.D. 97) τῇ ἐξ ἀλλήλων γενεᾷ, ‘their joint issue,’’ P Hal I. 1747 (iii/B.c,) ἄλλον δ᾽ ὅρκον μηδένα ἐξέστω ὀμνύναι py[d]t opk[(Ljew μηδὲ γενεὰν παρίστασθαι, “ΕΟ one may swear by any other oath [than Zeus, Hera and Poseidon], nor offer it, nor may he bring forward his family,” zc. to swear by them: see note, p. 121. Sy// 8561648 (ii/B.C.) ὁμοίως δὲ kal εἰ ye[vjeav ποιήσαιτο, of a manumitted slave, ἐλευθέρα ἔστίω] kal ἀνέφαπτος a γίεῖνεά. Cagnat…
Read the full entry →γενεά (genea) — generation.
γενεά, ᾶς,
Ionic dialect γενεή, ῆς, ἡ, Epic dialect dative γενεῆφι [Refs 8th c.BC+]: (γενέσθαι):
I. of the persons in a family,
I.1. race, family, Πριάμου γ. [Refs 8th c.BC+]; γενεῇ ὑπέρτερος higher by birth or blood, [Refs]younger in [Refs 7th c.BC+]; ταύτης εἶναι γ. καὶ αἵματος of this race and blood, [Refs 8th c.BC+]; γενεῇ by birthright, [Refs 8th c.BC+]; Αἰτωλὸς γενεήν by descent, [Refs 8th c.BC+]; γενεὴ ἔκ τινος descent from..,[Refs 5th c.BC+]; of horses, breed, stock, [Refs 8th c.BC+] families, [Refs 1st c.AD+]; γενεὰν ποιεῖσθαι to have issue, [Refs]: hence, tribe, nation, Περσῶν γ., Τυρρηνῶν γ., [Refs 5th c.BC+]
γενεά
genea
from (a presumed derivative of) 1085; a generation; by implication, an
age (the period or the persons):--age, generation, nation, time.
see GREEK for 1085
γενεά, ᾶς, ἡ
n.f.
a generation
γενεά genea 43x
pr. birth; hence, progeny; a generation of mankind, Mt. 11:16; 23:36, et al.; a generation, a step in a genealogy, Mt. 1:17; a generation, an interval of time, an age; in NT course of life, in respect of its events, interests, or character, Lk. 16:8; Acts 13:36
γενεά γίγνομαι of the persons in a family.
race, stock, family, Hom., etc.; Πριάμου γ. Il.; ἐκ γενεῆς according to his family, id. Il.; γενεῆι by birth-right, Od.; γενεὴν Αἰτωλός by descent, Il.:—of horses, a breed, id. Il.:—generally, γενεήν in kind, Hdt.:—also a tribe, nation, Περσῶν γ. Aesch.
a race, generation, οἵηπερ φύλλων γενεὴ τοιήδε καὶ ἀνδρῶν Il.; δύο γενεαὶ ἀνθρώπων id. Il.
offspring, Orac. ap. Hdt.; and of a single person, Soph.
of time or place in reference to birth:
a birth-place, γενεὴ ἐπὶ λίμνηι Γυγαίηι Il.; of an eagle's eyrie, Od.
age, time of life, esp. in phrases γενεῆι νεώτατος, πρεσβύτατος youngest, eldest, in age, or by birth, Hom.
time of birth, ἐκ γενεῆς Hdt.; ἀπὸ γ. Xen.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
43 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 43 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 106 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.
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
Ἀλλ̓ ἵνα τῶν ἀρχαίων ὑποδειγμάτων παυσώμεθα, ἔλθωμεν ἐπὶ τοὺς ἔγγιστα γενομένους ἀθλητάς: λάβωμεν τῆς γενεᾶς ἡμῶν τὰ γενναῖα ὑποδείγματα.
μου Ἀρεώτου χρηματίζοντος μητρὸς ἐμαυτῆς τῆς Σοήριος, ἐὰν ζῇ, εἰ δὲ μή, τῆς τούτου γενεᾶς, τὴν ὑπάρχουσάν μοι ἐπὶ τοῦ πρὸς Ὀξυρύγχων πόλει Σαραπείου ἐπʼ ἀμφόδου πρότερον Ἱππέων παρεμβολῆς
Ὀξυρύγχων πόλει ἀγορανομείου τῷ δωδεκάτῳ ἔτει θεοῦ Κλαυδίου μηνὶ Σεβαστῷ κατέσχον τῇ ἐξ ἀλλήλων γενεᾷ τὰ ἑαυτῶν πάντα πρὸς τὸ μετὰ τὴν τελευτὴν αὐτῶν βεβαίως καὶ ἀναφαιρέτως εἶναι τῶν
ἐξέσται τὰ ἀπʼ ἐμοῦ εἰς αὐτοὺς ἐλευσόμενα ἑτέροις μερίζειν εἰ μὴ μόνῃ ἑκάστῃ αὐτῶν γενεᾷ καὶ μηδενὶ ἐξέστω τῷ καθόλου ἐπέρχεσθαι τῇ γυναικί μου Διογενίδι περὶ μηδενὸς τῶν ἐν
The Greek word ὑπηρετέω, from the lemma hupēreteō, originally meant to serve as a rower on a ship. It has evolved to mean to serve or minister to someone, often used with a dative case. In the New Testament, it appears in Acts 13:36, 20:34, and 24:23, where it conveys the idea of serving or ministering.
** ὑπηρετέω, -ῶ
(< ὑπηρέτης)
[in LXX: Wi 16:21, 24, 25 19:6, Si 39:4 * ;]
prop., to serve as rower on a ship (Diod., al.). In cl. always metaph., to minister to, serve: c. dat. pers., Ac 13:36 20:34 24:23.†
ὑπηρετέω, τῶ; 1 aor. Umnpérnoa; fr. Hdt. down; to be ὑπηρέτης (q- V-), prop. a. to act as rower, to row, (Diod., Ael.). b. to minister, render service: τινί, Acts xiii. 86; xx. 34; xxiv. 23.
ὑπηρετέω, ““serve,’’ ‘‘minister to”: (a) c. dat, pers.—P Tebt II. 4201 (iii/A.D.) πάλιν σαι ὑπηρετῶ, “1 will serve you again,” P Oxy I. 58%4 (a.p. 288) appointment of treasury officials—8yAaSy δὲ τοιούτους αἱρεθῆναι ποιήσειτε (/. ποιήσετε) τούτοις φρον τι]σταῖς ὑπηρετησομένους of καὶ βασάνοις ὑποκείσονται, ‘‘you will of course take care that only such persons are appointed to assist these superintendents as are in a position to stand the test” (Edd.), and the curious magical spell, P Lond 125 vevso18 (v/A.D.) (=I. p. 124), for transforming a goddess into an old woman who shall declare—éyd σοι ὑπηρετήσω. (b) c. dat. rei—P Ἀγ] 11. 1531} (a.p. 138-161) ὑπηρετήσας πράγμασι ἡμῶν καὶ ὠφέλιμος ἡμῖν, ‘has been of service in our affairs and useful to us,” P Oxy I. 8614 (Α.Ὁ, 335) ν]αυτὴν παρασχεῖν. .. ὑπὲρ τοῦ δύνασθ[αι αἸὐτὸν [ὑπη]ρετήσασϑαι τῇ δημοσίᾳ σιτ[οἸἹποίᾳ, ‘to provide a boatman who…
Read the full entry →ὑπηρετέω (hupēreteō) — to serve.
ὑπηρετ-έω,
future -ήσω[Refs 2nd c.AD+], etc.: pluperfect ὑπηρετήκειν [Refs 5th c.BC+]:—properly do service on board ship, as a rower (compare ὑπηρέτης, ὑπηρεσία), [Refs 3rd c.BC+]:—passive, πλοῖον ὑπὸ δύο ἀνθρώπων ὑπηρετεῖσθαι δυνάμενον [Refs 1st c.BC+]
II. to be a servant, do service, [Refs 5th c.BC+]; opposed to ἄρχω, [Refs 5th c.BC+]
II.2. with dative, minister to, serve, τῷ παρόντι δαίμονι [Refs 5th c.BC+]; ὑ. τῷ χρηστηρίῳ submit to its ruling, [Refs 5th c.BC+]; [νόμῳ, λόγῳ], [Refs 5th c.BC+]; ὑ. τοῖς τρόποις humour his ways, [Refs 5th c.BC+]; τῷδ᾽ ὑ. λόγῳ second, support it, [Refs 5th c.BC+]
ὑπηρετέω
hupereteo
from 5257; to be a subordinate, i.e. (by implication)
subserve:--minister (unto), serve.
see GREEK for 5257
ὑπηρετέω
v.
I minister to, serve
ὑπηρετέω hypēreteō 3x
to subserve, Acts 13:36; to relieve, supply, Acts 20:34; to render kind offices, Acts 24:23*
ὑπηρετέω ὑπηρέτης to do service on board ship, to do rower's service:— hence to be a servant, do service, serve, Soph., Ar.
c. dat. to minister to, serve, Lat. inservire, Hdt., attic; ὑπ. τοῖς τρόποις to comply with, humour his ways, Ar.; ὑπ. τῶι λόγωι to second, support it, Eur.: — ὑπ. τινί τι to help one in a thing, Soph., Ar., etc.
absol. to serve, lend aid, Soph.:—Pass. to be done as service, Hdt., Isocr.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
ἂν μέντοι τι καὶ τῶν τῆς ἀγρίας λεγομένης ὕλης ἐδώδιμον μὲν μὴ φέρῃ καρπόν, δύνηται δὲ ἐδωδίμου φραγμὸς εἶναι καὶ φυλακτήριον, καὶ τοῦτο ταμιεύσομαι, οὐ δι’ ἑαυτό, ἀλλ’ ὅτι ὑπηρετεῖν ἀναγκαίῳ καὶ χρησίμῳ σφόδρα πέφυκε.
ὡς δʼ ἐγκειμένου τοῦ ἀγγέλου ἡ ὄνος τυπτομένη ὤκλασε, κατὰ βούλησιν θεοῦ φωνὴν ἀνθρωπίνην ἀφεῖσα κατεμέμφετο τὸν Βάλαμον ὡς ἄδικον ἐπὶ ταῖς πρότερον διακονίαις μηδὲν ἔχοντα ἐγκαλεῖν αὐτῇ πληγὰς ἐπιφέρειν μὴ συνιείς, ὅτι νῦν κατὰ θεοῦ προαίρεσιν οἷς…
καὶ περὶ τῶν ὑπηρεσιῶν, κεκρικότων τῶν ἡγεμονευσάντων Σκάπλου καὶ Ἀκύλου περὶ τοῦ τοὺς παστοφόρους ὑπηρετεῖν τοῖς ἱερεῦσι, τοῦ τε ἱερατικοῦ νόμου Σεμνουθι τὸ ὅμοιον τοῖς κρίμασι τῶν ἡγεμόνων περιέχοντος.
τοῦ ἰδίου δαπάνην ποιῆσαι, μέχρι ἂν ἀναλάβω ἔτι δὲ κατασταθεὶς γαμβρὸς αὐτοῦ πρεσβύτερος καὶ ὑπηρετήσας τὴν ν λειτουργίαν καὶ μόσχον θύσας ἐν τοῖς Καισαρείοις ὕστερον μετέστησεν αὐτὸν καὶ ἐμὲ
εὐεργεσιῶν, ἃς ἔχει παρὰ τῶν Σεβαστῶν καὶ τοῦ τὴν Αἴγυπτον ἐν εὐσταθείᾳ διάγουσαν εὐθύμως ὑπηρετεῖν τῇ τε εὐθηνίᾳ καὶ τῇ μεγίστῃ τῶν νῦν καιρῶν εὐδαιμονίᾳ μὴ βαρυνομένην καιναῖς καὶ
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative 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
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
βουλή (boulē) refers to counsel, purpose, or design, often associated with divine will. It appears frequently in the New Testament, particularly in contexts discussing God's plans (e.g., Luke 7:30, Acts 4:28). The term can also denote a council or assembly in classical usage, but in the New Testament, it primarily emphasizes divine intention.
βουλή, -ῆς, ἡ, (βούλομαι), fr. Hom. down; often in Sept. for ΤΥ τ counsel, purpose: Lk. xxiii. 51 (where distinguished fr. ἡ mpaéis); Acts v. 38; xxvii. 12 (see τίθημι. 1a.),42; plur. 1 Co. iv. 5; ἡ βουλὴ τοῦ θεοῦ, Acts xiii. 36; esp. of the purpose of God respecting the salvation of men through Christ: Lk. vii. 30; Acts ii. 23; iv. 28; [Heb. vi. 17]; πᾶσαν τὴν βουλὴν τοῦ θεοῦ all the contents of the divine plan, Acts xx. 27; ἡ βουλὴ τοῦ θελήματος αὐτοῦ the counsel of his will, Eph. i. 11.
βουλή. The word βουλή is always used both in the LXX and the NT = ‘‘counsel,” and never in its technical sense of ““council.” or this latter usage in Egypt reference may be made to Hohlwein Z’£gyfte Romaine, p- 134ff., and to |
βουλή (boulē) — plan.
βουλή, ἡ,
Doric dialect βωλά Decrees Byzantine cited in [Refs 4th c.BC+], Aeolic dialect βόλλα [Refs 2nd c.BC+]: accusative plural βουλᾰς [Refs 8th c.BC+]: (βούλομαι):— will, determination, especially of the gods, [Refs 8th c.BC+]
2. counsel, design, βουλὰς βουλεύουσι [Refs 8th c.BC+]: generally, counsel, advice, opposed to μάχεσθαι, [Refs 8th c.BC+]; νυκτὶ βουλὴν διδόναι [Refs 5th c.BC+]; β. ποιεῖσθαι, ={βουλεύεσθαι}, [Refs 5th c.BC+]; ἐν βουλῇ γενέσθαι πότερον.. [Refs 1st c.BC+]; τούτοις οὐκ ἔστι κοινὴ β. they have no common ground of argument, [Refs 5th c.BC+]: in plural, counsels, [Refs 4th c.BC+]; ἐν βουλαῖς ἄριστος, ἐν βουλαῖσι κράτιστος, [Refs]
βουλή
boule
from 1014; volition, i.e. (objectively) advice, or (by implication)
purpose:--+ advise, counsel, will.
see GREEK for 1014
βουλή, ῆς, ἡ
n.f.
counsel, deliberate wisdom
βουλή boulē 12x
counsel, purpose, design, determination, decree, Lk. 7:30; 23:51, et al. freq.; by impl. secret thoughts, cogitations of the mind, 1 Cor. 4:5
βουλή βούλομαι will, determination, Lat. consilium, esp. of the gods, Il., etc.
a counsel, piece of advice, plan, design, id. Il., Hdt., attic:—in pl. counsels, Aesch.
a Council of the elders or chiefs, a Senate, Hom., Aesch.:—at Athens, the Council of 500 created by Cleisthenes, Hdt., Ar., etc.:— βουλῆς εἶναι to be of the Council, a member of it, Thuc.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
12 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 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 87 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.
ἔπειτα πάντ’ ἐστὶν αὐτὸς ἑαυτῷ τὰ τιμιώτατα, συγγενὴς οἰκεῖος φίλος ἀρετὴ εὐδαιμονία μακαριότης ἐπιστήμη σύνεσις ἀρχὴ τέλος ὅλον πᾶν δικαστὴς γνώμη βουλὴ νόμος πρᾶξις ἡγεμονία.
Ἰάκωβος δὲ οὔτʼ ἀντιλέγειν ἔχων διὰ τὸ ἀξίωμα τοῦ παρακαλοῦντος οὔτε νόμιμον ἡγούμενος ἀλλοφύλῳ συνοικίζειν τὴν θυγατέρα ἠξίωσεν ἐπιτρέψαι αὐτῷ βουλὴν ἀγαγεῖν περὶ ὧν παρακαλεῖ.
λέγει γὰρ ὁ προφήτης ἐπὶ τὸν Ἰσραήλ: Οὐαὶ τῇ ψυχῇ αὐτῶν, ὅτι βεβούλευνται βουλὴν πονηρὰν καθ̓ ἑαυτῶν, εἰπόντες: Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστίν.
τὸν υἱὸν τῆς Σ … … ἐμοῖς μάλιστα μ … … … βουλη ἐμαρτυρ … … … … … ισως καὶ τουτ … … … ὑπὲρ Σαραποδώρ
ἔτους, Τῦβι. Διεγράφησαν Αὐρηλίῳ Νίννῳ ἀρχιερ- βουλευτῇ τῆς Ἀρσινοιτῶν πόλεως αἱρεθέντι ὑπὸ τῆς κρατίστης βουλῆς μεριδάρχῃ Ἡρακλείδου μερίδος διπλώματος ὄνων ἁλιέων κώμης Σοκνοπαίου Νήσου ὑπὲρ κε ἔτους δραχμαὶ δεκαὲξ
ἐρρῶσθαί σε εὔχομαι φίλτατε. ἔτους δ Μεσορὴ ιγ. λαβὼν παρὰ μοῦ τὰς ἴσας ἐὰν βούλῃ
κοιμάομαι (koimaomai) means to fall asleep or to be put to sleep, often used metaphorically for death. It is derived from the root meaning to lull or calm. The New Testament employs it in contexts relating to literal sleep (e.g., Mt 28:13, Lk 22:45) and as a euphemism for death (e.g., Acts 7:60, 1 Cor 15:20). The lexicons do not show significant disagreement.
κοιμάω, -ῶ,
[in LXX chiefly for שׁכב;]
to lull to sleep, put to sleep. Mid and pass., to fall asleep (M, Pr., 162; M, Th., 1, 4, 13): Mt 28:13, Lk 22:45, Jo 11:12, Ac 12:6. Metaph, of death: Mt 27:52, Jo 11:11 Ac 7:60 13:36, I Co 7:39 11:30 15:6, 18, 20, 51, I Th 4:13-15, II Pe 3:4 (cf. Is 14:8 43:17, II Mac 12:45).†
SYN.: καθεύδω.
κοιμάω, -@: Pass., pres. κοιμάομαι, κοιμῶμαι; pt. Keκοίμημαι [cf. W. 274 (257)]; 1 aor. ἐκοιμήθην; 1 fut. κοιμπθησομαι; (akin to κεῖμαι; Curtius § 45); to cause KOW@re om to sleep, put to sleep, (Hom. et al.) ; metaph. to still, calm, quiet, (Hom., Aeschyl., Plat.) ; Pass. to sleep, fall asleep . prop., Mt. xxviii. 13; Lk. xxii. 45; Jn. xi. 12; Acts xii. 6; Sept. for 33¥. metaph. and euphemistically i. q. to die (cf. Eng. to fall asleep]: Jn. xi. 11; Acts vii. 60; xiii. 36; 1 Co. vii. 39; xi. 30; xv. 6, 51 [ef. W. 555 (517); B. 121 (106) note]; 2 Pet. 11]. 4; οἱ κοιμώμενοι, κεκοιμημένοι, κοιμηθέντες, i. q. the dead: Mt. xxvii. 52; 1 Co. xv. 20; 1 Th. iv. 13-15; with ἐν Χριστῷ added (see ἐν, I. 6 Ὁ. p. 211°), 1 Co. xv. 18; in the same sense Is. xiv. 8; xliii. 17; 1 K. xi. 43; 2 Mace. xii. 45; Hom. Π. 11, 241; Soph. Electr.…
Read the full entry →κοιμάομαι. Κοιμάομαι, ‘‘sleep,” is common, e.g. P Ryl II. 1275 (A.D. 29) κοιμωμένου pov ἐπὶ τῆς θύρας, ‘as I was sleeping at the door,” P Oxy VI. 933% (late ii/a.D.) ἐποίησα δὲ καὶ τὸν νυκτοστράτηγον φ[ύ]λακα κοιμᾶσθαι πρὸς τῇ οἰκίᾳ, “ΕἸ made the night-strategus sleep_on guard at the house’”’ (Edd.). In P Giss I. 191? (ii/A.D.) a wife writes to an absent husband that she had gone to bed without food—&[y]evetos ἐκοιμώμην ---580 great was her anxiety regarding him. We may also cite the curious ostrakon-letter, Os¢v 1157 (Thebes— ii/iii A.D.), in which certain taxgatherers give permission to an hetaera—ty ὑπογεγραμέν(ῃ) ἡμέρᾳ μεθ᾽ οὗ ἐὰν θέλῃς ἐνθάδε κοιμᾶσθαι (cf. Archiv vi. p. 220 n.1). A purely middle use of κοιμηθῆναι is found in P Goodsp Cairo 31° (ili/B.c.) ἡνίκα ἤμελλον κοιμηθῆναι ἔγραψα ἐπιστόλια B: on the other hand P Fay 11το}8 (a.p. 94) ἵϊν]α τὰ πρόβατα ἐκεῖ κοιμηθῆι (‘‘may be…
Read the full entry →κοιμάω (koimaō) — to sleep.
κοιμ-άω,
future -ήσω, Doric dialect -άσω [ᾱ]: aorist ἐκοίμησα, Epic dialect κοίμησα [Refs 8th c.BC+]:—middle, future -ήσομαι [Refs 1st c.BC+]aorist κοιμήσατο, -αντο, [Refs 8th c.BC+]:—passive, future -ηθήσομαι [Refs 5th c.BC+]: aorist ἐκοιμήθην [Refs 8th c.BC+]: perfect κεκοίμημαι [Refs 4th c.BC+]:—lull, put to sleep, κοίμησον.. Ζηνὸς ὑπ᾽ ὀφρύσιν ὄσσε φαεινώ [Refs 8th c.BC+]; put to bed, τὸν δ᾽ αὐτοῦ κοίμησε [Refs 8th c.BC+]; of a hind, ἐν ξυλόχῳ.. νεβροὺς κοιμήσασα [Refs]
2. metaphorically, still, calm, ἀνέμους, κύματα, [Refs 8th c.BC+]; also, soothe, assuage, κοίμησον δ᾽ ὀδύνας [Refs 8th c.BC+]; ᾧ (i.e. φύλλῳ) κοιμῶ τόδ᾽ ἕλκος [Refs 5th…
κοιμάομαι
koimao
from 2749; to put to sleep, i.e. (passively or reflexively) to
slumber; figuratively, to decease:--(be a-, fall a-, fall on) sleep,
be dead.
see GREEK for 2749
κοιμάομαι
v.
I fall asleep, am asleep
κοιμάω koimaō 18x
to lull to sleep; pass. to fall asleep, be asleep, Mt. 28:13; Lk. 22:45; met. to sleep in death, Acts 7:60; 13:36; 2 Pet. 3:4
κοιμάω κεῖμαι to lull or hush to sleep, put to sleep, Hom.
metaph. to lull to rest, still, calm, ἀνέμους, κύματα id. Hom.; ὀδύνας Il.; κοίμησον εὔφημον στόμα lay thy tongue asleep in silence, Aesch.
Mid. and Pass. to fall asleep, go or lie abed, Hom., Hdt., etc.
of the sleep of death, κοιμήσατο χάλκεον ὕπνον he slept an iron sleep, Il.: absol. to fall asleep, die, Soph., NTest.
to keep watch at night, Lat. excubare, Aesch., Xen.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
a-slep' (yashen, "sleeping," radham, "deep sleep"; katheudo, "to fall asleep," aphupnoo, "to fall asleep"): A state of repose in sleep, Nature's release from weariness of body and mind, as of Jonah on shipboard (Jon 1:5); of Christ in the tempest-tossed boat (Mt 8:24); of the exhausted disciples in Gethsemane (Mt 26:43 the King James Version).
Used with beautiful and comforting significance of death (koimaomai, "to put to sleep").
Sleep implies a subsequent waking, and as a symbol of death implies continued and conscious life beyond the grave. In the presence of death no truth has been so sustaining to Christian faith as this. It is the distinct product of Christ's resurrection. Paul speaks of departed believers as having "fallen…
18 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 18 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 108 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.
διὸ καὶ Μωυσῆς φοβηθείς, μή ποτε ὁ νοῦς μὴ μόνον κοιμηθῇ, ἀλλὰ καὶ τελείως ἀποθάνῃ, φησὶν ἐν ἑτέροις·
οὔσης ἑορτῆς καὶ τῶν Σικιμιωτῶν εἰς ἄνεσιν καὶ εὐωχίαν τετραμμένων νύκτωρ πρώτοις ἐπιβαλόντες τοῖς φύλαξι κτείνουσι κοιμωμένους καὶ παρελθόντες εἰς τὴν πόλιν ἀναιροῦσι πᾶν ἄρρεν καὶ τὸν βασιλέα σὺν αὐτοῖς καὶ τὸν υἱὸν αὐτοῦ, φείδονται δὲ τῶν…
Ἐὰν γυνή, φημί, κύριε, ἢ πάλιν ἀνήρ τις κοιμηθῇ καὶ γαμήσῃ τις ἐξ αὐτῶν, μήτι ἁμαρτάνει ὁ γαμῶν;
ἐπιστολὰς ὥραν ι τῆς νυκτὸς ηὗρον ἐξῆλθε, ὃ καὶ δύνασαι ἐπιγνῶναι, μετὰ γυ ναικὸς κοιμώμενος. Φαωφι ι ὥραν η νυκτὸς … ἱππεὺς ε
τρόπῳ τῇ ἁλωνείᾳ μου βουλόμενος πῦρ προσβαλεῖν καὶ μὴ ἰσχύσας ἐμπρῆσαι διὰ τοῦς ἐκεῖ κοιμωμένους καὶ φυλάσσοντας ἔφυγεν κατὰ τ … vestiges
Ἀρτεμιδώρας Μικκάλου μητρὸς Πανισκιαίνης πρεσβυτέρας ἐκοιμήθη ἐν Κυρίῳ
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
προστίθημι (prostithemi) means to add or put to, often implying continuation or repetition. It is used in various contexts, such as adding to a number of followers (Acts 2:41) or adding to one's possessions (Luke 17:5). The word is built from the prefix προσ (to) and the root τίθημι (to place). Notably, there is a discussion about its Hebraic influences in the New Testament, particularly in how it conveys the idea of continuation.
προσ-τίθημι,
[in LXX chiefly for יסף hi., also for אסף ni., etc.;]
to put to.
προσ-τίθημι: impf. 3 pers. sing. προσετίθει (Acts ii. 47) ; 1 aor. προσέθηκα ; 2 aor. προσέθην, impy. πρόσθες (Lk. xvii. 5), inf. προσθεῖναι, ptcp. προσθείς ; Pass., impf.3 pers. plur. προσετίθεντο; 1 aor. προσετέθην ; 1 fut. προστεθήcopa; 2 aor. mid. προσεθέμην; fr. Hom. Od. 9, 305 down; Sept. very often for 45°, also for Ox, ete. ; 1. prop. to put to. 2. to add, i.e. join to, gather with any company, the number of one’s followers or companions: τινὰ τῇ ἐκκλησίᾳ, Acts ii. 47 [RG]; τῷ κυρίῳ, Acts v. 14; xi. 24; sc. τῷ κυρίῳ, Or τοῖς πιστεύουσιν, Acts ii. 41; Hebraistically, προσετέθη πρὸς τοὺς πατέρας αὐτοῦ (Judg. ii. 10; 1 Mace. ii. 69), he was gathered to his fathers assembled in Sheol (which is n-529 33/10 ma, the house of assembly for all the living, Job xxx. 23), Acts xiii. 36 (others explain it, he was added to the bodies of his ancestors, buried with them in a common tomb; but…
Read the full entry →προστίθημι, “add.” With Heb 1219 we may compare Chres¢. II. 372% (11/A.D.) Kal προσέθηκεν: “Ey Qs ἔφης ἄλλους ἐσχηκέναι παῖδας, and P Strass 1. 412! (A.D. 250) Σαραπίων ῥ]ήτωρ προσέθηκεν (his λόγος follows). Other exx. of the verb are P Oxy III. 4713 (ii/A-p.) π]ροσθήσω τι κύριε περ[ὶ οὗ] θαυμάσεις οἶμαι, “I will add a fact, my lord, which will, I expect, excite your wonder ’’ (Edd.), 26. VII. 1062 (ii/A.p.) προσθεὶς ὅτι τὰ θέρειά ἐστιν τὰ κρείσσονα, ‘‘adding that the summer ones (sc. fleeces) were the best” (Ed.), P Ryl 11. 15327 (a.p. 138-161) ταῦτα of With the use of the verb in Ac 2 Preuschen (HZNT ad 1) compares Demosth. xviii. 39 ὅσα ἑκουσίως προσετίθετο τῶν πολισμάτων. The confident assertion of Hebraism in the idiom προσέθετο πέμψαι, which Luke (20"f.) deliberately substitutes for the πάλιν ἀπέστειλε of Mk 121, needs some reconsideration : see Proleg. p. 233. Helbing (Gr. p…
Read the full entry →προστίθημι (prostithēmi) — to add (to).
προστίθημι,
Doric dialect ποτι-, also aorist infinitive ποιθέμεν [Refs]; ποτθέμειν probably in [Refs 5th c.BC+]: late present προστιθῶ Ps.- [Refs 4th c.BC+]future προσθήσω: aorist προσέθηκα, plural -έθεμεν, subjunctive προσθῶ [Refs 5th c.BC+], Ionic dialect προσθέω [Refs 5th c.BC+]:— middle, future προσθήσομαι [LXX]: aorist 1 προσεθηκάμην [Refs 5th c.BC+]aorist 2 προσεθέμην, subjunctive προσθῶμαι (not πρόσθωμαι), 3rd.pers. singular optative προσθεῖτο [Refs 4th c.BC+]; Doric dialect participle ποτθέμενος, Πρακτικά 1931.89 [Refs]: perfect -τέθειμαι[LXX]:—passive, aorist 1 προσετέθην [Refs 5th c.BC+]: future -τεθήσομαι[LXX] is falsa lectio [LXX]perfect passive is chiefly supplied by πρόσκειμαι:—put to, χερσὶν ἀπώσασθαι λίθον ὃν προσέθηκεν [Refs 8th c.BC+]; π. τὰς θύρας, τὴν θύραν, put to, close the door, [Refs 5th c.BC+]…
Read the full entry →προστίθημι
prostithemi
from 4314 and 5087; to place additionally, i.e. lay beside, annex,
repeat:--add, again, give more, increase, lay unto, proceed further,
speak to any more.
see GREEK for 4314
see GREEK for 5087
προστίθημι
v.
I put to, add, do again
προστίθημι doric ποιτ imperat. προστίθει fut. -θήσω aor1 -έθηκα aor2 -έθην subj. -θῶ Mid., aor1 -εθηκάμην aor2 -εθέμην subj. -θῶμαι 3rd sg. opt. -θεῖτο Pass., aor1 -ετέθην to put to, Lat. apponere, Od.; πρ. τὰς θύρας to put to the door, Hdt.; πρ. κλίμακας τοῖς πύργοις Thuc.
to hand over or deliver to, θεῶν γέρα ἐφημέροισι προστίθει Aesch.; γυναῖκα πρ. τινί to give her to him as wife, Hdt., etc.
simply, to give, bestow, φερνάς Eur.; χρήματα Dem.
πρ. πρῆγμά τινι to impose further business on a man, Hdt.; also c. inf., πρ. τινὶ πρήσσειν τι id. Hdt.:—then, πρ. τινὶ ἀτιμίην to impose disgrace upon him, id. Hdt.; λύπην, πόνους Eur.; ζημίας τινί Thuc.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
18 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 18 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 136 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.
ἀπόχρη δὲ κἀκεῖνο προσθεῖναι, ὅτι καὶ τῇ τοῦ παντὸς οὐρανοῦ τε καὶ κόσμου γενέσει γέγονεν ἀρχή·
τοῦτο γὰρ διὰ ταύτης ποιήσειν τῆς πραγματείας ἐπηγγειλάμην οὐδὲν προσθεὶς οὐδʼ αὖ παραλιπών.
ἐὰν δὲ αὐτὸς ὁ διδάσκων στραφεὶς διδάσκῃ ἄλλην διδαχὴν εἰς τὸ καταλῦσαι, μὴ αὐτοῦ ἀκούσητε: εἰς δὲ τὸ προσθεῖναι δικαιοσύνην καὶ γνῶσιν κυρίου, δέξασθε αὐτὸν ὡς κύριον.
πρώτως δὲ τῷ ἐνεστῶτι δ ἔτει Οὐεσπασιανοῦ … ὁ κωμογραμματεὺς ἠξίωσεν διὰ ἀναφορίου προσθεῖναι εἰς τὸ εἰσιὸν ε ἔτος … ἐξ ὑπερβολίου τοῖς προκιμένοις ἐδάφεσι ἡμῶν κριθῆς ἀρτάβας
σου ἐφρόντισα· … α πάσης ἐπιστολῆς γράφω σοι εὔλογον καὶ νῦν … … δοκεῖ προσθεῖναι μηδὲν ὧν ἂν ἐποίησα, ἵνα μὴ ἐπιγραφήν σοι παραλίπῃς διὰ ἐμέ. ἔρρωσο ἄδελφε τιμιώτατε
τῆς πύλης εἰσαχθέντων καὶ ἐξαχθέντων, ἀξιῶν τὴν ἐξέτασιν αὐτῶν γενέσθαι εἰς τὸ ἐπιγνῶναι εἰ προσετέθη αὐτῶν τὰ τέλη τῷ κυριακῶι λόγωι. καὶ ἐπιγνοὺς ὁ Πολυδεύκης ἐπελθών μοι μεθʼ ἑτέρων
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 700 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The 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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πατήρ (patēr) means 'father' and can refer to a male parent, an ancestor, or even a metaphorical originator. It appears frequently in the New Testament, often in relation to God as the Father of believers, as well as in the context of respect for elders or teachers. The term can also denote a broader familial or ancestral connection, as seen in references to forefathers.
πατήρ [fr. τ. pa; lit. nourisher, protector, upholder ; (Curtius § 348)], πατρός, -rpl, -τέρα, voc. πάτερ [for which the nom. 6 πατήρ is five times used, and (anarthrous) πατήρ in Jn. xvii. 21 T Tr WH, 24 and 25 LT Tr WH; ef. B. § 129,5; W.§ 29,2; WH. App. p. 158], plur. πατέρες, πατέρων, πατράσι (Heb. i.1), πατέρας, 6,[fr. Hom. down], Sept. for 38, a father; 1. prop., i. q. generator or male ancestor, and either a. the nearest ancestor: Mt. ii. 22; iv. 21 sq.; viii. 21; Lk.i.17; Jn. iv.53; Acts vii. 143 1 Co. v. 1, etc.; of πατέρες τῆς σαρκός, fathers of the corporeal nature, natural fathers, (opp. to ὁ πατὴρ τῶν πνευμάτων), Heb. xii. 9; plur. of both parents, Heb. xi. 23 (not infreq. in prof. auth., ef. Delitzsch ad loc.); or Ὄ. a more remote ancestor, the founder of α race or tribe, progenitor of a people, forefather: 80 Abraham is called, Mt. iii. 9; Lk. i. 73; xvi. 24; Jn. viii.…
Read the full entry →πατήρ. For the looser use οἵ πατήρ as a title or respect or honour, see P Oxy X. 1296 (iii/A.D.), where the writer
πατήρ (patēr) — father.
πᾰτήρ, ὁ,
genitive and dative πατέρος, πατέρι in Epic dialect and Lyric poetry, Attic dialect πατρός, πατρί (which is also the commoner form in [Refs 8th c.BC+]; accusative always πατέρ; vocative πάτερ: plural πατέρες, πατέρας, πατέρων (πατρῶν only [Refs 8th c.BC+]; dative πατράσι [ᾰ] (cf. Sanskrit locative plural pitṛ[snull]u, no dative plural occurs in [Refs 8th c.BC+], late Epic dialect πατέρεσσι [Refs 4th c.AD+]:— father, [Refs 8th c.BC+]; πατρὸς πατήρ grandfather,[Refs 8th c.BC+]; τὰ πρὸς πατρός by the father's side, [Refs 5th c.BC+], etc.; especially of God, the father of the Israelites, [LXX]; father of men, [NT]; father of Jesus Christ, [Refs]
Read the full entry →πατήρ
pater
apparently a primary word; a "father" (literally or figuratively, near
or more remote):--father, parent.
πατήρ, πατρός, ὁ
n.m.
father, Father, ancestor
πατήρ acc. always πατέρα gen. pl. rarely πατρῶν a father, Hom., etc.; πατρὸς πατήρ a grandfather, Il.; τὰ πρὸς πατρός ῀ πατρόθεν, by the father's side, Hdt.
among the gods Zeus is called πατήρ, πατὴρ Ζεύς, π. ἀνδρῶν τε θεῶν τε Hom., Hes.; so Ζεὺς π. Aesch.; Ζεῦ πάτερ καὶ θεοί Ar.
a respectful mode of addressing elderly persons, Od.
metaph. the father of anything, Lat. auctor, π. ἀοιδᾶν Pind., etc.
in pl. fathers, i.e. forefathers, Hom.; ἐξ ἔτι πατρῶν as an inheritance from one's fathers, Od.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
419 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 413 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 615 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
τὸ ἐπιβάλλον αὐτῷ μέρος δανείου οὗ ἔθετο Πατοῦς Ὥρου ὁ τῆς μητρὸς αὐτοῦ Ταρεήσιος πατὴρ ἐπὶ τοῦ ἐν Κροκοδίλων πόλει ἀρχείου χαλκοῦ δραχμὰς Ε καὶ τοὺς τούτων τόκους· ὃς
Φαγώνι, τοῖς δ τοῦ Πανοβχούνιος τοῦ Ταρεήσιος τῆς Πατοῦτος τῆς Παοῦτος μητρὸς τοῦ προγεγραμμένου πατρὸς Ὥρου, ἀπέχειν καὶ μὴ ἐπικαλεῖν περὶ ὀφειλήματος συναλλαγμάτων Αἰγυπτίων καὶ Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς
Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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 οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
381 occurrences in the New Testament, rendered 50 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word διαφθορά (i.e., diaphthora) is derived from διαφθείρω and primarily means destruction or corruption, encompassing both physical decay and moral corruption. It appears in the New Testament, particularly in Acts, to describe the decay of the body after death. The lexicons do not show significant disagreement on its meanings.
δια-φθορά, -as, 7, (διαφθείρω), corruption, destruction; in the N. T. that destruction which is effected by the decay of the body after death: Acts ii. 27, 31; xiii. 34-37 [οἷ W. $65, 10], see εἴδω, I. 5 and ὑποστρέφω, 2. (Sept. for nnw; in Grk. writ. fr. Aeschyl. down.)
διαφθορά (diaphthora) — decay.
διαφθορ-ά,
Ionic dialect διαφθορή, ἡ, (διαφθείρω) destruction, ruin, ἐπὶ -φθορᾷ τῆς πόλεως [Refs 5th c.BC+]
2. destruction, blight, of things, ὀμμάτων διαφθοραί [Refs 4th c.BC+]
3. in moral sense, corruption, seduction, νέων [Refs 5th c.BC+]
4. miscarriage, abortion, [Refs 5th c.BC+], Melanges Holleaux [Refs 2nd c.BC+]
5. stomachic disorder, [Refs 2nd c.AD+]
II. concrete, ἰχθύσιν δ. a prey for fishes, of a corpse, [Refs 5th c.BC+]
διαφθορά
diaphthora
from 1311; decay:--corruption.
see GREEK for 1311
διαφθορά, ας, ἡ
n.f.
destruction, decay, corruption
διαφθορά diaphthora 6x
corruption, dissolution, Acts 2:27, 31; 13:34, 35, 36, 37*
διαφθορά from διαφθείρω ndiafqor h_hs,fem
destruction, ruin, blight, death. Hdt., attic
in moral sense, corruption, τῶν νέων Xen.
in pass. sense, ἰχθύσιν διαφθ. a prey for fishes, Soph.; πολεμίοις δ. Eur.
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
de-ka': Although this word is still in good use in both its literal sense, of the putrefaction of either animal or vegetable matter, and its derived sense, denoting any deterioration, decline or gradual failure, the Revised Version (British and American) has replaced it by other expressions in Le 25:35; Ec 10:18; Isa 44:26; Heb 8:13; in some of these cases with a gain in accuracy of translation. In Ne 4:10 (kashal, "to be feeble," "stumble") the Revised Version (British and American) retains "is decayed"; in Job 14:11 (charebh, "to be dried up") the American…
6 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 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 13 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἦν οὖν ἱκανὰ πρὸς διαφθορὰν αὐτῇ, ὅσα αὐτὴ ἐξ ἑαυτῆς ἐγέννησε.
οἱ δὲ δικασταὶ ἀποφήνασθαι κύριοι περὶ τοῦ δόξαντος αὐτοῖς ἔστωσαν, πλὴν εἰ μή τι χρήματα λαβόντας τις αὐτοὺς ἐπὶ διαφθορᾷ τοῦ δικαίου ἐνδείξαιτʼ ἢ ἄλλην τινὰ αἰτίαν προφέροι, καθʼ ἣν οὐ καλῶς ἐλέγχει αὐτοὺς ἀποφηναμένους·