Acts 20:25 — Word Study
N1904καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν τοῦ θεοῦ.
BSAAndkai nownun [at this present time] beholdhoraō▸ I myselfegō knoweidō■ thathoti no longerouketi you will beholdhoraō△▸ theho faceprosōpon [presence, countenance] of meegō you yourselvessu [all of you, among whom I have gone] allpas amongen whomhos, hē I have gone aboutdierchomai▸ proclaimingkērussō▸ [proclaimed, heralded] theho kingdombasileia [God's royal power, dominion] of theho God.theos
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| νῦν | now | Adverb |
| ἰδοὺ | behold | Verb, second aorist, middle |
| ἐγὼ | I myself | Personal pronoun, first person, nominative |
| οἶδα | know | Verb, perfect, active |
| ὅτι | that | Conjunction |
| οὐκέτι | no longer | Adverb, negative |
| ὄψεσθε | you will behold | Verb, future, middle deponent |
| τὸ | the | Article, accusative, singular |
| πρόσωπόν | face | Noun, accusative, singular |
| μου | of me | Personal pronoun, first person, genitive |
| ὑμεῖς | you yourselves | Personal pronoun, second person, nominative |
| πάντες, | all | Adjective, nominative, plural |
| ἐν | among | Preposition |
| οἷς | whom | Relative pronoun, dative, plural |
| διῆλθον | I have gone about | Verb, second aorist, active |
| κηρύσσων | proclaiming | Verb, present, active |
| τὴν | the | Article, accusative, singular |
| βασιλείαν | kingdom | Noun, accusative, singular |
| τοῦ | of the | Article, genitive, singular |
| θεοῦ. | God. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now I know that none of you among whom I have preached the kingdom will see my face again. |
| KJV | And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. |
| ASV | And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more. |
| YLT | 'And now, lo, I have known that no more shall ye see my face, — ye all among whom I did go preaching the reign of God; |
| WEB | “Now, behold, I know that you all, among whom I went about preaching God’s Kingdom, will see my face no more. |
| BBE | And now I am conscious that you, among whom I have gone about preaching the kingdom, will not see my face again. |
Where they part company is οὐκέτι — see How Translations Differ.
The sentence is straightforward, with a clear main clause expressing Paul's knowledge and certainty about his departure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐγώ
verbιδου
The sentence as the grammar sees it Open the tree ›
1 of 21 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 20:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Farewell to the Ephesian Eldersgenerated
Acts 20:25 captures Paul’s farewell to the elders from Ephesus, where he reflects on his ministry among them and the certainty of not seeing them again. This moment is filled with emotion as Paul acknowledges the relationships he has built and the message he has shared about God's kingdom. His words serve as a poignant reminder of the bonds formed through shared faith and the weight of his impending departure.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 20:38 | They were especially grieved by his statement that they would never see his face again. Then they accompanied him to the ship. |
| 2 | Romans 15:23 | But now that there are no further opportunities for me in these regions, and since I have longed for many years to visit you, |
| 3 | Acts 8:12 | But when they believed Philip as he preached the gospel of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. |
| 4 | Acts 28:31 | Boldly and freely he proclaimed the kingdom of God and taught about the Lord Jesus Christ. |
| 5 | Matthew 4:17–23 | From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — οιδα, eidōgenerated
The verb οἶδα (oidā) is a perfect active indicative form of the verb meaning 'to know' or 'to perceive.' This form indicates a completed action with ongoing relevance, suggesting that Paul has a deep understanding and awareness of his situation.
Paul's use of this verb emphasizes his certainty and clarity regarding the future, highlighting the emotional weight behind his farewell. He is not merely stating a fact; he is expressing a profound awareness of the significance of this moment for both himself and the elders.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as, 'Now I know that none of you among whom I have preached the kingdom will see my face again.' This wording is consistent across several translations, including the KJV and ASV, which also convey the finality of Paul’s departure.
However, some translations differ slightly in phrasing. The YLT uses 'lo' and emphasizes the certainty of not seeing their faces again, while the WEB presents it in a more contemporary style. The variations reflect different translation philosophies while maintaining the core message.
Sentence Structuregenerated
The main clause is governed by the verb οἶδα, I know, which is followed by a subordinate clause explaining what Paul knows. The structure emphasizes his awareness and certainty about the situation.
The sentence includes several noun phrases, such as the subject ἐγὼ (I) and the object πρόσωπόν μου (my face), which clarify the relationships and actions within the context of his farewell.
Septuagint Backgroundgenerated
The word οἶδα has parallels in the Septuagint, where it often conveys knowledge or understanding, similar to the Hebrew word יָדַע (yādā), meaning 'to know.' This connection highlights the continuity of the concept of knowledge throughout the biblical texts.
In the context of the Septuagint, knowledge is often tied to covenant relationships and divine revelation, which resonates with Paul's acknowledgment of his ministry among the elders.
In plain words — the whole versegenerated
Acts 20:25 shows Paul telling the elders from Ephesus that he knows he will not see them again. He reflects on his time with them, emphasizing the importance of the kingdom of God that he has preached. This moment is significant as it marks the end of his ministry among them and the strong bonds formed through their shared faith.
Frequently Asked Questionsgenerated
Paul is expressing his awareness that his time with the Ephesian elders is coming to an end, and he will not return to see them again, emphasizing the finality of his departure.
Paul highlights the kingdom to remind the elders of the core message of his ministry and the importance of continuing to proclaim it after his departure.
Paul's farewell teaches us about the significance of relationships in ministry and the importance of being aware of the impact we have on others as we share the message of God.
The verse reflects Paul's deep emotional connection to the elders and the weight of knowing he will not see them again, showcasing the bonds formed through shared faith and ministry.
Reflection Questionsgenerated
- How can I strengthen my relationships with fellow believers in my community?
- What steps can I take to ensure I am faithfully sharing the message of God's kingdom?
- In what ways can I prepare for transitions in my life while maintaining connections with others?
- How can I be more aware of the impact my ministry has on those around me?
The early church on this verse — how the Fathers read it
The early church Fathers reference this verse to discuss Paul's ministry and the responsibilities of church leaders. Their comments highlight the significance of Paul's farewell and the implications for the church.
For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them,Early Church Fathers on Acts 20 →
He is about to say something more uncomfortable, namely, "I am pure from the blood of all men (because on my part) there is nothing lacking:" he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by…Early Church Fathers on Acts 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 20:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now behold,.... This is not only a note of asseveration, but of attention, stirring up to observe what is here asserted: I know that ye all, among whom I have gone preaching the kingdom of God,
Read John Gill on Acts 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. And now, behold, I know that ye all, among whom I have gone preaching the kingdom [of God].
Read Robert Jamieson on Acts 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is thought to have been spoken by St. Paul, as his present purpose and resolution only, as . The kingdom of God; the gospel, by which his kingdom is set up in the minds and hearts of men.
Read Matthew Poole on Acts 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Ver. 25. Shall see my face no more] viz. In the flesh, and upon earth. But in heaven we shall see and say, ιδουοΠαυλοςκαιοΠετρος (as Chrysostom thinks) Lo, that is Paul, and the other is Peter. In the transfiguration, Peter knew Moses and Elias, as if he had been long acquainted with them. And yet that was but a glimpse of heaven.
Read John Trapp on Acts 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) I know that ye all . . . shall see my face no more.—It is clear from these words, as well as from Romans 15:23-24, that at this time St. Paul did not contemplate any further work in the Roman province of Asia, or in Greece. It is as clear, if we accept the Pastoral Epistles as genuine, that he did revisit Asia (2 Timothy 1:15), and that that visit included Troas (2 Timothy 4:13), Miletus (2 Timothy 4:20), and, in all probability, Ephesus also (1 Timothy 1:3). We need not be startled at this seeming discrepancy. The Apostle expressly disclaims foresight of his own future, and when he says, “I know,” he speaks after the manner of men who take the fulfilment of their purpose for granted.…
Read Charles John Ellicott on Acts 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Ye all - shall see my face no more.] This probably refers simply to the persons who were now present; concerning whom he might have had a Divine intimation, that they should not be found in life when he should come that way again. Or it may refer only to Ephesus and Miletus. From the dangers to which he was exposed, it was, humanly speaking, unlikely that he should ever return; and this may be all that is implied: but that he did revisit those parts, though probably not Miletus or Ephesus, appears likely from Phi 1:25-27; Phi 2:24; Philemon 1:22; He 13:19-23. But in all these places he speaks with a measure of uncertainty: he had not an absolute evidence that he should not return…
Read AdamClarke on Acts 20 →CambridgeThe Cambridge Bible for Schools and Colleges25. And … ye all] We cannot be sure that the Apostle never again came to Ephesus. For we learn from Philemon 1:22 that, toward the close of his imprisonment at Rome, he had hopes and the intention of visiting Philemon, who was at Colossæ, and we can hardly think that if he went to Colossæ he would fail on the way to stay at Ephesus. Some have therefore been inclined to lay a great stress on the word “all” in this clause, as though the Apostle only meant that they were sure some of them to be dead before he paid their city another visit. It seems better to take the words as the conviction of the Apostle’s mind at the moment. He was impressed with the belief that he would never come back. We…
Read Cambridge on Acts 20 →Albert Barnes1798–1870Barnes' Notes on the BibleI know that ye all - Perhaps this means simply, “I have no expectation of seeing you again; I have every reason to suppose that this is my final interview with you.” He expected to visit Ephesus no more.
Read Albert Barnes on Acts 20 →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
Now I know that none of you among whom I have preached the kingdom will see my face again.
“Now, behold, I know that you all, among whom I went about preaching God’s Kingdom, will see my face no more.
Now I know that none of you among whom I have preached the kingdom of God will see my face again.
“And now I know that none of you among whom I went around proclaiming the kingdom will see me again.
Tyndale line
And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.
And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more.
And now behold, I know that ye all, among whom I have gone preaching the kingdom of God, will see my face no more.
And now behold, I know that henceforth ye all, through whome I haue gone preaching the kingdome of God, shall see my face no more.
Strictly literal
And now, behold, I know that ye all, among whom I have gone about preaching the kingdom [of God], shall see my face no more.
'And now, lo, I have known that no more shall ye see my face, — ye all among whom I did go preaching the reign of God;
And now, behold, I have known that you will no longer see my face, among all you [to] whom I went preaching the Kingdom of God;
Now look, I know that you all, among whom I went about proclaiming the kingdom, will see my face no more.
From the Latin
And now behold, I know that all you, among whom I have gone preaching the kingdom of God, shall see my face no more.
Simplified
Now I am certain that you will not see my face again, you among whom I shared the news of the kingdom.
And now I am conscious that you, among whom I have gone about preaching the kingdom, will not see my face again.
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.
Et nunc ecce ego scio quia amplius non videbitis faciem meam vos omnes, per quos transivi prædicans regnum Dei.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܫܐ ܐܢܐ ܝܕܥ ܐܢܐ ܕܬܘܒ ܦܪܨܘܦܝ ܠܐ ܚܙܝܢ ܐܢܬܘܢ ܟܠܟܘܢ ܐܝܠܝܢ ܕܐܬܟܪܟܬ ܐܟܪܙܬ ܠܟܘܢ ܡܠܟܘܬܐ
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.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν — —
The standard critical text of the New Testament.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν — —
The previous edition, still widely cited.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν — —
The Society of Biblical Literature edition, freely licensed.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν — —
The edition that turned scholarship toward the earliest manuscripts.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν — —
An independent critical text built from the oldest witnesses then known.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν — —
A recent critical edition following documentary evidence closely.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν τοῦ θεοῦ.
The reading of the majority of surviving manuscripts.
καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες, ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν τοῦ θεοῦ.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| τοῦ of the | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| θεοῦ. God. | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 20:25
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
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
νῦν is an adverb meaning 'now,' indicating the present time as opposed to the past or future. It can also refer to the immediate past or future. The New Testament uses it frequently, including in John 11:8 and Romans 13:11. Abbott-Smith notes its use in logical sequences, while Liddell-Scott-Jones highlights its dialectal variations and broader applications.
νῦν, adv.,
[in LXX chiefly for עַתָּה;]
prop., of time, now, i.e. at the present time: as opp. to past, Jo 4:18, Ac 7:52, Ro 13:11, II Co 7:9, Col 1:24, al.; opp. to fut., Jo 12:27, Ro 11:31, al.; c. art., ὁ (ἡ, τὸ) et subst., the present: Ro 3:26, Ga 4:25, I Ti 6:17, Tit 2:12, al.; ἀπὸ τοῦ ν. (LXX for מֵעַתָּה), Lk 1:48, Read the full entry →
νῦν (nun) — now.
νῦν
(for νυν, νυ, see infr. II), adverb now, both of the present moment, and of the present time generally, οἳ ν. βροτοί εἰσιν mortals of our day, [Refs 8th c.BC+]; so in Ionic dialect and Attic dialect, οἱ ν. [ἄνθρωποι] men of the present day, [Refs 5th c.BC+]; ὁ ν. τρόπος, τὸ ν. βαρβαρικόν, [Refs 5th c.BC+]; Βοιωτοὶ οἱ ν.[Refs 5th c.BC+]the present, [LXX+5th c.BC+]; μέχρι ν. (variant{μ. τοῦ ν}.) [Refs 1st c.BC+]; τὰ ν. simply, ={ν}., [NT+5th c.BC+]
2. of the immediate past, just now, but now, ν. Μενέλαος ἐνίκησεν [Refs 8th c.BC+]
3. of the future, presently, ν. αὖτ᾽ ἐγχείῃ πειρήσομαι [Refs 8th c.BC+]; compare νῦν δή, νυνί.
νῦν
nun
a primary particle of present time; "now" (as adverb of date, a
transition or emphasis); also as noun or adjective present or
immediate:--henceforth, + hereafter, of late, soon, present, this
(time). See also 3569, 3570.
see GREEK for 3569
see GREEK for 3570
νῦν
Adv
now, already, at present
νῦν nyn 147x
now, at the present time, Mk. 10:30; Lk. 6:21, et al. freq.; just now, Jn. 11:8; forthwith, Jn. 12:31; καὶ νῦν, even now, as matters stand, Jn. 11:22; now, expressive of a marked tone of address, Acts 7:34; 13:11; Jas. 4:13; 5:1; τὸ νῦν, the present time, Lk. 1:48; τανῦν, or τὰ νῦν, now, Acts 4:29
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
149 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 148 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 257 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.
ἐναργέστατα καὶ διὰ τούτου παρίστησιν ὅτι διαφορὰ παμμεγέθης ἐστὶ τοῦ τε νῦν πλασθέντος ἀνθρώπου καὶ τοῦ κατὰ τὴν εἰκόνα θεοῦ γεγονότος πρότερον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
τάξασθαι … ὠνητὴν τῶν ὑπογεγραμμένων μοι ἐγγαίων Ἐσθλάδαν Δρύτωνος διαγράφειν τοῖς ἀνδράσι· τὰ δὲ νῦν ἐποικονομ … διὸ ἀξιῶ, ἐὰν φαίνηται, συντάξαι ἐγδοθῆναι αὐτῶι τὴν καθήκουσαν διαγραφήν. οὗ καὶ
γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι
γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ
ἰδού,
[in LXX chiefly for הִנֵּה,]
prop. imperat. 2 aor. mid. of ὁράω, used as a demonstrative particle, with frequency much greater in LXX and NT than in cl. (v. M, Pr., 11),
ἰδού, a demonstrative particle, [in Grk. writ. fr. Soph. down], found in the N. T. esp. in the Gospels of Matthew and of Luke, used very often in imitation of the Hebr. nan, and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: behold! see! lo! It is inserted in the discourse after a gen. absol., Mt. i. 20; ii. 1, 13; ix. 18; xii. 46; xvii. 5; Xxvi.47; xxviii. 11. καὶ ἰδού is used, when at the close of a narrative something new is introduced, Mt. ii. 9; ili. 16; iv. 11; viii. 2, 24, 29,32, 34; ix. 2 54. 20; xii. 10; KV 224 ΧΥΙ- Ss) KIX. 10... eva. 91; ΧΧΥΪ. 51: ΧΧΥΤΙ ὦ, 7; Lk. i. 20, 31, 36; ii. 9[R GL Tr br. ], 25; ix. 30, 38 sq.; x. 25; xiv. 2; xxiv.13; Acts xii.7; xvi.1; when a thing is specified which is unexpected yet sure, 2 Co. vi. 9 (καὶ ἰδοὺ ζῶμεν, and nevertheless we live), cf. Mt. vii. 4; when a thing is specified which seems…
Read the full entry →ἰδού. Moulton (Pro/eg. p. 11) has shown that the frequency with which ἰδού (originally the imper. of εἰδόμην and accented ἰδοῦ) is used by certain NT writers is due to the fact that they were accustomed to the constant use of an equivalent interjection in their own tongue: cf. Wellhausen £ini.* p. 22. As showing, however, that the interjection was used in the Kou where no Hebraistic influence is predicable, we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά σοι αὐτήν, with reference to the return of a file, 76. 10691 (very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one has brought me a letter about the bread, but if you send a letter by…
Read the full entry →ἰδού (idou) — look!.
ἰδοῦ
(ἴδου Hdn.Gr. cited in [Refs 4th c.AD+]aorist 2 imperative middle of ὁρά; but,
II. ἰδού (on the accent see Hdn.Gr.[Refs] adverb, lo! behold! (even with words of hearing, ἰδοὺ δοῦπον αὖ κλύω τινά [Refs 5th c.BC+]
II.1. with Nouns and Prons., ἰ. χελιδών Klein [Refs 6th c.BC+], etc.; ἰ. ἐγώ here am I, [LXX+NT]; οὐκ ἰ. Ἀαρώ; [LXX]
II.2. with Verbs,
II.2. a in the imperative, ἰ. θεᾶσθε [Refs 5th c.BC+]; especially in offering a thing, take it! ἰ. δέχου παῖ [Refs 5th c.BC+]
II.2. b in indicative of all tenses, ἰ. πείθομαι [NT+5th c.BC+] with past tenses, [LXX+NT]; in the middle of a sentence, [NT]
II.3. with questions, ἰ., τί ἔστι; [Refs 5th c.BC+]
ἰδού
idou
second person singular imperative middle voice of 1492; used as
imperative lo!; --behold, lo, see.
see GREEK for 1492
ἰδού
v.
See! Lo! Behold! Look!
ἰδού 2nd sg mid imperat of εἰδόμην, as adv. lo! behold! see there! Soph.; ἰδού, δέχου there! take it! Lat. en tibi! id. Soph., etc.:— well, as you please! Ar.
in repeating another's words quizzingly, ἰδού γ᾽ ἄκρατον oh yes, wine, id. Ar.
Verb-2AMM-2S — Verb · second aorist · middle · imperative · second person · singularsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Singular
208 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.
Counted over the 603 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.
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
Verb-RAI-1S — Verb · perfect · active · indicative · first person · singularperfect active indicative — a past action whose result still stands.
V-RAI-1S Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: first Number: Singular
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 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 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Adv-N — Adverb · negativeadverb — it qualifies the verb, and never changes form.
ADV-N ADVerb or adverb and particle combined Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word ὀπτάνομαι (*optanomai*) means to appear or to be seen. It is a middle voice verb derived from the root related to seeing, indicating an active participation in the act of appearing. The New Testament uses this term in Acts 1:3, where it refers to someone allowing themselves to be seen. There is some discussion among lexicographers about its nuances compared to other Greek words for seeing.
† ὀπτάνω,
[in LXX: III Ki 8:8 (ראה ni.), To 12:19*;]
late present as from ὤφθην (= ὁράω); mid., ὀπτάνομαι, to allow oneself to be seen, to appear. c. dat., Ac 1:3. (For exx. from π., v. Deiss., LAE, 79, 2525; MM, ii, xviii.).†
ὀπτάνω (OIITQ): to look at, behold; mid. pres. ptep. ὀπτανόμενος; to allow one’s self to be seen, to appear: tui, Acts i. 3. (1 K. viii. 8; Tob. xii. 19; [Graec. Ven. Ex. χχχῖν. 24].)~ ὀπτασία. -as, ἡ, (ὀπτάζω) ; 1. the act of exhibiting one’s self to view: ὀπτασίαι κυρίου, 2 Co. xii. 1 [A. V. visions; cf. Meyer ad loc.] (ἐν ἡμέραις ὀπτασίας pov, Add. to Esth. iv. 1.44 (13); [οἷς Mal. iii. 2]; ἥλιος ἐν ὀπτασίᾳ, coming into view, Sir. xliii. 2). 2. a sight, a vision, an appearance presented to one whether asleep or awake: οὐράνιος ont. Acts xxvi. 19; ἑωρακέναι ὀπτασίαν, Lk. i. 22; w. gen. of appos. ἀγγέλων, Lk. xxiv. 23. A later form for ὄψις [ef. W. 24], Anthol. 6, 210, 6; for 7879, Dan. [Theodot.] ix. 23; x. 1, 7 sq.
ὀπτάνομαι can be definitely removed from the list or so-called “Biblical” words (Grimm-Thayer, p. 695), since to its occurrences in the LXX (3 Kingdoms 88, Tob 1219: cf. P Oxy XIII. p. 4) and the NT (Ac 1°), we can add such early exx. as P Par 4038 (B.c. 164-158) (= Witkowski,” Ῥ- 72) εἰ δὲ δι᾽ ἄλλο τι οὐκ ὀπτάνεταί por, P Tebt I. 24° (B.C. 117) καὶ μηδαμῶς ὀπτανομένων ὑπ... Of a later date we have the great magical papyrus P Par 574903 (¢. A.D. 300) ὁρκίζω oe τὸν ὀπτανθέντα τῴ ᾿Ο(-- ᾿Τ)σραὴλ ἐν στύλῳ φωτινῷ καὶ νεφέλῃ ἡμερινῇ, an interesting reference to Exod 135} (see Deissmann ZAZ p. 252). On the implications involved in the use of ὀπτάνομαι in Ac 1° as denoting actual appearance as distinguished from vision cf. Knowling 567 ad /. ONTO. With the use of this verbal adj. in Lk 24% (cf. Hobart, p. 182f.) we may compare P Giss I. 93° ὀπτοῦ δέλφακος, ‘roast pork,”’ in what appears to be a…
Read the full entry →ὀπτάνομαι (optanomai) — to appear.
ὀπτάζομαι,
passive, to be seen, [LXX]:—so ὀπτάνομαι,[LXX+5th c.BC+]:—an active ὀπταίνω in [Refs]
ὀπτάνομαι
optanomai
of the primary (middle voice)
optomai op'-tom-ahee; which is used for it in certain
tenses; and both as alternate of
3708
to gaze (i.e. with wide-open eyes, as at something remarkable; and
thus differing from 991, which denotes simply voluntary observation;
and from 1492, which expresses merely mechanical, passive or casual
vision; while 2300, and still more emphatically its intensive 2334,
signifies an earnest but more continued inspection; and 4648 a
watching from a distance):--appear, look, see, shew self.
see GREEK for 3708
see GREEK for 991
see GREEK for 1492
see GREEK for 2300
see GREEK for 2334
see GREEK for 4648
ὀπτάνομαι
v.
I appear, am seen
ὀπτάνομαι optanomai 1x
to be seen, appear, Acts 1:3*
Verb-FDI-2P — Verb · future · middle deponent · indicative · second person · pluralfuture middle deponent indicative — an action still to come.
V-FDI-2P Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: second Number: Plural
54 occurrences in the New Testament, rendered 20 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 7 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.
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πρόσωπον (prosōpon) means 'face' or 'countenance,' and can also refer to a person's presence or outward appearance. It is derived from the components meaning 'toward' and 'view.' The term appears frequently in the New Testament, often in contexts relating to personal encounters or appearances, such as in Matthew 6:16 and 2 Corinthians 2:10. It can also imply judgment based on external conditions.
πρόσωπον, -ου, τό
(< πρός, ὤψ),
[in LXX chiefly and very freq. for פָּנִים;]
prop., of persons (so always in cl.);
πρόσωπον, -ov, τό, (fr. πρός and ὦψ, cf. μέτωπον), fr. Hom. down; Sept. hundreds of times for 0°33, also for DDN, ete. ; 1. a. the face, i. 6. the anterior part of the human head: Mt. vi. 16, 17; xvii. 2; xxvi. 67; Mk. xiv. 65; Lk. [ix. 29]; xxii. 64 [Τ Tr WH om. Lehm. br. the cl.]; Acts vi. 15; 2 Co. iii. 7,13, 18; [xi. 20]; Rev. iv. 7; ix. 7; x.1; τὸ πρόσωπον τῆς γενέσεως, the face with which one is born [A. V. his natural face], Jas. i. 23; πίπτειν emt πρόσ. [cf. W. § 27, 1n.; 122 (116)]and ἐπὶ τὸ mpoo., Mt. xvii. 6; xxvi. 39; Lk. v. 12; xvii. 16; 1 Co. xiv. 25; [Rev. vii. 11 Rec.; πίπτ. ἐπὶ τὰ πρόσ., Rev. xi. 16; vii. 11GLT Tr WH]; ἀγνοούμενός τινι τῷ προσώπῳ, unknown to one by face, i.e. personally unknown, Gal. i. 22; bereaved of one προσώπῳ, οὐ καρδίᾳ [ A. V. in presence, not in heart], 1 Th. ii. 17; κατὰ πρόσωπον, in or towards (i. e. so as to look into) the face, i.e. before…
Read the full entry →πρόσωπον, *“facew:)cl. ΒΒ Εν 47 (5.6: 052-1) (ΞΞ GPZ 1. p. 332, Selections p. 22) lt μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe ἴδες τὸ πόρσωπον, ‘but for the fact that I am a little ashamed, Part VI. 3 , Tpo Τασσω you would never again have seen my face,” and 7. 51906 (B.C. 159) (= UPZ i. p. 360) εἶχον πρόσοπον καλὸν «εἶχον ) καὶ οὐκ ἤθελον οὐθενεὶ δῖξαί μου τὸ πόρσωπον διὰ τὸ καλὸν αὐτὸν ely[a]t, where also note the form πόρσωπον by melathests (Mayser Gr. p. 189). From this literal meaning it is an easy transition to the more general sense of *‘outward appearance,” and thence to the frequent use of the word in the Kow# as practically equivalent to our “person "᾿ξ see e.g. P Oxy XIV. 16724 (a.D. 37-41) ξένοις προσώποις, “‘to strangers,” 76. II. 237vii3 (ap. 186) ὁμοίας ὑποθέσεως :ἀκούσαντα [ἐξ] Αἰγυπτιακῶν προσώπων, ““having heard a similar plea advanced by Egyptian witnesses ” (Edd.), P Ryl…
Read the full entry →πρόσωπον (prosōpon) — face.
πρόσωπον, τό:
plural πρόσωπα, Epic dialect (Aeolic dialect accusative to [Refs 8th c.BC+] προσώπατα [Refs 8th c.BC+]:— face, countenance (compare μέτωπον), [Refs 8th c.BC+] always in plural, even of a single person, [Refs 8th c.BC+], and usually in later writers; π. κλιθὲν προσώπῳ [Refs 5th c.BC+]; ἐς π. τινὸς ἀφικέσθαι come before him,[LXX+2nd c.BC+]; κατὰ πρόσωπον in front, facing, [Refs 5th c.BC+]; κατὰ π. Αἰγύπτου facing, fronting Egypt, [LXX]; opposed to κατὰ νώτου, [Refs 2nd c.BC+]; κατὰ π. ἄγειν, opposed to κατὰ κέρας ὑπεραίρειν, [Refs]; κατὰ π. in person, ἡ κατὰ π. ἔντευξις [Refs 1st c.AD+]; κατὰ π. παραμυθήσασθαι, opposed to διὰ τοῦ ψαφίσματος, [Refs 4th c.BC+]; also πρὸς τὸ π. [Refs 5th c.BC+]; ἐπὶ προσώπου Ἰεριχώ in front of Jericho, [LXX+3rd c.BC+]; βλέπειν εἰς π. τινός regard his countenance, [LXX+NT]: of the ibis, [Refs 5th…
Read the full entry →πρόσωπον
prosopon
from 4314 and ops (the visage, from 3700); the front (as being towards
view), i.e. the countenance, aspect, appearance, surface; by
implication, presence, person:--(outward) appearance, X before,
countenance, face, fashion, (men's) person, presence.
see GREEK for 4314
see GREEK for 3700
πρόσωπον, ου, τό
n.n.
the face, countenance, surface
πρόσωπον prosōpon 76x
the face, countenance, visage, Mt. 6:16, 17; 17:2, 6; according to late usage, a person, individual, 2 Cor. 1:11; hence, a personal presence, 1 Thess. 2:17; from the Hebrew, πρόσωπον πρὸς πρόσωπον, face to face, clearly, perfectly, 1 Cor. 13:12; face, surface, external form, figure, appearance, Mt. 16:3; Lk. 12:56; external circumstances, or condition of any one, Mt. 22:16; Mk. 12:14; πρόσωπον λαμβάνειν, to have respect to the…
Read the full entry →πρόσωπον ὤψ the face, visage, countenance, mostly in pl., even of a single person, Hom., Soph., etc.; βλέπειν τινὰ εἰς πρ. Eur.; ἐς πρ. τινὸς ἀφικέσθαι to come before him, id. Eur.:— κατὰ πρ. in front, facing, Thuc., etc.; ἡ κατὰ πρ. ἔντευξις a tete-a-tete, Plut.; also, πρὸς τὸ πρ. Xen.; λαμβάνειν πρ. τινος, ῀ προσωποληπτεῖν τινα, NTest.:—metaph., ἀρχομένου πρ. ἔργου Pind.
one's look, countenance, Lat. vultus Aesch., etc.; οὐ τὸ σὸν δείσας πρ., cf. Hor. vultus instantis tyranni, Soph.
= προσωπεῖον, a mask, Dem., Arist.
outward appearance, beauty, Pind.
a person, NTest., etc.; πρόσωπον in bodily presence, id. NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
fas: In Hebrew the translation of three expressions:
(1) panim
(2) `ayin, literally, "eye" and
(3) 'aph, literally, "nose," "nostril," already noted under the word COUNTENANCE, which see.
The first and second of these words are used synonymously, even in metaphorical expressions, as, for example in the phrase "the face of the earth," where panim is used (De 6:15 et passim) and `ayin (Nu 22:5 et passim). The third expression preserves more clearly its original meaning. It is generally used in the phrases "to bow one's self to the earth," "to fall on one's face," where the nose actually touched the ground. Often "my face," "thy face" is mere oriental circumlocution for the personal pronoun "I," "me," "thou," "thee." "In thy face" means "in thy presence;" and is often so translated. A…
Face
Means simply presence, as when it is recorded that Adam and Eve hid themselves from the “face [R.V., ‘presence’] of the Lord God” (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered “presence”). The “light of God’s countenance” is his favour (Ps. 44:3; Dan. 9:17). “Face” signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To “provoke God to his face” (Isa.…
Face and presence, expressed by the same word in Hebrew, are often put for the person himself, Ge 48:11 Ex 33:14 Isa 63:9. No man has seen the face of God, that is, had a full revelation of his glory, Ex 33:20 Joh 1:18 1Ti 6:16. To see him "face to face," is to enjoy his presence, Ge 32:30 Nu 14:14 De 5:4, and have a clear manifestation of his nature and grace,
77 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 76 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 614 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.
"πηγὴ δ’ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς“ (Gen.
ἡσθεὶς δὲ τούτοις Ἰάκωβος Φανουῆλον ὀνομάζει τὸν τόπον, ὃ σημαίνει θεοῦ πρόσωπον.
τὸ δὲ πρόσωπόν μου ἔθηκα ὡς στερεὰν πέτραν.
ἐπελεύσεσθαι ἐπὶ τὸν ἅπαντα χρόνον. ὑπογραφεῖς τῶν ὁμολογούντων Λυσίμαχος Λυσιμάχου ὡς ἐτῶν κβ οὐλὴ προσώπῳ ἐξ ἀριστερῶν καὶ τῆς Τατιθίγξιος Διόδωρος Ψενοβάστεως ὡς ἐτῶν κζ οὐλὴ δακτύλῳ πρώτῳ ἀριστερᾶς
μεσόφρυον. Ὀρσῆς Κρονίδου ὡς ἐτῶν με οὐλὴ ὀφρύει. Μιεῦς Ἁρμιύσιος ὡς ἐτῶν μϛ οὐλὴ προσώπῳ ἐξ ἀριστερῶν Ἁρμιῦσις Φασῶτος ὡς ἐτῶν νε οὐλὴ … δεξι . Ἥρων Ὀρσεῦτος εὐδοκῶ
κυριακὰς ψήφους. Ἡρακλείδης ὡς ἐτῶν μ οὐλὴ ἀστραγάλῳ δεξιῷ Ὡρίων ὡς ἐτῶν λε οὐλὴ προσώπῳ μέσῳ Ἀρητίων ὡς ἐτῶν λε οὐλὴ δακτύλῳ χειρὸς ἀριστερᾶς Ἥρων ὡς ἐτῶν ν οὐλὴ
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NP — Personal pronoun · second person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-2NP Part of Speech: Personal pronoun Person: second Case: Nominative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
AMONG',
AMONGST', preposition [Gr. See Mingle.]
1. In a general or primitive sense, mixed or mingled with; as tares among wheat.
2. Conjoined or associated with, or making part of the number.
Blessed art thou among women. Luke 1:1.
3. Of the number; as, there is not one among a thousand, possessing the like qualities.
{ A‐mong″ , A‐mongst″ , } prep. [OE. amongist, amonges, amonge, among, AS. onmang, ongemang, gemang, in a crowd or mixture. For the ending -st see Amidst. See Mingle.] 1. Mixed or mingled; surrounded by.
They heard,
And from his presence hid themselves among
The thickest trees.
Milton.
2. Conjoined, or associated with, or making part of the number of; in the number or class of.
Blessed art thou among women.
Luke i. 28.
3. Expressing a relation of dispersion, distribution, etc.; also, a relation of reciprocal action.
What news among the merchants?
Shak.
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-DPM — Relative pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
R-DPM Part of Speech: Relative pronoun Case: Dative Number: Plural Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
διέρχομαι (dierchomai) means to pass through or traverse. It can refer to both physical movement and the spreading of reports. In the New Testament, it appears in contexts like traveling (e.g., Matthew 19:24) and spreading news (e.g., Luke 5:15). The word is built from the prefix διά (through) and a root meaning to come or go.
δι-έρχομαι ; impf. διηρχόμην ; fut. διελεύσομαι (Lk. ii. 35; see W. 86 (82); [οἵ. B. 58 (50)]); 2 aor. διῆλθον; pf. ptep. διεληλυθώς (Heb. iv. 14); [fr. Hom. down]; 1. where διά has the force of through (Lat. per; [cf. διά, C.]): to go through, pass through, [on its construetions cf. W. § 52,4, 8]; a. διά τινος, to go, walk, journey, pass through a place (Germ. den Durchweg nehmen): Mt. xii. 43; xix. 24 RL Tr mrg. WH mrg.; Mk. x. 25 [Rec.
διέρχομαι. OG/S 66535 (A.D. 49) καὶ τούτους δὲ στέγηι μόνον δέxer8at τοὺς διερχομένους. Field (WVo/es, p. 88) points out that the preposition must not be pressed, as in Jn 4° RV; all that it implies is merely that a certain distance is to be traversed, whether long or short, cf. Lk 24%, Ac 97. But this does not involve ignoring the difference between the compound and the AV simplex: the RV exaggeration 1s slight, and very effective. Ramsay Exp V. i. p. 385 ff. argues that δ. in Ac implies missionary travel. The veib is very common in connexion with past time, e.g. Rev L 18° (iii/p.c.) ὅταν δὶὲ ὃ πεπραμένος χρόνος ἅπας διελθῆι, P Oxy 11. 238° (A.D. 72) ἐν τῶι διεληλυθότι τετάρτωι ἔτει, 7). IX. 1108} (A.D. 150) τῶι διελθόντι δωδεκάτῳ ἔτι, 20. III. 47518 (a.v. 182) ὀψ[ῆας τῆς διελθούσίης…
Read the full entry →διέρχομαι (dierchomai) — to pass through.
διέρχομαι,
future διελεύσομαι (but δίειμι is used in Attic dialect as future, and διῄειν as imperfect): aorist διῆλθον:— go through, pass through, absolutely, ἀντικρὺ δὲ διῆλθε βέλος [Refs 8th c.BC+]; διέρχεται ἅπαντα διὰ τούτου [NT+8th c.BC+]; θύρας (plural) [Refs 5th c.BC+]
2. pass through, complete, τὸ πέμπτον μέρος τῆς ὁδοῦ [Refs 5th c.BC+]
3. of reports, βάξις διῆλθ᾽ Ἀχαιούς [Refs 5th c.BC+]went abroad, spread, [Refs 5th c.BC+]
4. of pain, shoot through one, [Refs]; of passion, ἵμερος δ. Ἡρακλῆ [Refs]; ἐμὲ διῆλθέ τι a thought shot through me, [Refs 5th c.BC+]
5. pass through and reach, arrive at, βίου τέλος [Refs 5th c.BC+]
διέρχομαι
dierchomai
from 1223 and 2064; to traverse (literally):--come, depart, go (about,
abroad, everywhere, over, through, throughout), pass (by, over,
through, throughout), pierce through, travel, walk through.
see GREEK for 1223
see GREEK for 2064
διέρχομαι
v.
I pass through, spread a report
διέρχομαι dierchomai 43x
to pass through, Mk. 10:25; Lk. 4:30; to pass over, cross, Mk. 4:35; Lk. 8:22; to pass along, Lk. 19:4; to proceed, Lk. 2:15; Acts 9:38; to travel through or over a country, wander about, Mt. 12:43; Lk. 9:6; to transfix, pierce, Lk. 2:35; to spread abroad, be prevalent, as a rumor, Read the full entry →
διέρχομαι fut. διελεύσομαι but attic fut. δίειμι attic imperf. διῄειν aor2 διῆλθον fut. διελεύσομαι, but δίειμι is attic fut.,διῄειν imperf. Dep. to go through, pass through, absol. or c. gen., Il., Soph.:—c. acc., also, Il., Thuc., etc.
to pass through, complete, Hdt., Plat., etc.
of reports, βάξις διῆλθ᾽ Ἀχαιούς Soph.; absol., λόγος διῆλθε went abroad, spread, Thuc., Xen.
of pain, to shoot through one, Soph.; of passion, id. Soph.; ἐμὲ διῆλθέ τι a thought shot through me, Eur.
to go through in detail, tell all through, Aesch., Thuc.
intr. of Time, to pass, elapse, Hdt., Dem.; so, σπονδῶν διελθουσῶν Thuc.; but, διελθὼν ἐς βραχὺν χρόνον having waited, Eur.
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
44 occurrences in the New Testament, rendered 25 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 41 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 61 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.
„Καὶ εἶπε Κάιν πρὸς Ἄβελ τὸν ἀδελφὸν αὐτοῦ Διέλθωμεν ἐπὶ τὸ πεδίον.
τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ·
καὶ εἶπεν Κάϊν πρὸς Ἄβελ τὸν ἀδελφὸν αὐτοῦ: Διέλθωμεν εἰς τὸ πεδίον.
μοι πλείσταις πληγαῖς με ᾐκίσαντο καυψιλα … μου ἱμάτιον καὶ εἰ μὴ ὁ κωμογραμματεὺς διερχόμενος ἐβοήθησέ μοι … ομένου μοῦ … μ … υς ἀνὰ μέσον τῆς α
οὐκ ἀντέγραψάς μοι. εἰ ἐκομίσου, ἀντίγραψόν μοι. καὶ ἀπέσταλκάς μοι ἐπιστολὴν ἣν οὐχ εὗρον διελθεῖν, καὶ εἰ ἤκουκας περὶ σουκκεσσόρων ἀκριβέστατα, γράψον μοι. μὴ οὖν ἄλλως ποιήσῃς, ἄδελφέ μου.
r Κλαύδιος Ἀγαθὸς Δαίμων Σαραπίωνι τῶι φιλτάτωι χαίρειν. διερχόμενος εἰς Θηβαΐδα ἀσπάζομαί σε ἥδιστα, γλυκύτατε Σαραπίων, καὶ παρακαλῶ σε τὸ αὐτὸ ποιεῖν καί,
κηρύσσω is a verb meaning to proclaim or herald, particularly in the context of announcing divine truth or the Gospel. It is used in the New Testament to describe the act of preaching, often associated with figures like John the Baptist and the apostles. The word is derived from a tradition of formal public announcements and carries a sense of authority. Notably, Abbott-Smith mentions its use in Mark 1:45 and other verses, emphasizing its role in the proclamation of the Gospel.
κηρύσσω,
[in LXX chiefly for קרא;]
to be a herald, to proclaim: Mk 1:45 7:36, Lk 4:18, 19(LXX) (but v. Field, Notes, 174) 8:39, Ro 2:21, I Co 9:27, Ga 5:11, al.; in NT, chiefly of the proclamation of the Gospel, to proclaim, preach: τὸ εὐαγέλιον, Mt 4:23 9:35 24:14 26:13, Mk 1:14 13:10 14:9 16:[15], Ga 2:2, Col 1:23, I Th 2:9; seq. εἰς,
κηρύσσω; impf. ἐκήρυσσον: fut. κηρύξω: 1 aor. ἐκήρυξα. [inf. κηρύξαι RG Tr WH, κηρῦξαι LT; ef. Lipsius, Gramm. Untersuch. p. 32 sqq.; ΤᾺ Proleg. p. 101; W. § 6, 1 f. (see reff. s. v. ejpvé)]; Pass., pres. κηρύσσομαι:; 1 aor. éxnpvxOnv; 1 fut. κηρυχθήσομαι; (κήρυξ, q. v-); fr. Hom. down; Sept. for NYP i to be a herald ; to officiate as herald ; to proclaim after the manner of a herald; always with a suggestion of formality, gravity, and an authority which must be listened to and obeyed; a. univ. to publish, proclaim openly: something which has been done, Mk. vii. 36; τὸν λόγον, Mk. i. 45 (here joined with διαφημίζειν) ; foll. by indir. dise., Mk. v. 20; Lk. viii. 39; something which ought to be done, foll. by the inf. (cf. W. 322 (302); [B. § 141, 2]), Ro. ii. 21; Μωῦσῆν, the authority and precepts of Moses, Acts xv. 21; περιτομήν, the necessity of circumcision, Gal. v. 11. b. spec. used…
Read the full entry →κηρύσσω. In BGU IV. 1024, a curious papyrus codex of the end ο. iv/A.D. made up of various widely differing documents, we find in the account of a legal process 1:8 καιρύτδετε δὲ ἡ γυναικί, which apparently stands for κηρύττετε or κήρυττε δὲ τῇ γυναικί. On the form κηρύττω see Thumb Hellen, p- 79, and on the use of the verb in 1 Cor 9?? see Field Notes, p. 174, where any allusion to the office of the κῆρυξ in the public games is set aside in favour of a direct reference to the preaching of the Gospel. A new compound évexnpvéapev in the sense of ‘‘ we applied for tenders” is found in P Petr III. 41 verso? (Ptol.).
κηρύσσω (kērussō) — to preach.
κηρύσσω,
Attic dialect κηρύττω, Doric dialect κᾱρύσσω: imperfect ἐκήρυσσον [Refs 8th c.BC+]: future -ύξω [Refs 5th c.BC+], Doric dialect καρυξῶ [Refs]: aorist ἐκήρυξα [Refs 5th c.BC+], etc., Aeolic dialect participle καρύξαισα [Refs 5th c.BC+]perfect κεκήρῡχα (ἐπι-) [Refs 4th c.BC+]:—passive, future κηρυχθήσομαι [Refs 5th c.BC+]: aorist ἐκηρύχθην [Refs 5th c.BC+]: perfect κεκήρυγμαι [Refs 5th c.BC+]:—to be a herald, officiate as herald, κηρύσσων γήρασκε [Refs 8th c.BC+]
__b to be an auctioneer, [Refs 4th c.BC+]
2. make proclamation as a herald, λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, [Refs 8th c.BC+] proclamation was made.., [Refs 5th c.BC+]
κηρύσσω
kerusso
of uncertain affinity; to herald (as a public crier), especially
divine truth (the gospel):--preacher(-er), proclaim, publish.
κηρύσσω
v.
I proclaim, herald, preach
κηρύσσω kēryssō 61x
to publish, proclaim, as a herald, 1 Cor. 9:27; to announce openly and publicly, Mk. 1:4; Lk. 4:18; to noise abroad, Mk. 1:45; 7:36; to announce as a matter of doctrine, inculcate, preach, Mt. 24:14; Mk. 1:38; 13:10; Acts 15:21; Rom. 2:21
κηρύσσω to be a herald, officiate as herald, Il.; λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, id. Il.; κήρυσσε, κῆρυξ Aesch., etc.:—impers., κηρύσσει (sc. ὁ κῆρυξ) he gives notice, proclamation is made, Xen.
c. acc. pers. to summon by voice of herald, Hom., Ar.
to proclaim as conqueror, Xen., etc.: to extol, Eur.
to call upon, invoke, Aesch., Eur.
c. acc. rei, to proclaim, announce, τί τινι Trag.:— to proclaim or advertise for sale, Hdt.; κ. ἀποικίαν to proclaim a colony, i. e. to invite people to join as colonists, Thuc.
to proclaim or command publicly, Lat. indicere, Aesch., Soph., etc.; τὰ κηρυχθέντα the public orders, Soph.
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
61 occurrences in the New Testament, rendered 29 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 61 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 25 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.
καὶ μὴ ἐπιτρέψῃς μηδὲ κήρυκι κηρῦξαι μηδὲ βραβευτῇ στεφανῶσαι τὸν ἐχθρόν, ἀλλ’ αὐτὸς παρελθὼν τὰ βραβεῖα καὶ τὸν φοίνικα ἀνάδος καὶ στεφάνωσον, εἰ θέλει, καὶ ταῖς ταινίαις ἀνάδησον καὶ κήρυξον αὐτὸς μεγάλῃ καὶ ἀρρήκτῳ φωνῇ κήρυγμα τοιοῦτον·
Ἐὰν δέ τις ἢ χρυσίον ἢ ἀργύριον εὕρῃ καθʼ ὁδόν, ἐπιζητήσας τὸν ἀπολωλεκότα καὶ κηρύξας τὸν τόπον ἐν ᾧ εὗρεν ἀποδότω, τὴν ἐκ τῆς ἑτέρου ζημίας ὠφέλειαν οὐκ ἀγαθὴν ὑπολαμβάνων.
πέρας γέ τοι διδάσκων τὸν Ἰσραὴλ καὶ τηλικαῦτα τέρατα καὶ σημεῖα ποιῶν ἐκήρυσσεν, καὶ ὑπερηγάπησεν αὐτόν.
ἐκ τῶν προτεθέντων πρὸς δικαιοδοσίαν ὀνομάτων καὶ μὴ ὑπακουσάντων Μέττιος Ῥοῦφος ἐκέλευσε τὸν κήρυκα κηρῦξαι· οἱ προτεθέντες ἐπʼ ἐμὲ καὶ μὴ ὑπακούσαντες ἴστωσαν, ὅτι πάλιν ἀναγορευθήσονται καὶ ἂν μηδὲ
δικάζεσθαι, ἀλλὰ ἄμεινον ἡγησάμεθα … παραγείνηται καὶ τὸ ἕτερον ἀνα … … τὸν κριτὴν κηρύξας τὸν ἀναχωρήσαντα … … ρ … … μήτε ἐκδίκου ἔχοι τῇ ἰδίᾳ
τὴν ὑπογραφήν. ἐνέτυχον πρὸ βήματος διὰ Ἀμμωνίου ῥήτορος τῇ κθ τοῦ αὐτοῦ μηνὸς καὶ ἐκηρύχθη ὁ ἀντίδικός μου πρὸ βήματος τρὶς καὶ οὐχ ὑπήκουσεν καὶ ὑπεμνημάτισαν.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word βασιλεία (*basileia*) means 'kingdom' and is derived from βασιλεύω (*basileuo*), which relates to royal power and dominion. It encompasses both abstract concepts of sovereignty and concrete territories ruled by a king. In the New Testament, it frequently refers to the kingdom of God or the Messiah's reign, appearing in various contexts, including present and future aspects of the kingdom.
βασιλεία, -ας, ἡ
(< βασιλεύω),
[in LXX chiefly for מַמְלָכָה מַלְכוּת;]
βασιλεία, -as, ἡ, (fr. βασιλεύω ; to be distinguished fr. βασίλεια a queen; cf. iepeia priesthood fr. iepedw, and ἱέρεια a priestess fr. ἱερεύς), [fr. Hdt.down]; 1. royal power, kingship, dominion, rule: Lk. i. 33; xix. 12, 15; xxii. 29; Jn. xviii. 36; Acts i. 6; Heb. i. 8; 1 Co. xv. 24; Rev. xvii. 12; of the royal power of Jesus as the triumphant Messiah, in the phrase ἔρχεσθαι ἐν τῇ Bac. αὐτοῦ, i. 6. to come in his kingship, clothed with this power: Mt. xvi. 28; Lk. xxiii. 42 [εἰς τὴν 8. L mrg. Tr mrg. WH txt.]; of the royal power and dignity conferred on Christians in the Messiah’s kingdom: Rev. i. 6 (ace. to Tr txt. WH mre. ἐποίησεν ἡμῖν or L ἡμῶν [yet RG TWH txt. Tr mrg. ἡμᾶς] βασιλείαν [Rec. βασιλεῖς); τοῦ θεοῦ, the royal power and dignity belonging to God, Rev. xu. 10. 2. a kingdom i. 6. the territory subject to the rule of a king: Mt. xii. 25 sq.; xxiv. 7; Mk. iii. 24; vi. 23…
Read the full entry →βασιλεία. As kingship or sovranty in the abstract is necessarily the root meaning of this word, it is easy to see how the passage into the concrete could either be on the lines of our domznzon (cf. “four Sovereign and his dominions”), or follow the outward and visible szex of royalty. All these three meanings are fully illustrated from the inscriptions by Dittenberger in the Index to OG/S, e.g. (1) 331% (ii/B.c.) ty ἔτει τῆς ἐκείνου βασιλείας, (2) 248!° (ii/B.c.) μέχρι τῶν ὁρίων τῆς ἰδίας βασιλείας, and (3) go (Rosetta Stone, B.c. 196) τὰς τοῦ βασιλέως χρυσᾶς βασιλείας δέκα. It is possible that some passages in the NT might gain in force if this last meaning ‘‘a sign of royalty ” were substituted for ‘‘ royalty” in the abstract—one might compare the line taken by the Reyisers with ἐξουσία in 1 Cor 111%. But it may be doubted whether the change can be made very plausible in auy case. For…
Read the full entry →βασιλεία (basileia) — kingdom.
βᾰσιλ-είᾱ,
Ionic dialect βᾰσιλ-ηΐη, ἡ, kingdom, dominion, [Refs 5th c.BC+]; hereditary monarchy, opposed to τυραννίς, ἐπὶ ῥητοῖς γέρασι πατρικαὶ β. [Refs 5th c.BC+]; ἡ πρώτη πολιτεία μετὰ τὰς β. after the age of monarchies, [NT]
2. kingly office, β. καὶ στρατηγία [Refs 4th c.BC+]
3. at Athens, the office of the archon βασιλεύς, [Refs 2nd c.AD+]
4. passive, being ruled by a king, τῆς ὑπ᾽ ἐκείνου βασιλείας [Refs 5th c.BC+]
II. diadem, [Refs 1st c.BC+]
III. reign, [Refs 1st c.BC+]; so αἱ β. the reigns of the Kings, title of book of “VT”; accession to the throne, [Refs 2nd c.AD+]
IV. concrete, His Majesty, [LXX]
βασιλεία
basileia
from 935; properly, royalty, i.e. (abstractly) rule, or (concretely) a
realm (literally or figuratively):--kingdom,
+ reign.
see GREEK for 935
βασιλεία, ας, ἡ
n.f.
kingship, sovereignty, authority, rule, kingdom
βασιλεία basileia 162x
a kingdom, realm, the region or country governed by a king; kingly power, authority, dominion, reign; royal dignity, the title and honor of king; ἡ βασιλεία, Mt. 9:35, ἡ βασιλεία τοῦ θεοῦ or τοῦ Χριστοῦ or τοῦ οὐρανοῦ or τῶν οὐρανῶν, the reign or kingdom of the Messiah, both in a false and true conception of it; used also with various limitation, of its administration and coming history, as in the parables; its distinctive nature, Rom. 14:17; its requirements, privileges, rewards, consummation
βασιλεία βασιλεύω a kingdom, dominion, Hdt.: hereditary monarchy, opp. to τυραννίς, Thuc., etc.
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
164 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 162 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 158 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.
σοφίας γὰρ καὶ βασιλείας τὸ ἔργον, σοφὸς δ’ ἐκεῖνος αὐτομαθὴς καὶ αὐτοδίδακτος, χερσὶ θείαις γενόμενος, καὶ προσέτι βασιλεύς·
Ἰάκωβος δὲ πᾶσαν αὐτῷ τὴν αἰτίαν διηγεῖτο λέγων Ἰσάκῳ γενέσθαι παῖδας διδύμους αὐτόν τε καὶ Ἡσαῦν, ὃν ἐπεὶ τῶν τοῦ πατρὸς εὐχῶν διήμαρτε σοφίᾳ τῆς μητρὸς εἰς αὐτὸν γενομένων, ἀποκτεῖναι ζητεῖν αὐτὸν ὡς ἀφῃρημένον τῆς παρὰ τοῦ θεοῦ βασιλείας καὶ…
ἵνα μήποτε ἐπαναπαύομενοι ὡς κλητοὶ ἐπικαθυπνώσωμεν ταῖς ἁμαρτίαις ἡμῶν, καὶ ὁ πονηρὸς ἄρχων λαβὼν τὴν καθ̓ ἡμῶν ἐξουσίαν ἀπώσηται ἡμᾶς ἀπὸ τῆς βασιλείας τοῦ κυρίου.
κ … Πτολεμαιέως ἀπὸ Βάρκης … … ωδρ … μου οἱ δύο ἀγυιᾶς Ἀρσινόης Βασιλείας Ἐχεδήμωι … συνταγματάρχηι ἀγυιᾶς Ἀρσινόης. … ἀργυρίου δραχμὰς ἑκατόν . ἀποδότω δὲ Ἐχέδαμος Νέαι
α 𐅵 γίνεται 𐅵 χοίνικες ϛ 𐅵 καθαρῶν ἐπὶ τράπεζαν τοῖς κεκλημένοις εἰς τὰ Βασίλεια 𐅵 δ χοίνικες ζ γίνεται ἀρτάβη α 𐅵 δ χοίνικες δ σπλαγχνι … ν
βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαουίου Ἰουστινιανοῦ τοῦ αἰωνίου καὶ αὐτοκράτορος Αὐγούστου ἔτους
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
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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