Acts 21:29 — Word Study
N1904ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
BSAIt was theyeimi▸ forgar [as a reason, because] having foreseenhoraō■ TrophimusTrophimos [a Christian companion] theho EphesianEphesios [from the city of Ephesus] inen theho citypolis [the metropolis, a place of gathering] withsun him,autos [Paul, the apostle] whomhos, hē they were supposingnomizō▸ [thought, supposed, had the idea] thathoti intoeis theho templehieros [the sacred place, a house of worship] had broughteisagō▸ [introduced, led] <the>ho Paul.Paulos [the Roman apostle]
| Greek | English | Parsing |
|---|---|---|
| ἦσαν | It was they | Verb, imperfect, active |
| γὰρ | for | Conjunction |
| προεωρακότες | having foreseen | Verb, perfect, active |
| Τρόφιμον | Trophimus | Noun, accusative, singular |
| τὸν | the | Article, accusative, singular |
| Ἐφέσιον | Ephesian | Adjective, accusative, singular |
| ἐν | in | Preposition |
| τῇ | the | Article, dative, singular |
| πόλει | city | Noun, dative, singular |
| σὺν | with | Preposition |
| αὐτῷ, | him, | Personal pronoun, dative, singular |
| ὃν | whom | Relative pronoun, accusative, singular |
| ἐνόμιζον | they were supposing | Verb, imperfect, active |
| ὅτι | that | Conjunction |
| εἰς | into | Preposition |
| τὸ | the | Article, accusative, singular |
| ἱερὸν | temple | Noun, accusative, singular |
| εἰσήγαγεν | had brought | Verb, second aorist, active |
| ὁ | <the> | Article, nominative, singular |
| Παῦλος. | Paul. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they had previously seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple. |
| KJV | (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) |
| ASV | For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple. |
| YLT | for they had seen before Trophimus, the Ephesian, in the city with him, whom they were supposing that Paul brought into the temple. |
| WEB | For they had seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple. |
| BBE | For they had seen him before in the town with Trophimus of Ephesus, and had the idea that Paul had taken him with him into the Temple. |
Where they part company is ἐνόμιζον — see How Translations Differ.
The structure is built around a main clause, with a participial phrase and a relative clause providing additional context and detail.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπροοράω
verbεἰμί
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 21:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Arrest of Paulgenerated
Acts 21:29 describes a moment when Paul is accused by a crowd in Jerusalem. They had seen Trophimus, an Ephesian, with Paul in the city and jumped to the conclusion that Paul had taken him into the temple. This incident highlights the tensions between Jewish customs and the early Christian movement, as well as the dangers of assumptions made without full understanding. The crowd's reaction escalated the situation, leading to Paul's arrest, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 20:4 | Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia. |
| 2 | 2 Timothy 4:20 | Erastus has remained at Corinth, and Trophimus I left sick in Miletus. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — προοράω, horaōgenerated
A perfect active participle of προοράω, meaning 'having foreseen' or 'having seen beforehand.' This word suggests prior knowledge or recognition, indicating that the crowd had previously encountered Trophimus.
The participle is nominative plural masculine, indicating that the group collectively recognized Trophimus before the current incident. This foresight led to their assumptions about Paul’s actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'For they had previously seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple.' This wording is consistent across translations like the KJV and WEB.
However, BBE uses 'had the idea' while YLT states 'they were supposing', showing a slight variation in how the assumption is expressed. The translations agree on the key elements of the narrative but differ in the nuances of the verbs used.
Sentence Structuregenerated
The main finite verb is ἐνόμιζον, they were supposing, which governs the entire clause. It is followed by a relative clause detailing whom they were supposing was brought into the temple.
The structure includes a participial phrase προεωρακότες that describes the subject's prior knowledge, and a prepositional phrase ἐν τῇ πόλει indicating the location of the sighting.
Septuagint Backgroundgenerated
πόλις — city — appears frequently in the Septuagint, often translating the Hebrew word עִיר (city). This term emphasizes the urban context of the events surrounding Paul.
The use of εἰσάγω in the New Testament does not have a direct LXX counterpart but aligns with the Hebrew concept of bringing someone into a sacred space, reflecting the cultural significance of the temple.
In plain words — the whole versegenerated
Acts 21:29 tells us that the crowd in Jerusalem had seen Trophimus, an Ephesian, with Paul in the city. They assumed that Paul had taken him into the temple, leading to a misunderstanding that escalated into a riot.
Frequently Asked Questionsgenerated
They had seen Trophimus with Paul and made an assumption based on their prior knowledge, which reflects the tensions between Jewish law and the inclusion of Gentiles.
It indicates that Trophimus was from Ephesus, a city known for its significant cultural and religious influences in the ancient world.
The crowd reacted with hostility, accusing Paul of bringing Greeks into the temple and defiling it, which was a serious charge.
It illustrates the conflict between early Christians and Jewish authorities, as well as the challenges of cross-cultural interactions in the early church.
Reflection Questionsgenerated
- What assumptions do I make about others based on limited information?
- How can I ensure that my understanding of others is based on facts rather than assumptions?
- In what ways can I be more open to learning about different cultures and beliefs?
- How does this passage challenge me to reflect on my own biases and perceptions?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this passage, emphasizing the crowd's perception of Paul and Trophimus, which led to accusations against Paul.
"For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple."
Chrysostom highlights the significance of the crowd's prior knowledge of Trophimus and how it influenced their assumptions about Paul's actions.
Early Church Fathers on Acts 21 →Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Acts 21:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they had seen before with him in the city,.... Not of Ephesus, but of Jerusalem: Trophimus an Ephesian; the same that is mentioned in Acts 20:4 whom these Jews of Asia, and who very probably were
Read John Gill on Acts 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) Efesion ] - it should be 'the Ephesian;' for he had been mentioned
Read Robert Jamieson on Acts 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor they had seen; the Jews of Asia, who could not but know Trophimus; and he following of Paul in this journey, either ignorantly or maliciously they accuse the apostle for taking him into the temple with him; which was only their surmise, and the issue of their enraged jealousy.
Read Matthew Poole on Acts 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.) Ver. 29. Whom they supposed] But was that sufficient ground to make such a coil, to raise such an uproar? Passions are head-long and head-strong; like heavy bodies down steep hills, once in motion, they move themselves, and know no ground but the bottom.
Read John Trapp on Acts 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Trophimus an Ephesian.—See Note on Acts 20:4. His face was naturally familiar to those who had come from the same city. They had seen the two together in the streets, possibly near the entrance of the Temple, and, hatred adding wings to imagination, had taken for granted that St. Paul had brought his companion within the sacred enclosure.
Read Charles John Ellicott on Acts 21 →CambridgeThe Cambridge Bible for Schools and Colleges29. For they had, &c.] Hence we see that Trophimus had come with the Apostle not only “as far as Asia” (see note on Acts 20:4), but all the way to Jerusalem. His name bespeaks the man a Greek, and, from the anger of these Asiatic Jews, he was doubtless a convert to Christianity without having been a proselyte of Judaism. It is noticeable that so ready were these men to find a cause for attacking St Paul, that they began it on a mere thought, “They supposed Paul had brought him into the temple.”
Read Cambridge on Acts 21 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the city - In Jerusalem. As he was with Paul, it was inferred that he would attend him everywhere. Trophimus - He had accompanied Paul on his way from Ephesus, Acts 20:4.
Read Albert Barnes on Acts 21 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For they had previously seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple.
For they had seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple.
For they had seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple.
(For they had seen Trophimus the Ephesian in the city with him previously, and they assumed Paul had brought him into the inner temple courts.)
Tyndale line
(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple.)
For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.
For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple.
(For they had seen before with him in the city, Trophimus, an Ephesian, whom they supposed that Paul had brought into the temple.)
For they had seene before Trophimus an Ephesian with him in the citie, whom they supposed that Paul had brought into the Temple.
Strictly literal
For they had before seen Trophimus the Ephesian with him in the city, whom they supposed that Paul had brought into the temple.
for they had seen before Trophimus, the Ephesian, in the city with him, whom they were supposing that Paul brought into the temple.
for they had seen before Trophimus, the Ephesian, in the city with him, whom they were supposing that Paul brought into the temple.
For they had previously seen Trophimus the Ephesian with him in the city, and they thought that Paul had brought him into the temple.
From the Latin
(For they had seen Trophimus the Ephesian in the city with him, whom they supposed that Paul had brought into the temple.)
Simplified
(They said this because they had seen him previously in the city with Trophimus the Ephesian and presumed that Paul had brought him into the Temple.)
For they had seen him before in the town with Trophimus of Ephesus, and had the idea that Paul had taken him with him into the Temple.
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.
Viderant enim Trophimum Ephesium in civitate cum ipso, quem æstimaverunt quoniam in templum introduxisset Paulus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܩܕܡܘ ܗܘܘ ܓܝܪ ܚܙܘ ܥܡܗ ܠܛܪܘܦܝܡܣ ܐܦܣܝܐ ܒܡܕܝܢܬܐ ܘܣܒܪܝܢ ܗܘܘ ܕܥܡ ܦܘܠܘܣ ܥܠ ܠܗܝܟܠܐ
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.
ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
The standard critical text of the New Testament.
ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
The previous edition, still widely cited.
ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
The Society of Biblical Literature edition, freely licensed.
ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
The edition that turned scholarship toward the earliest manuscripts.
ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
An independent critical text built from the oldest witnesses then known.
ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
A recent critical edition following documentary evidence closely.
ἦσαν γὰρ — Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
The reading of the majority of surviving manuscripts.
ἦσαν γὰρ προεωρακότες Τρόφιμον τὸν Ἐφέσιον ἐν τῇ πόλει σὺν αὐτῷ, ὃν ἐνόμιζον ὅτι εἰς τὸ ἱερὸν εἰσήγαγεν ὁ Παῦλος.
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 |
|---|---|---|
| προεωρακότες having foreseen | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
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 21:29
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.
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word προοράω (i.e., *proorao*) means to foresee or see beforehand. It is built from the prefix προ (before) and ὁράω (to see). This verb covers the idea of anticipating future events or being mindful of something in advance. In the New Testament, it appears in contexts like Acts 2:25 and 21:29, where it conveys the sense of foresight.
προ-οράω, -@; pf. ptep. προεωρακώς ; impf. mid. (Acts ii. 25) προωρώμην, and without augm. (see ὁμοιόω, init.) προορώμην LT Tr WH; fr. Hdt. down ; 1. to see~ before (whether as respects place or time): τινά, Acts xxi. 29. 2. Mid. (rare use) to keep before one’s eyes: metaph. rid, with ἐνώπιόν pov added, to be mindful of one always, Acts ii. 25 fr. Ps. xv. (xvi.) 8.
προοράω. For this verb in the act. = ‘‘see beforehand,” cf. BGU II. 372%-* (a.p. 154) (= Chrest. I. p. 33) mpoopavras καὶ προαπαντῶντας, and Vett. Val. p. 834 ἑκάστου οὖν ἀστέρος δεῖ τὰς φύσεις προορᾶν. The mid. in the sense of ‘‘ pay regard to,” as in Ac 239 LXX, may be illustrated by P Par 261-22 (B.c. 163-2) (= Selections, p. 15) οὐδεμίαν εὐλάβειαν προορωμένων, ““paying no regard to religious scruple,’ P Flor I. 999 (i/ii A.D.) (= Selections, p. 72) οὗ χάριν προορώμεθα μήποτε ἐϊπ]ηρεάσηι ἡμεῖν, ‘‘ wherefore we are paying heed lest he should deal despitefully with us,” P Fay 202° (Imperial edict— iii/iv A.D.) προορᾶσθαι τῶν ἐθνῶν ols ἐφεστήκασι, ‘to pay regard to the interests of the people over whom they are placed,” and Sy//* 569!% (B.c. 204-1) προορώμενος τάν τε τῶν ἐναντίων ἐπιβολάν. For the subst. πρόοψις see 20. 880) (A.D. 202) τῇ προόψει τῶν σταθμῶν ἡσθέ[ν)τες. An ex. of…
Read the full entry →προοράω (prooraō) — to foresee.
προορ-άω,
future πρόψομαι: perfect προεόρᾱκα: (compare προεῖδον):— see before one, look forward to, τὰ ἔμπροσθεν [Refs 5th c.BC+]; see what is just before the eyes, [Refs 5th c.BC+]: absolutely, look before one or forward, εἰς τὸ πρόσθεν [Refs 5th c.BC+]
2. foresee, τὸ μέλλον γίνεσθαι [Refs 5th c.BC+]
3. with genitive, take thought or care, make provision for.., σεωυτοῦ [Refs 5th c.BC+]. α᾽: absolutely, τὸ προορᾶν.. σευ your thoughtfulness, [Refs]
4. see previously, [NT]
II. middle, with perfect and pluperfect passive, look before one, δυοῖν ὀφθαλμοῖν προεωρᾶτο [Refs 5th c.BC+]
II.2. foresee, ἐς οἷα φέρονται [Refs 5th c.BC+]
προοράω
proorao
from 4253 and 3708; to behold in advance, i.e. (actively) to notice
(another) previously, or (middle voice) to keep in (one's own)
view:--foresee, see before.
see GREEK for 4253
see GREEK for 3708
προοράω
v.
I foresee
προοράω prooraō 4x
to foresee, Acts 2:31; Gal. 3:8; to see before, Acts 21:29; in NT to have vividly present to the mind, to be mindful of, Acts 2:25*
προοράω fut. -όψομαι perf. -εόρα_κα cf. aor2 προεῖδον to see before one, see what is just before the eyes, Thuc.: to look forward to, Xen.:—absol. to look before one or forward, id. Xen.
to see before, foresee, τὸ μέλλον Hdt., attic:—absol., τὸ προορᾶν σευ your foresight, Hdt.
c. gen. to provide or make provision for, id. Hdt.
in attic also in Mid., with perf. and plup. pass., to look before one, Xen.
to foresee, Thuc., Dem.
to provide for, Thuc., Dem.
Verb-RAP-NPM-ATT — Verb · perfect · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-RAP-NPM-ATT Part of Speech: Verb Tense: peRfect Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine ATTic
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἶτα τὸν ὄρνιθα λαβὼν εἰς τὰς χεῖρας, πῶς γάρ, ἔφη, οὗτος τὴν αὐτοῦ σωτηρίαν οὐ προϊδὼν περὶ τῆς ἡμετέρας πορείας ἡμῖν ἄν τι ὑγιὲς ἀπήγγελλεν;
The Greek word Τρόφιμος (i.e., Trophimos) is a proper name referring to a Christian mentioned in the New Testament, specifically in Acts and 2 Timothy. It is derived from a root meaning 'nutritive' and has various meanings related to nourishment and maintenance in broader Greek literature. The entries do not show significant disagreement.
Τρόφιμος, -ου, ὁ
Trophimus: Ac 20:4 21:29, II Ti 4:20.†
Τρόφιμος, “‘Trophimus”’ (Ac 204 a/.), as a proper name, occurs in P Oxy VIII. 1160? (late iii/iv a.D.) κυρίῳ pov πατρὶ ᾿Ωριγένης Τρόφιμος πολλὰ χαίρειν, and in the inserr. J/agn 122 (6)" (not later than iv/a.D.), PAS ii. 3859, αὐ. The word in its sense of ‘‘ foster-child ” may be illustrated from P Oxy X. 1284" (A.D. 250) ἀπὸ τῆς ἑαυτοῦ τροφίμί(ου) μηίτρός), ‘from his foster-child’s mother,” 26. VI. 903% (iv/A.D.) ἅμα τῶν τροφίμ[ω]ν pov, ‘along with my fosterdaughters.” For © τρόφιμος (as frequently in comedy), “the young heir,” see Menander ᾽᾿Εἰπιτρέπ. 160: cf. Fragm. 5317 where there is a τ". 7. Τρόφιμε.
Τρόφιμος (Trophimos) — Trophimus.
τρόφ-ῐμος, ον,
also ος, η, ον, see infr.:— nourishing, nutritious, γάλα -ώτατον [Refs 4th c.BC+]; opposed to ἄτροφος, [Refs 5th c.BC+]; τ. κλυστῆρες nutritive enemata, Lycusap. [Refs 4th c.AD+]
II. substantive τρόφιμος, ὁ, a slave's young master, ὁ τ. σου [Refs 4th c.BC+]; rendered erilis filius by Ter.[Refs 3rd c.AD+]the mistress, [Refs 2nd c.AD+]
II.2. neuter τρόφιμον, τό, maintenance, sustenance, [Refs 1st c.AD+]; τ. δουλικόν [Refs 1st c.AD+]: esp. food-supply of Alexandria, [Refs 6th c.AD+] contract for board, [Refs 6th c.AD+]
III. passive, nursling, foster-child, παῖς τ. τίνο; [Refs 5th c.BC+]; ὁ τ., frequently in Inscrr., [Refs 4th c.AD+]; τ. ἀδελφός [Refs 3rd c.AD+]; feminine τροφίμη [Refs 4th c.AD+]our nurslings, pupils, [Refs 5th c.BC+] and brought up…
Τρόφιμος
Trophimos
from 5160; nutritive; Trophimus, a Christian:--Trophimus.
see GREEK for 5160
Τρόφιμος, ου, ὁ
n.m.
Trophimus
Τρόφιμος Trophimos 3x
Trophimus, pr. name, of Ephesus, a friend of Paul, Acts 20:4; 21:29; 2 Tim. 4:20*
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
trof'-i-mus (Trophimos, literally, "a foster child" (Ac 20:4; 21:29; 2Ti 4:20)): An Asiatic Christian, a friend and companion-in-travel of the apostle Paul.
1. An Ephesian:
In the first of the three passages in which Trophimus is mentioned, he and Tychicus are called Asianoi, that is, natives of the Roman province of Asia; and making it still more definite, in Ac 21:29, he is termed an "Ephesian." Trophimus was one of eight friends, who accompanied Paul at the close of his 3rd missionary journey, and traveled with him from Greece through Macedonia into Asia, and onward by sea until Jerusalem was reached (see TYCHICUS). Trophimus went with Paul all the way, for, in the second of the passages referred to, he is mentioned as being…
Trophimus
A foster-child, an Ephesian who accompanied Paul during a part of his third missionary journey (Acts 20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him with him into the temple, raised a tumult which resulted in Paul’s imprisonment. (See TEMPLE, HEROD’S.) In writing to Timothy, the apostle says, “Trophimus have I left at Miletum sick” (2 Tim. 4:20). This must refer to some event not noticed in the Acts.
(nutritious). Both Trophimus and Tychicus accompanied Paul from Macedonia as far as Asia, but Tychicus seems to have remained there, while Trophimus proceeded with the apostle to Jerusalem. (A.D. 54.) There he was the innocent cause of the tumult in which St. Paul was apprehended. (Acts 21:27-29) From this passage we learn two new facts, viz. that Trophimus was a Gentile, and that he was a native of Trophimus was probably one brethren who, with Titus, conveyed the second Epistle to the Corinthians. (2 Corinthians 8:16-24) [TYCHICUS]
A disciple of Paul, a Gentile and an Ephesian by birth, came to Corinth with the apostle, and accompanied him in his whole journey to Jerusalem, A. D. 58, Ac 20:4. When the apostle was in the temple there, the Jews laid hold of him, crying out, "He hath brought Greeks into the temple, and hath polluted this holy place;" because, having seen him in the city accompanied by Trophimus, they imagined that he had introduced him into the temple.
Some years afterwards, Paul writes that he had left him sick at Miletus, 2Ti 4:20. This did not occur at Paul’s former visit to Millets, since Trophimus went with him to Jerusalem; nor on the voyage to Rome, for they did not go near Millets. It is therefore one of the circumstances which prove that Paul was released, and revisited Asia Minor…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ τιμᾶν τοὺς γονεῖς ἐδώδιμον καὶ τρόφιμόν ἐστιν·
r κυρίῳ μου πατρὶ Ὠριγένῃ Τρόφιμος πολλὰ χαίρειν. πρὸ μὲν πάντων πολλά σε ἀσπάζομαι καὶ τὴν σύμβιόν σου Κοπρίαν καὶ
ὄχλησις ἐὰν ᾖ προίστασαι ἡμῶν, καὶ ἀξιῶ σε μαθεῖν πόσου ἡμῖν συναλλάσσει κριθὴν ὁ τρόφιμος τοῦ Διονυσίου τοῦ ἐπισφραγιστοῦ τῆς Ταμπέμου, ἵνα προνοήσωμαι ἀργυρίου. ἐρρῶσθαί σε εὔχομαι, ἄδελφε. ἐρρῶσθαί
ἦρκεν ἀλλὰ σῶά ἐστιν πάντα τὰ σά. ἀπήντησεν δὲ αὐτῷ Ζωίλος ὅτι καὶ τὸν τρόφιμον αὐτοῦ ἐνέκλεισεν, καὶ εἶπεν αὐτῷ ὅτι διὰ τὸν τρόφιμόν σου ἦλθας ἢ διὰ τὴν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
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 word Ἐφέσιος (Ephesios) means 'Ephesian' or 'of Ephesus,' indicating a native or inhabitant of the city of Ephesus. It appears in several verses in the New Testament, specifically in Acts 18:27 and 19:28, 34, 35, as well as 21:29. All entries consistently define it as an adjective related to Ephesus.
Ἐφέσιος, -α, -ον
Ephesian: Ac 18:27 19:28, 34, 35 21:29.†
᾿Εφέσιος, -a, -ov, (an) Ephesian, i. 6. a native or inhabitant of Ephesus: Acts xix. 28, 34 sq.; xxi. 29.
(From Abbott-Smith. LSJ has no entry)
Ἐφέσιος
Ephesios
from 2181; an Ephesian or inhabitant of Ephesus:--Ephesian, of
Ephesus.
see GREEK for 2181
Ἐφέσιος, α, ον
Adj
Ephesian
Ἐφέσιος Ephesios 5x
Ephesian, belonging to Ephesus, Acts 19:28, 34, 35; 21:29*
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
7 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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
’Γάιος Νορβανὸς Φλάκκος ἀνθύπατος Ἐφεσίων ἄρχουσι χαίρειν.
λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ Ὑρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν Ἀσίαν ἅπασιν γράψας τῇ Ἐφεσίων πόλει πρωτευούσῃ τῆς Ἀσίας περὶ τῶν Ἰουδαίων.
περίψημα ὑμῶν καὶ ἁγνίζομαι ὑμῶν Ἐφεσίων, ἐκκλησίας τῆς διαβοήτου τοῖς αἰῶσιν.
τόκον ἁπλοῦν. μάρτυρες· Θεογένης Ἡρακλείδου Ναυκρατίτης τῶν στρατευομένων Ἀδελφῶν κατοίκων ἱππέων, Κράτερος Μακεδών, Ἰσίδωρος Ἐφέσιος, Πολυάρατος, Πειθόλαος Μακεδών, Ἰσιάδης Θρᾶιξ, οἱ πέντε τεταρτομερίται τῶν … … συγγραφοφύλαξ…
τῆς συνόδου Ποπλίου Αἰλίου Εὐκτήμονος ἀρχιγραμματέως ξυστοῦ. Ἀλέξανδρος β ὁ καὶ Ἀθηνόδωρος Μυρεὺς καὶ Ἐφέσιος, παλαιστὴς πανκρατιαστὴς πυθιονίκης σεβαστονίκης ἁλιονίκης παράδοξος, ἄρχων τῆς ἱερᾶς ξυστικῆς συνόδου, ὑπέγραψα…
Δίδυμος Ἑρμοπολείτης ἀνα … Τύραννος Ἑρμοπολείτης … Παῦλος Ἀλεξανδρεὺς … Κοπρῆς Ἀλεξανδρεὺς … Ἀλέξανδρος Ἐφέσιος … Κορνήλιος Ἑρμοπολείτης … Ἰουλιανὸς … … … Κο
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
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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 →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πόλις (polis) means 'city' and can refer to an enclosed town or the inhabitants of a city. It appears frequently in the New Testament, often in the context of specific cities like Jerusalem or as a general term for urban areas. The word is derived from various dialects and has a rich history in classical literature, indicating both physical locations and the concept of citizenship.
πόλις, -εως, ἡ,
[in LXX chiefly and very freq. for עִיר;]
a city: Mt 2:23, Mk 1:45, Lk 4:29, Jo 4:8, al. mult.; opp. to κῶμαι (κ. καὶ ἀγροί), Mt 9:35 10:11, Mk 6:56, Lk 8:1 13:22; c. nom. propr. in appos. (cl.), Ac 11:5 16:14; c. id. in gen. appos. (Bl., § 35, 5), Ac 8:5, II Pe 2:6; gen., of the region, Lk 1:26 4:31, Jo 4:5; of the inhabitants,
πόλις, -ews, 7, (πέλομαι, to dwell [or rather denoting originally ‘fulness,’ ‘ throng’; allied with Lat. pleo, plebs, ete.; ef. Curtius p. 79 and §374; Vanitek p. 499; (otherwise Fick i. 138)]), [fr. Hom. down], Sept. chiefly for ~y, besides for 7 Pp, WH (8 ate), ete., a city; a. univ.: Mt. ii. 23; Mk.i.45; Lk. iv. 29; Jn. xi.54; Acts vy. 16, and very often in the historical bks. of the N. T. ; κατὰ τὴν πόλιν, through the city [A. V. in; see xara, IT. 1 a.], Acts xxiv. 12; κατὰ πόλιν, κατὰ πόλεις, see κατά, IT. 3 a. a. p. 328"; opp. to κῶμαι, Mt. ix. 35; x.11; Lk. viii. 1; xiii. 22; to κῶμαι καὶ aypot, Mk. vi. 56; ἡ ἰδία πόλις, see ἴδιος, 1 Ὁ. p. 297"; πόλις with the gen. of a pers. one’s native city, Lk. ii. 4,11; Jn.i.44 (45); or the city in which one lives, Mt. xxii. 7; Lk. iv. 29; x. 11; Acts xvi. 20; Rev. xvi. 19; Jerusalem is called, on account of the temple erected there, πόλις…
Read the full entry →πόλις. In the second Logia fragment, P Oxy IV. 6542, Blass suggested the restoration ὑμεῖς ἐστὲ mrd[Ats (sc. τοῦ θεοῦ), and is followed by White (Sayzzgs, p. 9). It may be worth while to note that this ancient by-form of πόλις occurs in three ostraca of the reign of Caligula as a proper name, Ostr 380! διαγεγρά(φηκεν) Πτόλις Ψενεν(ούφιος), 7. 3811, 3821, and similarly in PSI IV. 317! (a.p. 95) ᾿Ασκληπιάδης Πτόλιδι τῶι φιλτάτωι χαίρειν. This recalls πολιτάρχης 5 the fact that πτόλεμος also survived in the royal name ἹΠτολεμαῖος. The distributive force which πόλις has in several Lucan passages (Ac 154 a/.) and in Tit 1° is to be set against the very different meaning of the phrase in sundry documents of the new collection from Alexandria (reign of Augustus). Schubart, who edits the documents in BGU IV., notes (Archiv v. p. 38) that in a good many papers relating to the hire of a nurse…
Read the full entry →πόλις (polis) — city.
πόλις,
Epic dialect also πτόλις (found sometimes in Trag. etc., see at {πτόλις}), ἡ: Epic dialect forms, accusative singular πόληα [Refs 8th c.BC+]; genitive πόλιος or πτόλιος, [Refs 8th c.BC+] P.(scanned ?~X ?~X ?~X ¯ [Refs 8th c.BC+]: Ionic dialect forms, genitive πόλεως [Refs 6th c.BC+]; dative mostly πόλει, but πόλῑ [Refs 5th c.BC+]; accusative πόλῑς [Refs]: Doric dialect genitive singular πόλιος [Refs 2nd c.BC+]; dative singular πόλι [Refs 4th c.BC+]; dative plural πολίεσι [Refs 5th c.BC+]; πολίεσσι Foed.Lac. cited in [Refs 5th c.BC+]; Cretan dialect πόλιθι [Refs]: Aeolic dialect genitive πόλιος [Refs 7th c.BC+] disyllable (as also in Comedy texts, except [Refs 5th c.BC+]; Attic dialect dual πόλη [Refs 5th c.BC+]:—city, [Refs 8th c.BC+]; π. ἄκρη, ἀκροτάτη, ={ἀκρόπολις}, the citadel, [Refs 8th c.BC+]; which at Athens also was in early times called…
Read the full entry →πόλις
polis
probably from the same as 4171, or perhaps from 4183; a town
(properly, with walls, of greater or less size):--city.
see GREEK for 4183
see GREEK for 4171
πόλις, εως, ἡ
n.f.
a city
πόλις polis 162x
a city, an enclosed and walled town, Mt. 10:5, 11; 11:1; meton. the inhabitants of a city, Mt. 8:34; 10:15; with a gen. of person, or a personal pronoun, the city of any one, the city of one’s birth or residence, Mt. 9:1; Lk. 2:4, 11; ἡ πόλις, the city, κατ’ ἐξοχήν, Jerusalem, Mt. 21:18; 28:11; met. a place of permanent residence, abode, home, Heb. 11:10, 16; 13:14. The frequency count does not include its occurrence in the name Νέαν πόλιν in Acts 16:11
πόλις πόλις, ιος, ἡ, gen. πόλεως dissyll. in attic Poets ionic and doric πόλιος dissyll. in Il. doric πολίεσι:—acc. πόλεις, πόλιας:— a city, Hom., Hes., etc.; πόλις ἄκρη and ἀκροτάτη, ῀ ἀκρόπολις, the citadel, Il.: this at Athens was often called simply πόλις, while the rest of the city was called ἄστυ, Thuc., etc.:—the name of the city was often added in gen., Ἰλίου π., Ἄργους π. the city of . . , Aesch., etc.; also in appos., ἡ Μένδη π. Thuc.
one's city or country, Od., etc.
when πόλις and ἄστυ are joined, the former is the body of citizens, the latter their dwellings, Il.; ὧν πόλις ἀνάριθμος ὄλλυται, where πόλις = a number of citizens, Soph.:—hence,
Read the full entry →Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
165 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 163 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 585 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
πάλιν ὡς ἔμελλεν ἡ πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς Ἰσραὴλ παραδίδοσθαι, ἐφανερώθη.
ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ
Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις Πατοῦτος παστοφορίου ἐντὸς τοῦ
τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ Πετεσούχου τοῦ Ἑρμίου
The Greek word σύν (sun) is a preposition meaning 'with' or 'together with,' indicating association, companionship, or inclusion. It is used with the dative case and appears frequently in the New Testament, especially in the writings of Luke and Paul. Notably, it conveys a closer relationship than other similar prepositions. Examples include phrases like 'σὺν Χριστῷ' (with Christ) and 'σὺν ἐμοί' (with me).
σύν (old Att. ξύν),
prep. c. dat.,
expressing association, fellowship and inclusion. It gradually gave way to μετά, c. gen. (cf. LS, s.v.; Bl., § 41, 3), and is therefore comparatively infrequent in NT, being rare in Mt4, Mk6, Jo3, and elsewhere (exx. Ja 1:11, II Pe 1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Lk 2:13, Jo 21:3, Ac 10:23, al.; εἶναι σύν τινι, Lk 7:12, Ac 4:13, Phl 1:23, al.; of partisanship, Ac 4:13; οἱ σύν τινι (ὄντες), of attendants, companions or colleagues, Read the full entry →
σύν [the older form ξύν is still found in some edd. in composition (as ξυμ-βαίνω, 1 Pet. iv. 12 Rec***; see L. and S. 5. v. init.; cf. 3, o,s)], a preposition; it is never used in the Apocalypse, rarely by Matthew [some four times (texts vary) ], Mark [some five times, or John (three times) ], (who prefer μετά), more frequently by Luke ΄, συν [(Gospel and Acts) about 79 times] and Paul [about 39 times ; on the comparative frequency of these prepp. in the classics, see L. and S.s. v. ad init.]. It takes the Dative after it, and denotes accompaniment and fellowship, whether of action, or of belief, or of condition and experience; (acc. to the grammarians [ef. Donaldson, New Crat.§181; Kriiger §68, 13,1; Kihner ii. p.438]; W. 391 (366), a fellowship far closer and more intimate than that expressed by perd, although in the N. T. this distinction is much oftener neglected than observed).…
Read the full entry →συν. This ‘‘aristocrat” among the prepositions as compared with ἐν the ‘‘ maid of all work” is comparatively rare in the NT, having given place, as it did in Attic Greek, to μετά c. gen. (cf. Blass Gr. p. 132). (1) For its general meaning “‘with,” either ‘‘ along with” or ‘‘in addition to,’’we may note—P Tebt I. 438 (B.C. 118) παρεγενήθημεν els ἀπάντησιν σὺν τῶι τῆς κώμης κωμάρχωι [καί] τινων τῶν πρεσβυτέρων τῶν [γ]εωργῶν, “να came to meet him together with the -komarch of the village and some of the elders of the cultivators’ (Edd.), i. 13} (B.C. 114) ἐφοδεύοντός μου σὺν “Qpwr κω(μάρχηι) καὶ ΠΠατάνι. . . [[τὰ ἐν περὶ τὴν κώμην χωματικὰ ἔργα, “as I was inspecting, in company with Horus the komarch and Patanis, the embankment works near the village ’’ (Edd.), 25, 207 (B.c. 113) memépp(a>pelv] ᾿Αράχθην σὺν Tots κωμογραμματεῦσι ἐσόμενον μέχρι TOU με παραγενέσθαι, “T, have sent Arachthes to…
Read the full entry →σύν (sun) — with.
σύν [ῠ],
old Attic dialect ξύν; Boeotian dialect σούν [Refs 3rd c.BC+];
__A σ. ἡρώων [Refs 2nd c.AD+]:—with. The form ξύν rarely occurs in [Refs 8th c.BC+]; in Ionic dialect verse we find ξύν [Refs 7th c.BC+]; in early Ionic dialect Prose (including Inscrr.,[Refs 6th c.BC+] is only found in ξυνίημι [Refs 5th c.BC+]; in the late Ionic of [Refs 2nd c.AD+]; in Aeolic dialect and Doric dialect it is rare, ξυνοίκην [Refs 7th c.BC+]; elsewhere Doric dialect σύν, [Refs 6th c.BC+] and becomes usual towards the end; after [Refs 5th c.BC+]; otherwise, of Attic dialect Prose writers [Refs 5th c.BC+] a few times in compounds; codices [Refs 5th c.BC+]; in [Refs 5th c.BC+] is very frequently; in Trag. both forms occur. The preposition σύν gradually gave way to μετά with genitive, so that whereas [Refs 4th c.BC+] with genitive, the proportions in [Refs 5th c.BC+]…
σύν
sun
a primary preposition denoting union; with or together (but much
closer than 3326 or 3844), i.e. by association, companionship,
process, resemblance, possession, instrumentality, addition,
etc.:--beside, with. In composition it has similar applications,
including completeness.
see GREEK for 3326
see GREEK for 3844
σύν
Prep.
with
σύν syn 128x
with, together with, Mt. 25:27; 26:35; 27:38; attendant on, 1 Cor. 15:10; besides, Lk. 24:21; with, with the assistance of, 1 Cor. 5:4; with, in the same manner as, Gal. 3:9; εἶναι σύν τινι, to be with any one, to be in company with, accompany, Lk. 2:13; 8:38; to be on the side of, be a partisan of any one, Acts 4:13; 14:4; οἱ σύν τινι, those with any one, the companions of any one, Mk. 2:26; Acts…
Read the full entry →σύν prep. with dat., Lat. cum
along with, in company with, together with, δεῦρ᾽ ἤλυθε σὺν Μενελάῳ Il.
with collat. notion of help, σὺν θεῷ with God's help or blessing, (the God being conceived as standing with one), Hom., etc.; σὺν θεῷ εἰρημένον spoken as by inspiration, Hdt.: so, σὺν δαίμονι, σὺν Διί, σὺν Ἀθήνῃ Il.; so also, σύν τινι εἶναι or γίγνεσθαι to be with another, i. e. on his side, of his party, Xen.; οἱ σύν τινι any one's friends, followers, id. Xen.
endued with, ἄκοιτις σὺν μεγάλῃ ἀρετῇ Od.: of things that belong or are attached to a person, στῆ σὺν δουρί Il.; σκῆπτρον, σὺν τῷ ἔβη id. Il.; αὐτῇ σὺν φόρμιγγι id. Il. (here, in attic, the σύν is often omitted).
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
131 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 128 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 82 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ διʼ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δʼ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης…
Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι…
Σχώτου ἱερεῖ Σούχου καὶ Ἀφροδίτης, παρακεχωρηκέναι αὐτῶι Ἁρσιήσει τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων
τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεῦς ὁ ἀποδόμενος, ὃν ἐδέξαντο Ἑτπεσοῦχος καὶ οἱ σὺν αὐτῷ ὠνούμενοι οἱ πριάμενοι. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
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-ASM — Relative pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
R-ASM Part of Speech: Relative pronoun Case: Accusative Number: Singular 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
νομίζω (nomizō) is built from the root related to custom or law. It encompasses meanings such as to practice, hold by custom, deem, or suppose. The New Testament uses it in various contexts, including Acts 16:13 and Matthew 5:17. Notably, some lexicons mention a difference in how it is used with respect to customs versus beliefs in gods.
νομίζω; impf. ἐνόμιζον; 1 aor. ἐνόμισα ; impf. pass. évoμιζόμην ; (vopos); asin Grk. auth. fr. Aeschyl. and Hat. down ; 1. to hold by custom or usage, own as a cusiom or usage; to follow custom or usage ; pass. νομίζεται it is the custom, it is the received usage: οὗ ἐνομίζετο προσεὐχὴ εἶναι, where acc. to custom was a place of prayer, Acts xvi. 13 [but LT Tr WH read οὗ ἐνομίζομεν προσευχὴν εἶν. where we supposed there was, etc.; cf. 2 below], (2 Mace. xiv. 4). 2. to deem, think, suppose: foll. by an inf., Acts viii. 20; 1 Co. vii. 36; foll. by an ace. w. inf., Lk. ii. 44; Acts vii. 25; xiv. 19; xvi. [13 (see 1 above) ], 27; xvii. 29; 1 Co. vii. 26; 1 Tim. vi. 5; foll. by ὅτι, Mt. v.17; χ. 84 [W. § 56,1b.]; xx.10; Acts xxi. 29; ὡς ἐνομίζετο, as was wont to be supposed, Lk. iii. 23. (Syn. see ἡγέομαι, fin.…
Read the full entry →νομίζω (nomizō) — to think.
νομ-ίζω,
future νομιῶ [Refs 5th c.BC+]; Ionic dialect 1st pers. plural νομιοῦμεν [Refs 5th c.BC+]aorist ἐνόμισα, poetry νόμισα [Refs 5th c.BC+]: perfect νενόμικα [Refs 4th c.BC+]:—passive, future νομισθήσομαι [Refs 5th c.BC+]future middle νομιοῦμαι in passive sense, [Refs 5th c.BC+]: aorist ἐνομίσθην (see. below [Refs]: perfect νενόμισμαι, 3rd.pers. plural νενομίδαται [Refs 2nd c.AD+]; Doric dialect infinitive -ίχθαι[Refs 5th c.AD+]: pluperfect 3rd.pers. singular ἐνενόμιστο [Refs 5th c.BC+]: (νόμος):—use customarily, practise, ἓν τόδε ἴδιον νενομίκασι [Refs 5th c.BC+]; ν. γλῶσσαν to have a language in common use,[Refs]; πανήγυριν, πληγὴν ἐν τῇ ὁρτῇ, [Refs]; ταῦτα.. Ἕλληνες ἀπ᾽ Αἰγυπτίων νενομίκασι have adopted these customs from the Egyptians, [Refs 5th c.BC+]; ν. ἐκκλησίαν have a regular popular assembly, [Refs 4th c.BC+]; ἀγορᾶς κατασκευὴν ν.…
Read the full entry →νομίζω
nomizo
from 3551; properly, to do by law (usage), i.e. to accustom
(passively, be usual); by extension, to deem or regard:-- suppose,
thing, be wont.
see GREEK for 3551
νομίζω
v.
I think, suppose
νομίζω nomizō 15x
to own as settled and established; to deem, 1 Cor. 7:26; 1 Tim. 6:5; to suppose, presume, Mt. 5:17; 20:10; Lk. 2:44; to be usual, customary, Acts 16:13
νομίζω νόμος to hold or own as a custom or usage, to use customarily, practise, Hdt.; ν. γλῶσσαν to have a language in common use, id. Hdt.; ν. οὔτε ἀσπίδα οὔτε δόρυ id. Hdt.:—Pass. to be the custom, be customary, Aesch.; σωφροσύνη νενόμιστο was the fashion, Ar.; —impers., ὡς νομίζεται as is the custom, Trag.:—part. νομιζόμενος, η, ον, customary, usual, Thuc.; τὰ νομιζόμενα customs, usages, Lat. instituta, Hdt., attic; τὰ νομισθέντα Eur.
to adopt a custom or usage, Ἕλληνες ἀπ᾽ Αἰγυπτίων ταῦτα νενομίκασι Hdt.
c. dat. to be used to a thing, νομίζουσιν Αἰγύπτιοι οὐδ᾽ ἥρωσιν οὐδέν, i. e. do not worship heroes, id. Hdt.: hence to make common use of, use, φωνῆι id. Hdt.; ἀγῶσι καὶ θυσίαις…
Read the full entry →Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
15 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
μάταιος δὲ ὁ νομίζων πρὸς τὸν ἀληθῆ λόγον ἐκ τοῦ νοῦ τι συνόλως γεννᾶσθαι ἢ ἐξ ἑαυτοῦ.
ταύτην δὲ τὴν ἐνεστῶσαν ἐγκεχείρισμαι πραγματείαν νομίζων ἅπασι φανεῖσθαι τοῖς Ἕλλησιν ἀξίαν σπουδῆς·
α … φην … σον κόμισαι … παρὰ τοῦ τὴν ἐπιστολήν σοι φέροντος … νομίζω ὅτι τὴν εἰδ … Διονυσάριον τιμῶ. ἐρώτησον … περὶ τοῦ ψαλιδίου εἰ δύναται
Σαραπίων Φιβᾶ τῶι υἱῶι χαίρειν. ἀμεριμνῶ νομίζων σε καλῶς τὰ ἔργα ποιεῖν καὶ γὰρ αὐτὸς δάκνομαι ὅτι μοι τὰ πράγματα τῆς
τοὺς λογισμοὺς … θεοῖς τοῖς ἀθανάτοις εὐχαριστήσαιμι, ὅτι τῆς τοιαύτης … ησμε συνετήρησαν. τοιγαροῦν νομίζω οὕτω με … ως δύνασθαι τῇ μεγαλειότητι αὐτῶν τὸ ἱκανὸν ποιεῖν … ὁσάκις ἐὰν
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
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The 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
The Greek word ἱερόν (i.e., *hieron*) refers to a temple or sacred place, specifically the entire precincts of a temple, as opposed to the inner sanctuary. It is derived from the adjective ἱερός (*hieros*), meaning holy or sacred. In the New Testament, it appears frequently in the Gospels and Acts, indicating various parts of the temple in Jerusalem, including its courts and surrounding areas.
WE have in our Version only the one word ‘temple’ for both of these; nor is it easy to perceive in what manner we could have marked the distinction between them; which is yet a very real one, and one the marking of which would often add much to the clearness and precision of the sacred narrative (see Fuller, A Pisgah Sight of Palestine, p. 427). ὑἹερόν (=templum) is the whole com8ὃπι.:. SYNONYMS OF THE NEW TESTAMENT. Il pass of the sacred enclosure, the τέμενος, including the outer courts, the porches, porticoes, and other buildings subordinated to the temple itself; αἱ οἰκοδομαὶ τοῦ ἱεροῦ (Matt. xxiv. 1). But ναός (= ‘ edes’) from ναίω, “ habito,’ as the proper habitation of God (Acts vii. 48; xvii. 24; I Cor. vi. 19); the οἶκος τοῦ Θεοῦ (Matt. xii. 4; cf. Exod. Xxill. 19), the German ‘duom’ or ‘ domus,’ is the temple itself, that by especial right so called, being the heart and centre…
Read the full entry →ἱερόν, -οῦ τό, v.s. ἱερός.
ἱερόν, -οῦ, τό, (neut. of the adj. ἱερός, -a, -dv; cf. τὸ dyov), [fr. Hdt. on], a sacred place, temple: of the temple of Artemis at Ephesus, Acts xix. 27; of the temple at Jerusalem twice in the Sept., Ezek. xlv. 19; 1 Chr. xxix. 4; more freq. in the O. T. Apocr.; in the N. T. often in the Gospels and Acts; once elsewhere, viz. 1 Co. ix.13. τὸ ἱερόν and ὁ ναός differ, in that the former designates the whole compass of the sacred enclosure, embracing the entire aggregate of buildings, balconies, porticos, courts (viz. that of the men or Israelites, that of the women, that of the priests), belonging to the temple; the latter designates the sacred edifice properly so called, consisting of two parts, the ‘sanctuary’ or‘Holy place’ (which no one except the priests was allowed to enter), and the‘ Holy of holies’ or ‘most holy place’ (see ἅγιος, 1 a.) (which was entered only on the great day…
Read the full entry →ἱερόν. In P Tebt I. 591} (B.c. 99) a certain Posidonius writes to the priests at Tebtunis assuring them of his good will—8a τὸ ἄνωθεν φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, “because of old I have revered and worshipped the temple.” The reference, as the editors point out, is to the temple of Soknebtunis, the principal temple at Tebtunis ; on other ἐλάσσονα or δεύτερα ἱερά, see their introduction to 74. 88 (B.C. 115-4) (= Chrest. I. 67), a list of no fewer than thirteen shrines belonging to the village of Kerkeosiris. Many shrines in Egypt were privately owned, cf. 2d. 1418 note. Fora convenient list of epithets applied to ἱερά, see Otto Priester ii. p. 373, and for a ἱερὸς οἶκος at Priene, used for mystic rites, see Rouffiac Recherches, p. 62: at the entrance was the inscr.— Hictvar eis [τὸ] ἱερὸν ἁγνὸν ἐ[ν] ἐσθῆτι λευκ[ῆι]. It may be convenient to reproduce here in full the famous inscr.…
Read the full entry →ἱερόν (hieros) — temple.
ἱερός
(for ἱερὸν see. III.2), ά, όν, also ός, όν in the phrase ἱερὸς ἀκτή [Refs 8th c.BC+]: Ionic dialect and poetry ἱρός, ή, όν (see. entry near the end): Doric dialect and N. Greek ἱᾰρός [Refs]: Aeolic dialect ἶρος [Refs 7th c.BC+], but ἴαρος (correlated from ἴερ-) [Refs 7th c.BC+]: superlative ἱερώτατος [Refs 5th c.BC+]
I. filled with or manifesting divine power, supernatural, ἱ. ἲς Τηλεμάχοιο [Refs 8th c.BC+]; ἄλφιτον, ἀλωαί, [Refs 8th c.BC+]; of natural objects or phenomena, rivers, [Refs 8th c.BC+]; λιβάς, of the Spercheus, [Refs 5th c.BC+]; ἱεραὶ βῆσσαι Κίρκης 'faery', [Refs 8th c.BC+]; ἱ. ἦμαρ, κνέφας, [Refs 8th c.BC+]; ἱερὸς δίφρος (where δ. perhaps = ἵπποι) [Refs 8th c.BC+]; ὕπνος, of death, [Refs 3rd c.BC+]; ἔστι μὲν οὐδὲν ἱ. no great matter, [Refs 3rd…
ἱερόν
hieron
neuter of 2413; a sacred place, i.e. the entire precincts (whereas
3485 denotes the central sanctuary itself) of the Temple (at Jerusalem
or elsewhere):--temple.
see GREEK for 2413
see GREEK for 3485
ἱερόν, οῦ, τό
n.n.
a temple
ἱερόν hieron 72x
temple, sanctuary, Mt. 4:5; Lk. 4:9; Acts 19:27
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
tem'-p'l (hekhal, "palace"; sometimes, as in 1Ki 6:3,5, etc.; Eze 41:1,15 ff, used for "the holy place" only; bayith, "house," thus always in the Revised Version (British and American); hieron, naos):
A. STRUCTURE AND HISTORY
I. SOLOMON'S TEMPLE
I. INTRODUCTORY
1. David's Project
2. Plans and Preparations
3. Character of the Building
4. Site of the Temple
5. Phoenician Assistance
II. THE TEMPLE BUILDING
1. In General
2. Dimensions, Divisions and Adornments
3. The Side-Chambers
4. The Porch and Pillars
III. COURTS, GATES ANY ROYAL BUILDINGS
1. The Inner Court
(1) Walls
(2) Gates
2. The Great Court
3. The Royal Buildings
IV. FURNITURE OF THE TEMPLE
1. The Sanctuary
(1) The "Debhir"
(2) The "Hekhal"
2. The Court (Inner)
(1) The Altar
(2) The Molten (Bronze) Sea
(3) The Layers and Their Bases
Temple
First used of the tabernacle, which is called “the temple of the Lord” (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ’s human body (John 2:19, 21). Believers are called “the temple of God” (1 Cor. 3:16, 17). The Church is designated “an holy temple in the Lord” (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen “temple of the great goddess Diana” (Acts 19:27).
There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian’s highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon’s temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last…
A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16.
72 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 71 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
πρὸς δὴ τὴν τοῦ νοητοῦ φωτὸς ἰδέαν ἐκείνην ἀπιδών, ἣ λέλεκται κατὰ τὸν ἀσώματον κόσμον, ἐδημιούργει τοὺς αἰσθητοὺς ἀστέρας, ἀγάλματα θεῖα καὶ περικαλλέστατα, οὓς ὥσπερ ἐν ἱερῷ καθαρωτάτῳ τῆς σωματικῆς οὐσίας ἵδρυε τῷ οὐρανῷ, πολλῶν χάριν·
καὶ δύο μὲν ἡμέρας αὐτῷ συνώδευσαν οἱ οἰκέται, τῇ τρίτῃ δὲ ὡς κάτοπτον ἦν αὐτῷ τὸ ὄρος, καταλιπὼν ἐν τῷ πεδίῳ τοὺς συνόντας μετὰ μόνου τοῦ παιδὸς παραγίνεται εἰς τὸ ὄρος, ἐφʼ οὗ τὸ ἱερὸν Δαβίδης ὁ βασιλεὺς ὕστερον ἱδρύεται.
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
διʼ Ἀπολλωνίου τελώνου καὶ τῶν μετόχων Πακοῖβις Πατοῦτος τέλος παστοφορίου ἐντὸς τοῦ ἐν Παθύρει ἱεροῦ ὃ ἠγόρασεν παρὰ Θορταίου τοῦ Νεχθμίνιος καὶ συντετίμηται ταλάντου ἑνὸς τέλος χαλκοῦ δραχμὰς ἑξακοσίας,
παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει ἱεροῦ ἐντὸς τοῦ περιβόλου τὸ ἐπιβάλλον αὐτοῖς μέρος τέταρτον, οὗ γείτονες νότου περίβολος τοῦ ἱεροῦ,
The Greek word εἰσάγω (i.e., *eisagō*) means to bring in or introduce, often with a focus on leading someone or something into a place. It appears in various contexts, including legal and social settings, such as bringing a case to court or introducing a wife into a household. In the New Testament, it is notably used in Luke and Acts to describe physical or metaphorical introductions, such as leading someone into a space or situation.
εἰσ-άγω : 2 aor. εἰσήγαγον ; [pres. pass. εἰσάγομαι] ; [fr. Hom. down]; Sept. chiefly for 8°27; 1. to lead in: τινά foll. by εἰς with ace. of place, Lk. xxii. 54 [Tr mrg. br.]; Acts ix. 8; xxi. 28, 29, 37; xxii. 24 (for Rec. ἄγεσθαι) ; ὧδε, Lk. xiv. 21; the place into which not being expressly noted: Jn. xviii. 16 (sc. εἰς τὴν αὐλήν) ; Heb. 1. 6 ὅταν... . εἰσαγάγῃ; λέγει, God, having in view the time when he shall have again brought in the first-born into the world (i. 6. at the time of the παρουσία) says etc. 2. to bring in, the place into which not being expressly stated: Acts vii. 45 (sc. eis τὴν γῆν); Lk. 11. 27 (sc. εἰς τὸ ἱερόν). [COMP.: παρ-εισάγω.}
εἰσάγω. For εἰσάγω = ‘‘ bring in,” without mention of place, as in Lk 257, Ac 75, see the legal usage in P Amh IT. 331 (c. B.c. 157) ἤδη τῶν καθ᾽ ἡμᾶς εἰσαγομένων πυνθανόμεθα τὸν ἐνκαλούμενον Τεσενοῦφιν μετὰ συνηγόρων συνκαθίστασθαι, * just as our side is already coming into court we hear that the defendant T. is pleading with the assistance of advocates” (Edd.): cf. also P Oxy II. 259!° (A.D. 23) where a man who had been ‘arrested ” for debt is described as τὸν εἰσηγμένον. In P Par 432 (8.6. 154) (= Witkowski’, p. 79) συγγέγραμμαι τῆι ‘Ho-répov θυγατρί. μέλλω δὲ iodye ἐν τῷ Μεσορὴ μηνί, the verb is used absolutely = ‘‘ marry’’; similarly in P Grenf II. 78% (A.D. 307) εἰσαγόμην ἐμαυτῷ γυναῖκα, where the dropped augment may be noted. In P Tebt II. 285° (a.p. 239) οὔτε τοὺς ἀλλοτρίους. . . εἰς τὴν οἰκετείαν εἰσάγουσιν, “nor can they introduce outsiders into the family,” we have the…
Read the full entry →εἰσάγω (eisagō) — to bring in.
εἰσάγω [ᾰ],
Ionic dialect imperfect ἐσάγεσκον [Refs 5th c.BC+]: perfect -αγήοχα Epist. Philipp. cited in [Refs 4th c.BC+]: perfect passive ἐσῆγμαι [Refs 5th c.BC+]:—lead in or into, especially into one's dwelling, introduce, with doubleaccusative, αὐτοὺς εἰσῆγον θεῖον δόμον [Refs 8th c.BC+]; Κρήτην εἰσήγαγ᾽ ἑταίρους he led his comrades to Crete,[Refs 5th c.BC+]; ὅταν σε καιρὸς εἰσάγῃ, ={ὅταν καιρὸς ᾖ σὲ εἰσιέναι}, [Refs 5th c.BC+]:—middle, admit forces into a city, [Refs 5th c.BC+]; take in with one, introduce into a league or conspiracy, Ὀτάνης ἐσάγεται Ἰνταφρένεα [Refs 5th c.BC+]:— passive, τὴν θερμότητα εἰσάγεσθαι εἰς τοὺς πόρους [Refs 4th…
Read the full entry →εἰσάγω
eisago
from 1519 and 71; to introduce (literally or figuratively):--bring
in(-to), (+ was to) lead into.
see GREEK for 1519
see GREEK for 71
εἰσάγω
v.
I lead in, bring in
εἰσάγω fut. ξω perf. -αγήοχα to lead in or into, to introduce, c. dupl. acc., αὐτοὺς εἰσῆγον δόμον Od.; also, εἰσάγειν τινὰ ἐς . . , Hdt.; or c. dat., τινὰ δόμοις Eur.:—Mid. to admit forces into a city, Thuc.: also to introduce into a league, Hdt.
ἐσάγειν or ἐσάγεσθαι γυναῖκα to lead a wife into one's house, ducere uxorem, id. Hdt.
to import foreign wares, id. Hdt., attic; so in Mid., Hdt., etc.
ἰατρὸν εἰσάγειν τινί to call in a physician, Xen.
to introduce new customs, Hdt., Eur.
to bring in, bring forward, esp. on the stage, Ar., Plat.
εἰσάγειν τι ἐς τὴν βουλήν to bring before the Council, Xen.
as law-term, εἰσάγειν δίκην or γραφήν to bring a cause into court, Lat. litem intendere, Aesch., Dem.: εἰς. τινά to bring into court, prosecute…
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
11 occurrences in the New Testament, rendered 10 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 11 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 107 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.
οὐχ ὁρᾷς ὅτι, κἂν εἰσαγάγῃ ἡμᾶς εἰς τὴν ἀρετὴν καὶ εἰσαχθέντες φυτεύσωμεν ἄκαρπον μὲν οὐδὲν „πᾶν δὲ ξύλον βρώσιμον“, κελεύει "περικαθαρίσαι τὴν ἀκαθαρσίαν αὐτοῦ“ (Lev.
Βαναία δὲ εὐξαμένου τὸν θεὸν Σολόμωνι εὐμενῆ γενέσθαι μηδὲ μικρὸν διαλιπόντες ἀναβιβάζουσιν ἐπὶ τὴν ἡμίονον τὸν Σολόμωνα, καὶ προαγαγόντες ἔξω τῆς πόλεως ἐπὶ τὴν πηγὴν καὶ τῷ ἐλαίῳ χρίσαντες εἰσήγαγον εἰς τὴν πόλιν ἐπευφημοῦντες καὶ τὴν βασιλείαν…
οὐκοῦν ἡμεῖς ἐσμέν, οὕς εἰσήγαγεν εἰς τὴν γῆν τὴν ἀγαθήν.
καὶ … σου περὶ τοῦ εἰσαγαγεῖν τὸν α … … φεν σου καὶ τούτου γεγονότος … … δια
αὐτῶν καὶ ἀκονίατον οὐχ ὡς παρείληφεν ὥστε τῷ ὅλῳ κολάζεσθαι ἡμᾶς τοῦ μὴ δυνασθῆναι εἰσαγαγεῖν εἰς τὸν αὐτὸν θησαυρὸν ἃ μετροῦμεν εἰς τὸ δημόσιον πυρικά τε καὶ κρίθινα δημόσια,
ἐν μισθώσει ἐκ τῆς τῷ μεγίστῳ Ὀσειραντινόῳ ἀνιερωμένης γῆς Τούρβων τις ἱππεὺς κατασχών με εἰσήγαγεν εἰς τὴν παρεμβολὴν καὶ συνέκλεισέν με πολέμιον μέχρι ἑσπέρας. ὁ υἱός μου ἐντύχῃ σοι
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 Παῦλος (transliterated as Paulos) refers to Paul, a prominent figure in the New Testament, specifically the Apostle Paul. It is of Latin origin, meaning 'little,' and is used frequently in the Acts of the Apostles and the Epistles. The name also appears in reference to Sergius Paulus, a Roman proconsul mentioned in Acts 13:7.
Παῦλος, -ου, ὁ (Lat. Paulus),
Sergius Paulus: Ac 13:7.
the Apostle Paul (cf. Σαῦλος): Ac 13:9, and freq. throughout Ac., Ro 1:1, I Co 1:1, al., II Pe 3:15.
Παῦλος. The designation Σαῦλος ὁ καὶ Παῦλος οἱ Ac 13° is fully discussed by Deissmann 4S, p. 313 ff., where it is shown that the Apostle was already in possession of the double name at the time referred to: cf. Ramsay Paw/, p. 81 ff. Elsewhere (Recent Discovery, p. 356) Ramsay suggests that Paul’s complete Roman name may have been “Ὁ. Julius Paullus,” in view of the frequent conjunction of the names Julius Paullus in Lycaonia. In the important letter on the Meletian Schism, P Lond 19145® (A.D. 3352), greetings are conveyed to Παῦλον τὸν ἀναγνώστην : the editor refers to a priest of the same name (ἀπὸ Tnév
∏αῦλος
Paulos
of Latin origin; (little; but remotely from a derivative of 3973,
meaning the same); Paulus, the name of a Roman and of an
apostle:--Paul, Paulus.
see GREEK for 3973
Παῦλος, ου, ὁ
n.m.
Paul
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Paul
=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy “for use in the Gentile world,” as “Saul” would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education…
(small, little). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. 0 and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, (Philemon 3:5) and a Pharisee, (Acts 23:6) that Paul had acquired by some means the Roman franchise ("I was free born,") (Acts 22:23)…
The distinguished "apostle of the Gentiles;" also called SAUL, a Hebrew name. He is first called Paul in Ac 13:12; and as some think, assumed this Roman name according to a common custom of Jews in foreign lands, or in honor of Sergius Paulus, Ac 13:7, his friend and an early convert. Both names however may have belonged to him in childhood. He was born at Tarsus in Cilicia, and inherited from his father the privileges of a Roman citizen. His parents belonged to the tribe of Benjamin, and brought up their son as "a Hebrew of the Hebrews," Php 3:5. Tarsus was highly distinguished for learning and culture, and the opportunities for improvement it afforded were no doubt diligently improved by Paul. At a suitable age he was sent to…
small; little
164 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 158 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.
προεξῄεσαν δὲ Κλαύδιος μὲν ὁ πάτρως αὐτοῦ καὶ Μᾶρκος Βινίκιος ὁ τῆς ἀδελφῆς ἀνὴρ ἔτι δὲ Οὐαλέριος Ἀσιατικός, οὓς οὐδὲ βουλομένοις διακλεῖσαι δύναμις ἦν αἰδοῖ τῆς ἀξιώσεως, εἵπετο δʼ αὐτὸς σὺν Παύλῳ Ἀρουντίῳ.
διὰ ζῆλον καὶ ἔριν Παῦλος ὑπομονῆς βραβεῖον ὑπέδειξεν,
πάροδός ἐστε τῶν εἰς θεὸν ἀναιρουμένων, Παύλου συμμύσται τοῦ ἡγιασμένου.
σαργάνη α Ἀεῖς Σαλιοῦτος σαργάνη α Ἰσίδωρος Ἡρᾶ σαργάνη α Ἥρων Ἀπώνεως σαργάνη α Παῦλος Ἰσιδώρου σαργάνη α Πελῆνις σαργάναι β Ἀχιλλᾶς Ἀντωνίνου σαργάνη α Ἰσιδώρα Πτολεμαίου σαργάνη α
Ἀτισίου Διόσκορος Κάστορος Παμοῦν Ἥρωνος Νεᾶς μητρὸς Τύχης κτηνῶν ὁμοίως Ἀτῖσις Ἀβοίκεως Δοῦλος Λεονίδου Παῦλος Ἰσιδώρου Σαβῖνος Ἀχιλλᾶ Οὐενᾶφρις Ἀιώνεως Σώτας Ἀπολλωνίου Παῆσις Σεταβοῦ Οὐενᾶφρις Παησίου Κοπρῆς Παλήμωνος Μιὼς
δραχμαὶ Γ Ἡρᾶς Βακχείου ἀρτάβαι γ τάλαντα γ Ἁτρῆς εἰρηνάρχης ἀρτάβαι β τάλαντα β Παῦλος Ἰσιδώρου ἀρτάβαι γ τάλαντα γ Κάλλων Οὐενάφρεως ἀρτάβαι γ τάλαντα γ Παπέεις Ἀιώνεως ἀρτάβη