Acts 22:2 — Word Study
N1904ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
BSAHaving heardakouō▸ [with understanding and obedience] thende thathoti in theho HebrewHebrais [the Hebrew language, Aramaic] languagedialektos he was addressingprosphōneō▸ them,autos even moremallon [quiet and still, in an attitude of reverence] they becameparechō▸ quiet.hēsuchia Andkai [at that point, next] he says;phēmi▸ [spoke openly, asserted]
| Greek | English | Parsing |
|---|---|---|
| ἀκούσαντες | Having heard | Verb, aorist, active |
| δὲ | then | Conjunction |
| ὅτι | that | Conjunction |
| τῇ | in the | Article, dative, singular |
| Ἑβραΐδι | Hebrew | Noun, dative, singular |
| διαλέκτῳ | language | Noun, dative, singular |
| προσεφώνει | he was addressing | Verb, imperfect, active |
| αὐτοῖς, | them, | Personal pronoun, dative, plural |
| μᾶλλον | even more | Adverb |
| παρέσχον | they became | Verb, second aorist, active |
| ἡσυχίαν.¶ | quiet. | Noun, accusative, singular |
| Καὶ | And | Conjunction |
| φησίν· | he says; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When they heard him speak to them in Hebrew, they became even more silent. Then Paul declared, |
| KJV | (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) |
| ASV | And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith, |
| YLT | and they having heard that in the Hebrew dialect he was speaking to them, gave the more silence, and he saith, — |
| WEB | When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said, |
| BBE | And, hearing him talking in the Hebrew language, they became the more quiet, and he said, |
Where they part company is Ἑβραΐδι — see How Translations Differ.
The sentence is structured with a main clause followed by a participial phrase and another main clause, showing the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀκούω
verbἀκούω
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 22:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense Before the Crowdgenerated
Acts 22:2 describes a pivotal moment when Paul speaks in Hebrew, capturing the crowd's attention. His choice of language indicates a connection with his audience, as they respond with increased silence, showing reverence for the message he is about to deliver. This moment is part of a larger narrative where Paul defends his faith and recounts his experiences, emphasizing the significance of communication in conveying truth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 21:40 | Having received permission, Paul stood on the steps and motioned to the crowd. A great hush came over the crowd, and he addressed them in Hebrew: |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — ἀκούσαντες, akouōgenerated
The word ἀκούω is a participle meaning 'having heard.' It implies not just auditory reception but also understanding and obedience, as seen in contexts like Mark 4:3. The aorist active form indicates a completed action in the past, emphasizing that the crowd actively listened and comprehended Paul's words.
This engagement is critical, as it sets the stage for Paul's declaration. Their attentive listening in Hebrew demonstrates the power of language in fostering connection and conveying important truths.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as When they heard him speak to them in Hebrew, which is consistent across several translations, including the KJV and ASV.
However, some versions, like the BBE and WEB, use different phrasing, such as hearing him talking in the Hebrew language, reflecting slight variations in translation choices.
Sentence Structuregenerated
The main clause is governed by the verb προσεφώνη, he was addressing, with two phrases hanging off it: a participial phrase describing the action of hearing and a noun phrase indicating the audience. The structure emphasizes the sequential nature of the events.
The use of the conjunction δὲ connects the ideas, showing the flow from the crowd's reaction to Paul's declaration. This structure highlights the importance of their response to his words.
Septuagint Backgroundgenerated
ἀκούω corresponds to the Hebrew word שָׁמַע, meaning 'to hear.' This connection underscores the continuity of the theme of listening throughout the Scriptures.
The term Ἑβραΐδι refers to the Hebrew language, which is significant as it links to the Aramaic spoken in the region, showing the cultural context of Paul's address.
In plain words — the whole versegenerated
Acts 22:2 recounts how, when Paul spoke to the crowd in Hebrew, they became even more silent. This indicates their respect and attentiveness to what he was about to say, setting the stage for his defense.
Frequently Asked Questionsgenerated
Paul spoke in Hebrew to connect with his audience, showing respect for their language and culture, which likely helped to gain their attention.
The crowd became even more silent, indicating their reverence and focus on what Paul was about to declare.
This moment is crucial as it sets the tone for Paul's defense, allowing him to communicate effectively with the crowd about his faith and experiences.
Using Hebrew signifies a deep connection to Jewish identity and heritage, which was essential for Paul in addressing a Jewish audience.
Reflection Questionsgenerated
- How can I better listen and understand the messages I receive in my life?
- What role does language play in how we communicate our beliefs to others?
- In what ways can I show respect for others' backgrounds when discussing important topics?
- How can I prepare myself to share my own story in a way that resonates with my audience?
The early church on this verse — how the Fathers read it
John Chrysostom comments on the significance of Paul's use of Hebrew, noting how it subdued the crowd and created an atmosphere of awe.
"And when they heard that he spake in the Hebrew tongue to them, they kept the more silence." Do you observe how the using the same tongue subdued them? In fact, they had a sort of awe for that language.
Chrysostom observes that speaking in Hebrew had a profound effect on the crowd, emphasizing the power of language in communication.
Early Church Fathers on Acts 22 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 22:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when they heard that he spake in the Hebrew tongue to them,.... [See comments on Acts 21:40].
Read John Gill on Acts 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary(And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) (And when they heard that he spake in the Hebrew tongue (see the note at Acts 21:40) to them, they kept the more silence.
Read Robert Jamieson on Acts 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Hebrew tongue; the ordinary Hebrew; that which was taken for Hebrew, and spoken by the Hebrews after their return from the captivity, though mixed with the Syriac; as . They kept the more silence; it being more grateful unto them to hear Paul speak in their mother tongue, especially they having so great a prejudice against all other nations and languages.
Read Matthew Poole on Acts 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,) Ver. 2. In the Hebrew tongue]
Read John Trapp on Acts 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) They kept the more silence.—The opening words had done the work they were meant to do. One who spoke in Hebrew was not likely to blaspheme the sacred Hebrew books. What follows was conceived in the same spirit of conciliation.
Read Charles John Ellicott on Acts 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. When they heard that he spake in the Hebrew tongue] He had probably been traduced by the Jews of Asia as a mere Gentile, distinguished only by his virulence against the Jewish religion; which virulence proceeded from his malice and ignorance.
Read AdamClarke on Acts 22 →CambridgeThe Cambridge Bible for Schools and Colleges2. And … Hebrew tongue] The beckoning with the hand (Acts 21:40) had procured silence enough for the Apostle’s first words to be heard, and now they caught the sound of their own dialect.they kept the more silence] The noun in the original refers not only to peace from cries and shouts, but to general quietness, such as would be produced by refraining from all movements. It expresses a very high degree of quietness. Rev. Ver. has “they were the more quiet.”
Read Cambridge on Acts 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Hebrew tongue - See the notes on Acts 21:40.
Read Albert Barnes on Acts 22 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
When they heard him speak to them in Hebrew, they became even more silent. Then Paul declared,
When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said,
When they heard him speak to them in Hebrew, they became even more silent. Then Paul declared,
(When they heard that he was addressing them in Aramaic, they became even quieter.) Then Paul said,
Tyndale line
(And when they heard that he spake in the Hebrew tongue to them, they kept the more silence: and he saith,)
And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith,
And when they heard that he spake unto them in the Hebrew language, they were the more quiet: and he saith,
(And when they heard that he spoke to them in the Hebrew language, they kept the more silence: and he saith,)
(And when they heard that he spake in the Hebrewe tongue to them, they kept the more silence, and he sayd)
Strictly literal
And hearing that he addressed them in the Hebrew tongue, they kept the more quiet; and he says,
and they having heard that in the Hebrew dialect he was speaking to them, gave the more silence, and he saith, —
and they having heard that he was speaking to them in the Hebrew dialect, they became even more silent, and he says,
When the crowd heard Paul speak to them in the Hebrew language, they became quiet. He said,
From the Latin
(And when they heard that he spoke to them in the Hebrew tongue, they kept the more silence.)
Simplified
When they heard him speaking to them in Aramaic, they became very quiet.
And, hearing him talking in the Hebrew language, they became the more quiet, and he said,
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.
Cum audissent autem quia hebræa lingua loqueretur ad illos, magis præstiterunt silentium.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܫܡܥܘ ܕܥܒܪܐܝܬ ܡܡܠܠ ܗܘܐ ܥܡܗܘܢ ܝܬܝܪܐܝܬ ܒܗܠܘ ܘܐܡܪ ܠܗܘܢ
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.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
The standard critical text of the New Testament.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
The previous edition, still widely cited.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
The Society of Biblical Literature edition, freely licensed.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
The edition that turned scholarship toward the earliest manuscripts.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
An independent critical text built from the oldest witnesses then known.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
A recent critical edition following documentary evidence closely.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
The reading of the majority of surviving manuscripts.
ἀκούσαντες δὲ ὅτι τῇ Ἑβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν.¶ Καὶ φησίν·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 22:2
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
435 occurrences in the New Testament, rendered 90 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 428 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 515 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.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
The 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
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…
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 Ἑβραΐς refers to the Hebrew language, specifically the Aramaic vernacular of Palestine. It is derived from the root meaning Hebrew and is used in the New Testament to denote the Hebrew dialect, appearing in Acts 21:40, 22:2, and 26:14. The lexicons consistently identify it as a feminine noun related to the broader Hebrew language.
**† Ἑβραΐς (WH, Ἐβ-), -ίδος (Aram. עִבְרַי), peculiar form of Ἑβραϊκός,
[in LXX, ἡ Ἑ. φωνή, IV Mac 12:7 16:15 * ;]
in NT, ἡ Ἑ. διάλεκτος, Hebrew, i.e. the Aramaic vernacular of Palestine: Ac 21:40 22:2 26:14.†
Ἑβραΐς (Hebrais) — Hebrew.
“Hebrew”: and as substantive, a Hebrew, [NT+2nd c.AD+]:— adjective Ἑβραϊκός, ή, όν, [NT]:—feminine Ἑβραΐς, ίδος, διάλεκτος [NT+1st c.AD+]:—Verb Ἑβραΐζω, speak Hebrew, [Refs]:— adverb Ἑβραϊστί, in the Hebrew tongue, LXX Si.prol., [NT]
Ἑβραΐς
Hebrais
from 1443; the Hebraistic (Hebrew) or Jewish (Chaldee)
language:--Hebrew.
see GREEK for 1443
Ἑβραΐς, ΐδος, ἡ
n.f.
the Hebrew language, Aramaic
Ἑβραίς Hebrais 3x
the Hebrew dialect, i.e., the Hebrew-Aramaic dialect of Palestine, Acts 21:40; 22:2; 26:14*
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
Hebrew
A name applied to the Israelites in Scripture only by one who is a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites when they speak of themselves to foreigners (40:15; Ex. 1:19), or when spoken of an contrasted with other peoples (Gen. 43:32; Ex. 1:3, 7, 15; Deut. 15:12). In the New Testament there is the same contrast between Hebrews and foreigners (Acts 6:1; Phil. 3:5).
This word first occurs as given to Abram by the Canaanites, (Genesis 4:13) because he had crossed the Euphrates. The name is also derived from Eber, "beyond, on the other side," Abraham and his posterity being called Hebrews in order to express a distinction between the races east and west of the Euphrates. It may also be derived from Heber , one of the ancestors of Abraham. (Genesis 10:24) The term Israelite was used by the Jews of themselves among themselves; the term Hebrew was the name by which they were known to foreigners. The latter was accepted by the Jews in their external relations; and after the general substitution of the word Jew, it still found a place in that marked and special feature of national contradistinction, the language.
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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
διάλεκτος is a feminine noun meaning 'language' or 'dialect,' derived from the verb διαλέγομαι, which relates to discourse or conversation. It encompasses the speech of a particular country or district, as seen in several passages in Acts (1:19; 2:6, 8; 21:40; 22:2; 26:14). The term can also refer to local expressions or ways of speaking.
διά-λεκτος, -ου, ἡ
(< διαλέγομαι),
[in LXX: Da LXX 1:4 (לָשׁוֹן), Es 9:26 * ;]
conversation, discourse, speech (Plat., Dem., al.).
As in Polyb. and later writers, the language or dialect of a particular country or district: Ac 1:19 2:6, 8 21:40 22:2 26:14.†
διά-λεκτος, -ov, ἡ, (διαλέγω) ; 1. conversation, speech, discourse, language (Plat., Dem., al.). 2. fr. Polyb. [ef. Aristot. probl. 10, 38 τοῦ ἀνθρώπου pia φωνή, ἀλλὰ διάλεκτοι πολλαί] down, the tongue or language peculiar to any people: Acts i. 19; ii. 6,8; xxi. 40; xxii. 2; xxvi. 14. (Polyb.1, 80, 6; 3, 22,3; 40, 6,3 sq.; μεθερμηνεύειν εἰς τὴν "Ἑλλήνων διάλεκτον, Diod. 1, 37; πᾶσα μὲν διάλεκτος, ἡ δ᾽ ἑλληνικὴ διαφερόντως ὀνομάτων πλουτεῖ, Philo, vit. Moys. ii. § 7; [ef. Miiller on Joseph. ec. Ap. 1, 22, 4 fin.].)
διάλεκτος | “revision ᾿ or the (books οὐ. the) tax-gatherers by the | Praefect: see Wilcken Ost, i. p. 609. Other examples of | the word are P Lond 27612 (a.p. 15) (=IL. p. 149) ὅπως ἐπὶ τοῦ διαλογισμοῦ [τὴ]ν διάκρισιν δηλώσωσι, P Tebt IT. 302°! (A.D. 71-2) ἱΠερευ[τιϊκῷ λόγῳ πρὸς διάκρισιν, ‘priestly list for examination,” P Strass I. 774 (ii/iiia.p.) διακρίσ(εως) ᾿Αθηναίο(υ), and P Giss I. 485 (a.p. 202-3) ἐκ τῆς γενομένης ὑπ᾽ ἐμοῦ... ἐξετάσεως καὶ διακρίσεως.
διάλεκτος (dialektos) — language.
διάλεκτ-ος, ἡ,
discourse, conversation, [Refs 5th c.BC+]; discussion, debate, argument, [Refs]; opposed to ἔρις, [Refs]
2. common language, talk, δ. ἡ πρὸς ἀλλήλους [Refs 4th c.BC+]
II. speech, language, [Refs 5th c.BC+]; δ. ἀμνίου, opposed to τὰ ἔνδον δράκοντος, [Refs 5th c.BC+]; articulate speech, language, opposed to φωνή, [Refs 4th c.BC+]; but also, spoken, opposed to written language, [Refs 1st c.BC+]
II.2. the language of a country, [Refs 2nd c.BC+]: especially dialect, as Ionic, Attic, etc., [Refs 2nd c.BC+]; also, local word or expression, [Refs 1st c.AD+]
III. way of speaking, accent, [Refs 4th c.BC+]
III.2. plural, modes of expression, [Refs 4th c.BC+]
IV. style, πανηγυρική, ποιητικὴ δ., [Refs 1st c.BC+]: especially poetical diction, [Refs 1st c.BC+]
διάλεκτος
dialektos
from 1256; a (mode of) discourse, i.e. "dialect":--language, tongue.
see GREEK for 1256
διάλεκτος, ου, ἡ
n.f.
language, speech
διάλεκτος dialektos 6x
speech; manner of speaking; peculiar language of a nation, dialect, vernacular idiom, Acts 1:19; 2:6, 8; 21:40; 22:2; 26:14
διάλεκτος διάλεκτος, ἡ, ndialekt os_ou fem διαλέγομαι discourse: discussion, debate, arguing, Plat.
language: the language of a country, dialect: a local word or phrase, Plut.
a way of speaking, enunciation, Dem.
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
[TONGUES, CONFUSION OF, CONFUSION OF]
One of the distinguishing gifts of God to man, essential to all high enjoyment and improvement in social life, and to be prized and used in a manner worthy of its priceless value for the glory of God and the benefit of mankind. The original language was not the growth of a mere faculty of speech in man, but a creation of gift of God. Adam and Eve when created knew how to converse with each other and with the Creator. For some two thousand years, "the whole earth was of one language and of one speech," Ge 11:1. But about one hundred years after the flood, according to the common chronology, and later according to others, God miraculously "confounded the language" of the Cushite rebels at Babel; and peopling the earth by these scattered families of diverse tongues, He frustrated the designs and promoted his own. There are now several…
→ Speaking in inspired “tongues” forbidden, in religious assemblies unless there was an inspired interpreter present 1Co 14:2-28
- Of all mankind one at first
Ge 11:1,6
- CALLED
. Speech
. Tongue
- CONFUSION OF
. A punishment for presumption, &c
6 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 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Μωυσῆς δὲ ἄμεινον, ὅτι πρῶτον μὲν οὔ τισι τῶν πρότερον, ἀλλὰ τῷ πρώτῳ γενομένῳ, ἵνα ὥσπερ αὐτὸς ἀρχὴ τοῖς ἄλλοις γενέσεως ἐπλάσθη, οὕτως καὶ αὐτὸς ἀρχὴ τοῦ διαλέγεσθαι νομισθῇ — μὴ γὰρ ὄντων ὀνομάτων, οὐδ’ ἂν διάλεκτος ἦν —, ἔπειτα ὅτι πολλῶν μὲν…
ἀδωνὶ γὰρ τῇ Ἑβραίων διαλέκτῳ κύριος γίνεται·
προσφωνέω is a verb meaning to address, call to, or summon. It is built from the prefix προς (toward) and φωνέω (to sound). The term appears in various contexts, including the New Testament in passages like Matthew 11:16 and Acts 22:2. It can be used with different grammatical constructions, such as calling by name or issuing directions.
προσ-φωνέω, -ῶ,
[in LXX: I Es 2:21 6:6, 22, II Mac 15:15*;]
to address, call to; in cl., c. acc. pers., c. dupl. acc. (cf. II Mac 15:15); absol. (Hom., Od., v, 159, al.): Ac 21:40. In late writers, c. dat. pers.: Mt 11:16, Lk 7:32 13:12 23:20, Ac 22:2.
to call by name, summon: c. acc. (as in cl.), Lk 6:13.†
προσ-φωνέω, -ὦ ; impf. 3 pers. sing. προσεφώνει ; 1 aor. προσεφώνησα; 1. το call to; to address by calling: absol., Lk. xiii. 12; xxiii. 20 (where L WH add αὐτοῖς); Acts xxi. 40, (Hom. Od. 5, 159 ete.) ; with the dat. of a pers. [ef. W.36], Mt. xi. 16; Lk. vii. 32; Acts xxii. 2, (Diog. Laért. 7, 7). 2. to call to one’s self, summon: τινά (so the better Grk. writ.; see Matthiae § 402 b.; [W. § 52, 4, 147), Lk. vi. 18.
προσφωνέω is included by Mayser (Gr. p. 34) among the poetical verbs which have passed into the Kowy. For the meaning “‘address,”” ‘‘ give speech to,’”’ as in Ac 227, we may cite P Petr IL. 38(4)* (B.c, 242) παρὰ δέ σου οὐθ[ὲ]ν ἡμῖν προσπεφώνηται, ‘whereas from you not a word has been uttered ’’ (Ed.), Chrest. I. 27 verso (ii/A.D.) περὶ τούτου ὡς ἔδοξεϊν], προσφωνησάτω ἡμεῖν ὁ πρυτανικός. From this it is an easy transition to the more official sense of ‘‘report,’”’ as in P Ryl II. 8319 (a.p. 138-161) where a tax-collector states to the commission appointed to receive his accounts, προσφωνῶ περὶ τοῦ μηδέν por διαγεγρά(φθαι) ὑπὲρ [λ]ημμάτων ἰδίου λόγου, ‘I report to you that nothing has been paid to me on behalf of the revenues of the privy purse’ (Edd.), BGU I. 1618 (a.p. 159-160) (= Selections, Ρ. 84) ἐπιζητοῦσι ὑμ[τ]ν εἰ [οὕ]τως ἔχει προσφωνοῦμεν, ‘to your enquiries whether these…
Read the full entry →προσφωνέω (prosphōneō) — to call to/summon.
προσφων-έω,
call or speak to, address, present first in [Refs 8th c.BC+] only in imperfect, the Epic dialect aorist being προσέειπον, τινα [NT+8th c.BC+]: with double accusative, address words to a person, οὐδέ τί μιν προσεφώνεον [Refs 8th c.BC+]
2. call by name, ποδαπὸν ὅμιλον τόνδε.. προσφωνοῦμε; [Refs 5th c.BC+]; π. τινὰ βασιλέα salute him king, [Refs 2nd c.BC+]
3. issue directions or orders, τινι [Refs 2nd c.BC+]:—passive, [Refs 2nd c.BC+]
II. with accusative of things, pronounce, utter, τήνδε π. φάτιν [Refs 5th c.BC+]; address or dedicate a book, τινι [Refs 1st c.BC+]
II.2. make a report, [Refs 2nd c.AD+]; περί τινος Wilcken [Refs 2nd c.AD+]
προσφωνέω
prosphoneo
from 4314 and 5455; to sound towards, i.e. address, exclaim,
summon:--call unto, speak (un-)to.
see GREEK for 4314
see GREEK for 5455
προσφωνέω
v.
I call to, summon
προσφωνέω fut. ήσω to call or speak to, address, accost, τινά Hom., etc.; absol., Od.; τοῖσιν προσεφώνεε addressed [them] in these words, id. Od.; (but c. dat. pers., NTest.):—c. dupl. acc. to address words to a person, Il., Eur.
to call by name, Eur.
c. acc. rei, to pronounce, utter, Soph.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
7 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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
Διδύμης … ἀρουρῶν … οὐσῶν περὶ τὰ πεδία τοῦ … ων … … ἐνόρκως προσεφώνησεν εἶναι ἐξ ἀτελῶν ἐδαφῶν· ὅπερ ἵνʼ εἰδῇς, φίλτατε, γέγραφά σοι. ἐρρῶσθαί σε εὔχομαι ἔτους
δρεως ἀρουρῶν … οὐσῶν περὶ τὴν αὐτὴν κώμην καὶ ὁ τῆς κώμης κωμογραμματεὺς ἐνόρκως προσεφώνησεν εἶναι ἐξ ἀτελῶν ἐδαφῶν· ὅπερ ἵνʼ εἰδῇς φίλτατε γέγραφά σοι. ἐρρῶσθαί σε εὔχομαι ἔτους
ἀρτάβας ιη. καὶ κατέλειψεν παρὰ τῇ αὐτοῦ γυναικὶ Τερεῦτι … αρ … ἐνδομενείας καθὼς προσεφώνησεν ἐνγράφως μετὰ κυρίου Θέωνος Κορνηλίου συνγενοῦς βα … τρίποδες ξύλινοι β … … ιτο
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-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative Number: Plural 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
The Greek word μᾶλλον is an adverb meaning 'more' or 'rather,' derived from μάλα. It indicates an increase in degree or preference, often used in comparisons. In the New Testament, it appears in various contexts, such as Mark 10:48 and Philippians 1:23. Notably, it can also function as a periphrasis for comparatives.
μᾶλλον (compar. of μάλα, very, very much), [fr. Hom. down], adv., more, to a greater degree; rather; ab added to verbs and adjectives, it denotes increase, a greater quantity, a larger measure, a higher degree, more, more fully, (Germ. in héherem Grade, Maasse); ἃ. words defining the measure or size are joined to it in the ablative (dat.): πολλῷ much, by far, Mk. x. 48; Lk. xviii. 39; Ro. v. 15, 17, (in both these verses the underlying thought is, the measure of salvation for which we are indebted to Christ is far greater than that of the ruin which came from Adam; for the difference between the consequences traceable to Adam and to Christ is not only one of quality, but of quantity also; cf. Riickert, Com. on Rom. vol. i. 281 sq. [4]. (fr. Chrys. to Meyer and Godet) content themselves here with a logical increase, far more certainly]); 2 Co. 111. 9,11; Phil. ii. 12; πόσῳ how much, Lk.…
Read the full entry →μᾶλλον. P Oxy II. 47457 (a.p. 184?) ἀβουλίᾳ μᾶλλον ἢ πειθοῖ τῶν παρηγγελμένων, ‘in defiance of rather than in obedience tions, p. 128) ὡς ἐν ἄλ]λοις πλείστοις νῦν ἔτι μᾶλλον (cf. Phil 15), ‘‘as on many other occasions so now still
μᾶλλον (mallon) — more.
Included with: μάλα [μᾰλᾰ;
but [Refs 8th c.BC+] sometimes uses the ultima long before λ, [Refs 8th c.BC+]; before μ, [Refs] adverb very, exceedingly, prefixed or subjoined to Adjectives, Verbs, and Adverbs:
1. strengthening the word with which it stands,
1. a with adjectives, in [Refs 8th c.BC+] very many, [Refs 8th c.BC+]; μ. πᾶσα, μ. πάντα, every one, all together, [Refs 8th c.BC+]; μάλ᾽ ἀσκηθής all unhurt, [Refs]; ἀβληχρὸς μ. τοῖος quite gentle, [Refs]; σαρδάνιον μ. τοῖον a quite sardonic smile,[Refs]; ἐμέο πρότερος μ. actually before me, [Refs 8th c.BC+]; later, μ. φιλόσοφοι, πλάτανος μάλ᾽ ἀμφιλαφής, etc., [Refs 5th c.BC+] very old, [Refs 5th c.BC+]
μᾶλλον
mallon
neuter of the comparative of the same as 3122; (adverbially) more (in
a greater degree)) or rather:--+ better, X far, (the) more (and more),
(so) much (the more), rather.
see GREEK for 3122
μᾶλλον
Adv
more, rather
μᾶλλον mallon 81x
more, to a greater extent, in a higher degree, Mt. 18:13; 27:24; Jn. 5:18; 1 Cor. 14:18; rather, in preference, Mt. 10:6; Eph. 4:28; used in a periphrasis for the comparative, Acts 20:35; as an intensive with a comparative term, Mt. 6:26; Mk. 7:36; 2 Cor. 7:13; Phil. 1:23; μᾶλλον δέ, yea rather, or, more properly speaking,
μᾶλλον comp. of μάλα; v. μάλα II.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
83 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 81 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 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εἰ οἶδας ὅτι συμφέρει μᾶλλον ἀγοράσαι παιδίσκην καὶ οὐ συμφέρει οὕτως χρήσασθαι, τοῦτό μοι δός.
τότε καὶ ἐπιλαθόμενοι οἷοι ἦσαν παρʼ ἐμοὶ τότε καὶ νῦν οἷοί εἰσιν, ἐπεμβαίνουσί μοι μᾶλλον, ὡς καὶ ὁ ἰσχαρὸς ἱέραξ τότε ἐποίησεν πάλιν σὺν αὐτῷ. ὡς νῦν οὖν Δημήτριος
καὶ οὗτοι ἕνεκα τῆς χρείας ἀφῃρέθησαν ἀφʼ ἡμῶν καὶ εἰς Ἀλεξάνδρειαν ἐπορεύθησαν καὶ ἔτι μᾶλλον ὀλιγώτεροι ἐγενόμεθα, ἀναγκαίως ἐπὶ σὲ κατεφύγομεν καὶ ἀξιοῦμεν, ἐάν σοι δόξῃ ἐπιτρέψαι ἐαθῆναι ἡμᾶς
παρέχω is a verb meaning to furnish, provide, or supply, often used in contexts of presenting or offering something. It can refer to both corporeal and incorporeal things, such as showing oneself or causing an effect. In the New Testament, it appears in verses like Luke 6:29 and Acts 22:2. The word is built from the components meaning 'near' and 'to have'.
παρ-έχω,
[in LXX: Ps 29 (30):7 (עמד hi.), etc.;]
Act.,
to furnish, provide, supply; with ref. to incorporeal things, to afford, show, give, cause: c. acc., Ac 22:2, I Ti 1:4; c. acc. et dat., Mt 26:10, Mk 14:6, Lk 11:7 18:5, Ac 16:16 17:31 28:2, Ga 6:17, I Ti 6:17.
to present, offer: c. acc. et dat., Lk 6:29; c. prop. reflex. et acc. pred., to show or present oneself (v. infr., and cf. Bl., § 55, 1).
παρέχω. Vhis common verb appears both in the act. and mid. = “provide,” “supply”: (1) act.—P Eleph 1* (marriage-contract—B.C. 311-0) (= Selections, p. 2) παρεχέτω St ΗρακλείSys Δημητρίαι ὅσα προσήκει γυναικὶ ἐλευθέραι πάντα, “ὁ let Heraclides provide for Demetria all things that are fitting for a freeborn woman,”’ P Amh II. 489 (B.C. 106) παρεχέτω οἶνον μόνιμον, “let him provide wine that will keep,” BGU Il. 5314 20 (A.p.70-So) ἐὰν δὲ ἀστοχήσῃς, [αἰω]νίαν por λοίπην [π]αρέχιν μέλλις, ‘if you forget me, you will cause me endless grief,” P Oxy VI. 93774 (iii/A.D.) εἴ τινος χρήζει 6 ᾿Αντινοεὺς παρασχήσεις (for fut. οἴ. Profeg. p. 176 Ε) αὐτῷ, “if the man from Antinodpolis wants anything provide him with it” /Edd.), P Gen 1. 7513 (iii/iv A.D.) τόπον δὲ αὐτοῖς παράσχες ποῦ μίνωσιν, and the Christian P Oxy XIV. 16825 (iv/A.p.) ἡ μὲν τοῦ θεοῦ πρόνοια παρέξει…
Read the full entry →παρέχω (parechō) — to furnish occasion.
παρέχω,
future παρέξω [Refs 8th c.BC+]perfect παρέσχηκα: aorist παρέσχον, Epic dialect infinitive παρασχέμεν [Refs 8th c.BC+]; poetry παρέσχεθον [Refs 8th c.BC+], infinitive παρασχεθεῖν [Refs 5th c.BC+]; Aeolic dialect παρέσκεθον [Refs 7th c.BC+] ii 11; παρεχέσκετο is falsa lectio for{παρεκέσκετο} in [Refs 8th c.BC+]
__A active, hand over, [Refs 8th c.BC+]; furnish, supply, φάος πάντεσσι παρέξω [Refs 8th c.BC+] I will provide for all,[Refs 5th c.BC+]; ἀργύριον, ποίμνια, [Refs 5th c.BC+]; πληρώμαθ᾽ ἡ πόλις παρέχει the state finds men to man the ships, [Refs 5th c.BC+]
παρέχω
parecho
from 3844 and 2192; to hold near, i.e. present, afford, exhibit,
furnish occasion:--bring, do, give, keep, minister, offer, shew, +
trouble.
see GREEK for 3844
see GREEK for 2192
παρέχω
v.
I offer, provide
παρέχω parechō 16x
to hold beside; to hold out to, offer, present, Lk. 6:29; to confer, render, Lk. 7:4; Acts 22:2; 28:2; Col. 4:1; to afford, furnish, Acts 16:16; 17:31; 19:24; 1 Tim. 6:17; to exhibit, Tit. 2:7; to be the cause of, occasion, Mt. 26:10; Mk. 14:6; Lk. 11:7
παρέχω fut. παρέξω or παρασχήσω perf. παρέσχηκα aor2 παρέσχον epic inf. παρασχέμεν imperat. παράσχες poet. παρέσχεθον inf. παρασχεθεῖν Act. to hold beside, hold in readiness, to furnish, provide, supply, Hom., etc.:—absol., πᾶσι παρέξω I will provide for all, Od.
to afford, cause, grant, give, φιλότητα, εὐφροσύνην Hom.; ὄχλον Hdt.; χάριν, εὔνοιαν Soph., etc.
to present or offer for a purpose, c. inf., [ὄϊες] παρέχουσι γάλα θῆσθαι Od.; π. τὸ σῶμα τύπτειν Ar.; π. ἑαυτόν τινι ἐρωτᾶν Plat.:—hence, absol., to submit oneself, ἰατροῖς παρέχουσι ἀποτέμνειν Xen.; πάρεχε ἐκποδών make yourself scarce, Ar.
Read the full entry →Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
16 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 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
ὡς δὲ εἶδε ῥέπουσαν μὲν ἐπὶ πανουργίαν, εὐσεβείας δὲ καὶ ὁσιότητος ὀλιγωροῦσαν, ἐξ ὧν ἡ ἀθάνατος ζωὴ περιγίνεται, προὐβάλετο κατὰ τὸ εἰκὸς καὶ ἐφυγάδευσεν ἐκ τοῦ παραδείσου, μηδ’ ἐλπίδα τῆς εἰσαῦθις ἐπανόδου δυσίατα καὶ ἀθεράπευτα πλημμελούσῃ ψυχῇ…
ἔπειθεν οὖν αὐτοὺς μὴ τῷ θεῷ διδόναι τὸ διʼ ἐκεῖνον εὐδαιμονεῖν, ἀλλὰ τὴν ἰδίαν ἀρετὴν ταῦτα παρέχειν αὐτοῖς ἡγεῖσθαι,
καὶ μηκέτι μοι κόπους πάρεχε περὶ ἀποκαλύψεως: αἱ γὰρ ἀποκαλύψεις αὗται τέλος ἔχουσιν: πεπληρωμέναι γάρ εἰσιν.
Μάρκος Πετρώνιος Μαμερτῖνος ἔπαρχος Αἰγύπτου λέγει· πρότερον μὲν ἀποχὰς ἀλλήλοις παρέχειν ἐκέλευσα περὶ τῶν ἐνγράφων διὰ τὰς ἀμφισβητήσεις τὰς ἐπʼ ἐμοῦ περὶ τούτων γενομένας, νυνὶ
δύο καὶ πώλου ἑνὸς λογιζομένου νυνὶ ἐν τελείοις τῶν ἐπὶ τὸ αὐτὸ καμήλων γ παρέσχον εἰς κυριακὰς χρείας τῶν ἀπὸ Βερνείκης γεινομένων πορείων τῷ διεληλυθότι μηνὶ Τῦβι κάμηλον ἕνα
αὐτὸν μόνον ἀντιποιεῖσθαι τοῦ μοι προσήκοντος οὐ μόνον ἀλλὰ καὶ τὴν ἀνωτάτην μοι ὕβριν παρεῖχεν. ὅθεν ἀξιῶ κελεῦσαι μεταπεμφθῆναι αὐτὸν ἵνα δυνηθῶ τῆς ἀπὸ σοῦ ἐπιεικείας τυχεῖν. διευτύχει. ἔτους
The Greek word ἡσυχία (i.e., *hesuchia*) means quietness, stillness, or silence. It is derived from the adjective ἡσύχιος, and covers a range of meanings related to rest and tranquility. In the New Testament, it appears in contexts emphasizing peaceful living and silent attention, notably in 2 Thessalonians 3:12 and 1 Timothy 2:11-12. The lexicons do not present significant disagreements regarding its meanings.
ἡσυχία, -ας, ἡ
(< ἡσύχιος, q.v.),
[in LXX for אִישׁוֹן, שָׁלֶו, etc.;]
quietness: II Th 3:12.
stillness, silence: Ac 22:2, I Ti 2:11, 12.†
ἡσυχία, -as, ἡ, (fr. the adj. ἡσύχιος, q. v-; the fem. expresses the general notion [W. 95 (90)], cf. αἰτία, ἀρετή,
ἡσυχία (hēsuchia) — quietness.
ἡσῠχ-ία,
Ionic dialect -ιη, Doric dialect ἁσ-(?), ἡ, rest, quiet, [Refs 8th c.BC+] rest from.. , [Refs 5th c.BC+]
2. silence, stillness, [Refs 5th c.BC+]; especially of the Pythagoreans, [Refs 2nd c.AD+]
3. with Preps., δι᾽ ἡσυχίης εἶναι keep quiet, [Refs 5th c.BC+]; ἐν τῇ ἡσυχία, opposed to ἐν τῷ πολέμῳ, [Refs 5th c.BC+]; ἐν ἡ. ἔχειν τι to keep it quiet, not speak of it, [Refs 5th c.BC+]; ἐν ἡ. ἔχειν σφέας αὐτούς[Refs 5th c.BC+]; κατ᾽ ἡσυχίην πολλήν quite at one's ease, [Refs 5th c.BC+]; καθ᾽ ἡσυχίαν at leisure, [Refs 5th c.BC+]; opposed to διὰ σπουδῆς, [Refs 5th c.BC+]; μετὰ.. ἡσυχίας quietly, [Refs 5th c.BC+]
4. with Verbs,
ἡσυχία
hesuchia
feminine of 2272; (as noun) stillness, i.e. desistance from bustle or
language:--quietness, silence.
see GREEK for 2272
ἡσυχία, ας, ἡ
n.f.
quietness, silence
ἡσυχία hēsychia 4x
rest, quiet, tranquillity; a quiet, tranquil life, 2 Thess. 3:12; silence, silent attention, Acts 22:2; 1 Tim. 2:11, 12*
ἡσυχία ἁσυχία, ἡ, stillness, rest, quiet, Od., Hdt., attic:—c. gen. rest from a thing, Hdt., Plat.
with Preps., δι᾽ ἡσυχίης εἶναι to keep quiet, Hdt.:— ἐν ἡς. ἔχειν τι to keep it quiet, not speak of it, id. Hdt.:— ἐφ᾽ ἡσυχίας Ar.:— κατ᾽ ἡσυχίην πολλήν quite at one's ease, Hdt.; καθ᾽ ἡσυχίαν at leisure, Thuc.:— μεθ᾽ ἡσυχίας quietly, Eur.
with Verbs, ἡσυχίαν ἄγειν to keep quiet, be at rest, keep silent, Hdt., attic:—so ἡσυχίαν ἔχειν Hdt., attic
solitude, a sequestered place, Hhymn., Xen.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
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
ὁ δ’ ἐφιδρυμένος ἄνευ καμάτων κατὰ πολλὴν ἡσυχίαν ἑτέρου σώματι καὶ
καὶ τῆς διαμαρτίας Ἴσακος αἰσθόμενος ἡσυχίαν ἄγει, Ἡσαῦς δὲ ἠξίου τῶν ὁμοίων τἀδελφῷ παρὰ τοῦ πατρὸς τυγχάνειν·
τὸ τρυφερὸν οὖν πνεῦμα, μὴ ἔχον συνήθειαν μετὰ πονηροῦ πνεύματος κατοικεῖν μηδὲ μετὰ σκληρότητος, ἀποχωρεῖ ἀπὸ τοῦ ἀνθρώπου τοῦ τοιούτου καὶ ζητεῖ κατοικεῖν μετὰ πραότητος καὶ ἡσυχίας.
δέουσαν ἐπέξοδον ἵνα δυνηθῶ διὰ τῆς σῆς βοηθείας καὶ ἀντιλήψεως ἐν τῇ ἰδίᾳ μετʼ ἡσυχίας διαζῆν καὶ ὦ ὑπὸ σοῦ πεφιλανθρωπημένη. διευτύχει. ἔτους δωδεκάτου Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ.
διαχρώμενος κακίᾳ. ὅτε μὲν ὁ πράτης περιῆν, ἐμοῦ πολλῷ χρόνῳ τὴν νομὴν ἔχοντος, τὰς ἡσυχίας ἦγε, πρώτως δὲ νῦν συσκευάζεταί με μετὰ τελευτὴν τοῦ προγεγραμμένου μου πράτου μετατ
ὁ καὶ … ριωνος Ἑρμουπολίτης ἀναγραφόμενος ἐπʼ ἀμφόδου πόλεως λιβὸς Αὐρηλίᾳ … τῇ καὶ Ἡσυχίᾳ … ζιου ἀπὸ τῆς αὐτῆς πόλεως καὶ τοῦ αὐτοῦ ἀμφόδου … … ρεως αἰτηθέντος
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
φημί (phēmi) means to declare or say, often used in quoting others. It can express affirmation or assertion, and is frequently found in the New Testament, particularly in dialogue. The verb can appear in various constructions, such as with an accusative or infinitive. Notably, there is a variant reading in 2 Corinthians 10:10, where some manuscripts use φασίν instead of φησί.
φημί
[in LXX chiefly for נאם, also for אמר; freq. in II-IV Mac ;]
to declare, say: freq. in quoting the words of another, Mt 13:29 26:61, Lk 7:40 22:58, Jo 1:23, al.; interjected into the recorded words (cl.), Mt 14:8, Ac 23:35, al.; φησί, impersonal (Bl., § 30, 4), I Co 6:16 (Lft., Notes, 217; but cf. Bl., l.c.), II Co 10:10 (WH, mg., φασίν), He 8:5; joined with synon. verb (cf. LS, s.v., II, 2), ἀποκριθεὶς αὐτῷ ἔφη, Lk 23:3; seq. πρός, Read the full entry →
φημί; impf. ἔφην ; (fr. φάω, to bring forth into the light [cf. Curtius §407]); hence [fr. Hom. down] prop. to make known one’s thoughts, to declare; to say: ἔφη, he said (once on a time), Mt. xxvi. 61; historical writers, in quoting the words of any one, prefix φησίν, ἔφη, (Lat. ait, inquit): Lk. xxii. 58; Acts viii. 36, and often; φησίν and ἔφη are used of a person replying, Mt. xiii. 29; Lk. vii. 40; Jn. i. 23; ix. 38; Acts vii. 2, ete.; of one who asks a question, Mt. xxvii. 23; Acts xvi. 30; xxi. 37; ἔφη μεγάλῃ τῇ φωνῇ, Acts xxvi. 24; ἀποκριθεὶς ἔφη, Mt. viii. 8; φησίν is interjected into the recorded speech of another [cf. W. § 61, 6], Mt. xiv.8; Acts xxv. 5, 22; xxvi. 25; also ἔφη, Acts xxiii. 35; φησίν, like the Lat. ait, inquit, is employed esp. in the later Grk. usage with an indefinite subject (‘impersonally’) [ef. man sagt, on dit, they say] (inserted in a sentence…
Read the full entry →φημί. A few miscellaneous exx. will suffice for this common verb—P Lille I. 5? (B.c. 260-59) els σπέρμα, πρὸς ais φίησι]ν ἔχειν mup(od) wy, ‘pour semence, en plus des 83 artabes de blé qu’il dit avoir” (Ed.), P Tebt II. 2801} (B.c. 126) ὧν ἔφη ἠγορα(κέναι) κατὰ συ(γγραφήν), ‘ which (space) he stated he had bought by a contract,” P Amh II. 3014 (1i/B.C.) ἔφη ékx@phoecv> ἐκ τῆς οἰκίας ἐν ἡ[μ]έραις ἴ, Ρ Flor I. 495 (a.p. 209) Σαραπίωνος, ὥς φηίσιν), [ἀπὸ τῆἸς μητροπόλεως, and 76. 1275 (A.D. 256) σὺν θεῷ φάναι προσδόκα ἡμᾶς, “if God pleases, expect us.” For the part. we may cite P Petr III. 30° (iii/B.c.) φαμένη καταστήσεσθαι πρός [με, “though she said that she would appear against me” (Edd.), and its frequent occurrence in the subscriptions of letters in such phrases as— P Ryl II. 1558 (A.p. 138-61) ἔγραψα ὑ[πὲ]ρ αὐτῆς καῇ] Tov κυρίου φαμένων μὴ εἰδ[έν]αι γράμ[ματα, and 20. $827 (A.D. 156)…
Read the full entry →φημί (phēmi) — to assert.
φημί, φῄς, φηις
[Refs 5th c.BC+], cf. Hdn.Gr.2.147, 419; φησί (apocopation φή [Refs 6th c.BC+]; plural φᾰμέν, φᾰτέ, φᾱσ; Doric dialect φᾱμί, φᾱσί or φᾱτί [Refs 5th c.BC+], 3rd.pers. plural φαντ; Aeolic dialect φᾶμι [Refs 7th c.BC+], 2nd pers. singular φαῖσθα [Refs 7th c.BC+], 3rd.pers. plural φαῖσι [Refs 7th c.BC+]aorist 2 ἔφην, Epic dialect φῆν [Refs 8th c.BC+], Epic dialect φῆσθα [Refs 8th c.BC+]; ἔφη, Epic dialect φῆ, Doric dialect φᾶ [Refs 5th c.BC+]; 1st pers. plural ἔφᾰμεν [Refs 5th c.BC+]; 2nd pers. plural ἔφᾰτε [Refs 5th c.BC+]; 3rd.pers. plural ἔφασαν, Epic dialect φάσαν [Refs 8th c.BC+]; φάθι is found in codices of [Refs 5th c.BC+]; subjunctive φῶ, φῇς, φῇ, Epic dialect φῇσιν [Refs 8th c.BC+]; Doric dialect 3rd.pers. plural subjunctive φᾶντι [Refs]; optative φαίην, 1st pers. plural φαῖμεν [Refs 8th c.BC+], 3rd.pers. plural φαῖεν…
Read the full entry →φημί
phemi
properly, the same as the base of 5457 and 5316; to show or make known
one's thoughts, i.e. speak or say:--affirm, say. Compare 3004.
see GREEK for 5457
see GREEK for 5316
see GREEK for 3004
φημί
v.
I say
φημί Root ΦΑ, cf. φάω the imperf. act. should be ἔφην, like the aor2, but ἔφασκον was generally used instead. Radical sense: to declare, make known; and so, to say, affirm, assert, either absol., or foll. by inf. or by acc.; the inf. is often omitted, σὲ κακὸν καὶ ἀνάλκιδα φήσει (sc. εἶναι) Il.; but also, Κορινθίους τί φῶμεν; what shall we say of them? Xen.:—then, since what one says commonly expresses a belief or opinion, to think, deem, suppose, Il.; φαίης κε ζάκοτόν τέ τιν᾽ ἔμμεναι ἄφρονά τε you would say, would think, he was . . , id. Il.; μὴ φαθὶ λεύσσειν think not that you see, Theocr.
Special Phrases:
φασί, they say, it is said, Hom., attic; but in Prose also φησί, like French on dit, Dem.; (so Lat. inquit, ait).
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
68 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 66 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 28 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.
τὸ μὲν γὰρ ὠνόμασε θεοῦ, διότι ζωτικώτατον τὸ πνεῦμα, ζωῆς δὲ θεὸς αἴτιος, τὸ δὲ φῶς φησιν ὅτι ὑπερβαλλόντως καλόν (Gen.
ὁ δὲ θεὸς τοὐντεῦθεν ἤλεγχεν ἤδη τὸν Κάιν φονέα τἀδελφοῦ γενόμενον καί θαυμάζω, φησίν, εἰ περὶ ἀνδρὸς ἀγνοεῖς εἰπεῖν τί γέγονεν, ὃν αὐτὸς ἀπολώλεκας.
ἐλπίσατε, φησίν, ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν Ἰησοῦν.
ἑαυτοῦ κατάγωσιν, καὶ τοῦτο προσδέξωνται. ἐπετίθουν δὲ καὶ Μητροδώρωι τὰ γνάφαλλα, ὁ δʼ οὐκ ἔφη λήψεσθαι. ἐπιμέλου δὲ καὶ σαυτοῦ ἵνα ὑγιαίνηις. ἔρρωσο. Φαρμοῦθι κα.
εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη. Πύρρος ὁ δεσμοφυλακήσας οὐχ ηὑρέθη ὑπὸ τοῦ ἀποσταλέντος ἐν Κροκοδίλων πόλει, ἐὰν δὲ μετὰ
ἀντίγραφον τοῦ δοθέντος ἡμῖν παρὰ Κλέωνος τοῦ Ἰάσονος καὶ Σωστράτου τοῦ ἀδελφοῦ περὶ ὧν φασιν ἀδικεῖσθαι ὑπʼ Ἀμμωνίου τοῦ οἰκονόμου. σπούδασον οὖν ὅπως τὰ δίκαια αὐτοῖς γένηται καθότι ἀξιοῦσιν