Acts 23:17 — Word Study
N1904προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον· ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ.
BSAHaving called to [him]proskaleō▸ [summoned, invited] thende [at that time, next] <the>ho PaulPaulos [the apostle, formerly Saul] oneehis [a single, individual] of theho centurionshekatontarchos [Roman military officers, commanders of 100 men] he was saying;phēmi▸ <the>ho young manneanias [a youth, under forty years old] thisohutos do takeapagō▸ [lead away, bring] topros theho commander;chiliarchos [the chief captain, military officer] he hasechō▸ [possesses, holds] forgar to reportapangellō▸ [announce, declare] something [a certain thing, a message] to him.autos [the commander, the one in authority]
| Greek | English | Parsing |
|---|---|---|
| προσκαλεσάμενος | Having called to [him] | Verb, aorist, middle deponent |
| δὲ | then | Conjunction |
| ὁ | <the> | Article, nominative, singular |
| Παῦλος | Paul | Noun, nominative, singular |
| ἕνα | one | Adjective, accusative, singular |
| τῶν | of the | Article, genitive, plural |
| ἑκατονταρχῶν | centurions | Noun, genitive, plural |
| ἔφη· | he was saying; | Verb, imperfect, active |
| τὸν | <the> | Article, accusative, singular |
| νεανίαν | young man | Noun, accusative, singular |
| τοῦτον | this | Demonstrative pronoun, accusative, singular |
| ἀπάγαγε | do take | Verb, second aorist, active |
| πρὸς | to | Preposition |
| τὸν | the | Article, accusative, singular |
| χιλίαρχον· | commander; | Noun, accusative, singular |
| ἔχει | he has | Verb, present, active |
| γὰρ | for | Conjunction |
| ἀπαγγεῖλαί | to report | Verb, aorist, active |
| τι | something | |
| αὐτῷ. | to him. | Personal pronoun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Paul called one of the centurions and said, “Take this young man to the commander; he has something to tell him.” |
| KJV | Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. |
| ASV | And Paul called unto him one of the centurions, and said, Bring this young man unto the chief captain; for he hath something to tell him. |
| YLT | and Paul having called near one of the centurions, said, 'This young man lead unto the chief captain, for he hath something to tell him.' |
| WEB | Paul summoned one of the centurions and said, “Bring this young man to the commanding officer, for he has something to tell him.” |
| BBE | And Paul sent for a captain and said, Take this young man to your chief, for he has news for him. |
Where they part company is προσκαλεσάμενος — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate clauses that explain Paul's command and the reason behind it.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπροσκαλέω
verbπροσκαλέω
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 23:17
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 Commandergenerated
Acts 23:17 describes a moment when Paul, aware of a plot against him, calls for a centurion to take a young man to the commander. This young man has vital information to share, highlighting the urgency of the situation. The context reveals the tension surrounding Paul's imprisonment and the lengths he goes to ensure important messages are communicated, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 23:23 | Then he called two of his centurions and said, “Prepare two hundred soldiers, seventy horsemen, and two hundred spearmen to go to Caesarea in the third hour of the night. |
| 2 | Acts 22:26 | On hearing this, the centurion went and reported it to the commander. “What are you going to do?” he said. “This man is a Roman citizen.” |
| 3 | Proverbs 22:3 | The prudent see danger and take cover, but the simple keep going and suffer the consequences. |
| 4 | Matthew 8:8–9 | The centurion answered, “Lord, I am not worthy to have You come under my roof. But just say the word, and my servant will be healed. |
| 5 | Matthew 10:16 | Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — προσκαλεσάμενος, proskaleōgenerated
The word προσκαλέω is a verb meaning to summon or call to oneself, indicating a personal invitation. It is derived from roots meaning 'toward' and 'to call.' In this instance, Paul is actively inviting the centurion to assist him by taking the young man to the commander.
The aorist middle participle form indicates a completed action where Paul has already summoned the centurion, emphasizing his authority and decisiveness in a critical moment.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'Then Paul called one of the centurions and said, “Take this young man to the commander; he has something to tell him.”' This is consistent across several translations, including the KJV and ASV, which also convey the same message.
However, some translations differ slightly in wording. For example, the WEB uses 'summoned' instead of 'called,' while the YLT phrases it as 'having called near.' These variations reflect different approaches to the same Greek term.
Sentence Structuregenerated
The main clause is led by the verb προσκαλεσάμενος, having called, which governs the actions that follow. The structure consists of a primary action followed by direct and indirect objects, showing the relationship between Paul, the centurion, and the young man.
The verse includes a sequence of actions: Paul calls the centurion, instructs him to take the young man to the commander, and indicates the reason for this action, which is that the young man has something important to report.
Septuagint Backgroundgenerated
προσκαλέω appears in the Septuagint, translating the Hebrew word קָרָא (to call), which signifies summoning or inviting someone. This connection shows the continuity of the term's usage in both the Old and New Testaments.
The context in the Septuagint often involves divine or authoritative calls, paralleling Paul's authoritative summons to the centurion.
In plain words — the whole versegenerated
Acts 23:17 shows Paul asking a centurion to take a young man to the commander because the young man has important information to share. This action reveals Paul's urgency and concern for his safety and the communication of crucial details.
Frequently Asked Questionsgenerated
Paul's calling of the centurion indicates his authority and the urgency of the situation, as he needed assistance to convey an important message.
The young man is significant because he possesses vital information that could impact Paul's safety and the unfolding events.
Centurions are often depicted as authoritative figures in the Roman military, showing respect and leadership, as seen in various accounts involving Jesus and Paul.
This verse reflects Paul's proactive nature and concern for communication, emphasizing his leadership and strategic thinking in a time of danger.
Reflection Questionsgenerated
- In what ways can I be proactive in communicating important messages to others?
- How can I demonstrate leadership in my community, similar to Paul's actions?
- What are some situations where I might need to seek help from others, as Paul did?
- How can I ensure that I am attentive to the needs of those around me, especially in times of crisis?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this passage, emphasizing Paul's authority and the significance of the message being conveyed.
"Then Paul called one of the centurions unto him, and said, Bring this young man unto the tribune: For he hath a certain thing to tell him.Early Church Fathers on Acts 23 →
"So the tribune then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me." Moreover he gives his orders to the centurions only,Early Church Fathers on Acts 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Acts 23:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Paul called one of the centurions unto him,.... For under this chief captain there must have been ten of them, if the company of which he was captain consisted of a thousand men, as his title
Read John Gill on Acts 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.
Read Robert Jamieson on Acts 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe chief captain having the command of a thousand soldiers, there were ten captains under him: one of these Paul intrusts with his message to the chief captain, not making any particular request unto the chief captain, supposing him to have so much of the Roman justice in him, that when he understood his case, he would provide for his saftety; which he was not mistaken in.
Read Matthew Poole on Acts 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments17 Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. Ver. 17. And said] i.e. prayed, Acts 23:18. The poor man speaks supplications, Proverbs 18:23, puts his mouth in the dust, speaks as out of the ground in a low language, in a submissive manner, when a suitor especially; for in that case the answer commonly cuts off half the petition, as the echo doth the voice.
Read John Trapp on Acts 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Bring this young man unto the chief captain] Though St. Paul had the most positive assurance from Divine authority that he should be preserved, yet he knew that the Divine providence acts by reasonable and prudent means; and that, if he neglected to use the means in his power, he could not expect God's providence to work in his behalf. He who will not help himself, according to the means and power he possesses, has neither reason nor revelation to assure him that he shall receive any assistance from God.
Read AdamClarke on Acts 23 →CambridgeThe Cambridge Bible for Schools and Colleges17. Then Paul called one of the centurions, &c.] The Apostle was under the charge of a military guard, and so would have no difficulty in getting his message conveyed. And the knowledge that he was a Roman citizen, and that by birth, would have spread among the soldiery and would not be without its influence.for he hath a certain thing [Rev. Ver. something] to tell him] We have nothing to guide us to a knowledge of how Paul’s nephew became acquainted with the plot to murder his uncle. As we know nothing of any kinsmen of St Paul being Christians we may perhaps be right in supposing that the young man was a Jew, present in Jerusalem on account of the feast, and that he had heard among the…
Read Cambridge on Acts 23 →Albert Barnes1798–1870Barnes' Notes on the BibleCalled one of the centurions - Who might at that time have had special charge of the castle, or been on guard.
Read Albert Barnes on Acts 23 →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
Then Paul called one of the centurions and said, “Take this young man to the commander; he has something to tell him.”
Paul summoned one of the centurions and said, “Bring this young man to the commanding officer, for he has something to tell him.”
Then Paul called one of the centurions and said, “Take this young man to the commander; he has something to tell him.”
Paul called one of the centurions and said, “Take this young man to the commanding officer, for he has something to report to him.”
Tyndale line
Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him.
And Paul called unto him one of the centurions, and said, Bring this young man unto the chief captain; for he hath something to tell him.
And Paul called unto him one of the centurions, and said, Bring this young man unto the chief captain: for he hath something to tell him.
Then Paul called one of the centurions to him , and said, Bring this young man to the chief captain: for he hath a certain thing to tell him.
And Paul called one of the Centurions vnto him, and said, Take this yong man hence vnto the chiefe captaine: for he hath a certaine thing to shewe him.
Strictly literal
And Paul, having called one of the centurions, said, Take this youth to the chiliarch, for he has something to report to him.
and Paul having called near one of the centurions, said, 'This young man lead unto the chief captain, for he hath something to tell him.'
and Paul having called near one of the centurions, said, “Lead this young man to the chief captain, for he has something to tell him.”
Paul called one of the centurions and said, “Take this young man to the chief captain, for he has something to tell him.”
From the Latin
And Paul, calling to him one of the centurions, said: Bring this young man to the tribune, for he hath some thing to tell him.
Simplified
Paul called over one of the centurions, and told him, “Take this young man to the commander, because he has some information to share with him.”
And Paul sent for a captain and said, Take this young man to your chief, for he has news for him.
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.
Vocans autem Paulus ad se unum ex centurionibus, ait : Adolescentem hunc perduc ad tribunum, habet enim aliquid indicare illi.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܫܕܪ ܦܘܠܘܣ ܩܪܐ ܠܚܕ ܡܢ ܩܢܛܪܘܢܐ ܘܐܡܪ ܠܗ ܐܘܒܠ ܠܥܠܝܡܐ ܗܢܐ ܠܘܬ ܟܠܝܪܟܐ ܐܝܬ ܠܗ ܓܝܪ ܡܕܡ ܕܢܐܡܪ ܠܗ
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.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον· ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ.
The standard critical text of the New Testament.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον· ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ.
The previous edition, still widely cited.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον — πρὸς τὸν χιλίαρχον· ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ.
The Society of Biblical Literature edition, freely licensed.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον — πρὸς τὸν χιλίαρχον· ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ.
The edition that turned scholarship toward the earliest manuscripts.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον — πρὸς τὸν χιλίαρχον· ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ.
An independent critical text built from the oldest witnesses then known.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον· ἔχει γὰρ ἀπαγγεῖλαί τι αὐτῷ.
A recent critical edition following documentary evidence closely.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον· ἔχει γὰρ — τι αὐτῷ.
The reading of the majority of surviving manuscripts.
προσκαλεσάμενος δὲ ὁ Παῦλος ἕνα τῶν ἑκατονταρχῶν ἔφη· τὸν νεανίαν τοῦτον ἀπάγαγε πρὸς τὸν χιλίαρχον· ἔχει γὰρ — τι αὐτῷ.
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 |
|---|---|---|
| ἀπάγαγε do take | NA28, NA27, Tyn, TR, Byz | SBL, WH, Treg |
| ἀπαγγεῖλαί to report | 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 23:17
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.
προσκαλέω is a verb meaning to call to oneself or summon, derived from roots meaning 'toward' and 'to call.' It is used in the New Testament primarily in a middle voice, indicating a personal invitation or summons, such as in Matthew 10:1 and Acts 2:39. The term can also have metaphorical implications, referring to God's call to the Gentiles.
προσ-καλέω, -@: Mid., pres. προσκαλοῦμαι; 1 aor. προσexadeodunv; pf. προσκέκλημαι ; from [Antipho, Arstph., Thue.], Xen., Plat. down; ἰο call to; in the N.T. found only in the mid. [ef. B. § 135, 4], to call to one’s self; to bid to come to one’s self: τινά, a. prop.: Mt. x.1; xv. 10,32; xviii. 2,32; xx. 25; Mk. iii. 13, 23; vi. 7; vii. 14; viii. 1,34; x. 42; xii. 43; xv.44; Lk. vii. 18 (19); xv. 26; xvi. 5; xviii. 16; Acts v.40; vi. 2; xiii. 7; xx.1 [RG L]; xxiii. 17, 18, 23; Jas. v. 14. b. metaph. God is said προσκαλεῖσθαι the Gentiles, aliens as they are from him, by inviting and drawing them, through the preaching of the gospel, unto fellowship with himself in the Messiah’s kingdom, Acts ii. 39; the Holy Spirit and Christ are said to call unto themselves [οἵ. W. § 39, 3] those preachers of the gospel to whom they have decided to intrust a service having reference to the extension of…
Read the full entry →προσκαλέω. For the mid. ‘‘ call (someone) to myself,” which alone is found in the NT (Mt 10! a/.), cf. P Amh II. 352? (B.c. 132) προσκαλεσάμενος Tov Ilaakaow, P Fay 12% (c. B.C. 103) προσκαλεσάμενοι τόν τε Διοκλῆν καὶ ᾿Αμμώνι[ο]ν, Sy// 177 = 3344)" (6. B.C. 303) ἐξέστω τὸν ἀποδημοῦντα πρ]οσκαλέσασθαι ἀπὸ τοῦ ἀρχείου καὶ awd τῆς οἰκίας, and see Proleg. p. 157. The pass. occurs in P Tebt I. 588 (B.c. 111) οὐδαμῶς προσκεκλήμεθα, ‘we have not yet been summoned.”’ [2 προσκεφαλαιον
προσκαλέω (proskaleō) — to call to/summon.
προσκᾰλέω,
call on, summon, τινας [Refs 5th c.BC+]; address, accost, ὀνόματι [Refs 2nd c.AD+]
2. metaphorically, call forth, excite, ἔκκρισιν [Refs 2nd c.AD+]
II. middle with perfect passive (see. below), call to oneself, invite, summon, τινα variant in [Refs 5th c.BC+]; especially call to one's aid, τινα Philipp. cited in [Refs 4th c.BC+]; τινὰ ἐς τὴν πολιτείαν uncertain reading in [Refs 1st c.AD+] to which I have called them, [NT]
II.2. as law-term, of an accuser, cite or summon into court, [Refs 5th c.BC+]; π. τινὰ ὕβρεως lay an action for assault, [Refs]; in full, π. δίκην ἀσεβείας πρὸς τὸν βασιλέα [Refs 5th c.BC+]:—passive, to be summoned, λιποταξίου, ξενίας, on a charge of.. , [Refs 4th c.BC+]; ὑπομεῖναι προσκληθεὶς δίκην εἰς Ἄρειον πάγον submitted to be summoned..…
προσκαλέω
proskaleomai
middle voice from 4314 and 2564; to call toward oneself, i.e. summon,
invite:--call (for, to, unto).
see GREEK for 4314
see GREEK for 2564
προσκαλέω
v.
I summon
Verb-ADP-NSM — Verb · aorist · middle deponent · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-ADP-NSM Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
28 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 29 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 10 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.
εἰκότως οὖν ὁ θεὸς ἰδεῖν καὶ καταμαθεῖν βούλεται, πῶς ἕκαστον τούτων προσκαλεῖται καὶ ἀποδέχεται ὁ νοῦς, εἴτε ὡς ἀγαθὰ εἴτε ὡς ἀδιάφορα ἢ ὡς κακὰ μέν, χρειώδη δὲ ἄλλως.
Γηραιὸς δὲ ὢν καὶ τὰς ὄψεις εἰς τὸ παντελὲς ἠφανισμένος προσκαλεσάμενος τὸν Ἡσαῦν καὶ τὸ γῆρας εἰπὼν ὡς καὶ δίχα τῆς πηρώσεως καὶ
Ταῦτα δὲ πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις: καὶ γὰρ αὐτὸς διὰ τοῦ πνεύματος τοῦ ἁγίου οὕτως προσκαλεῖται ἡμᾶς: Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς.
ἔντευξιν ἐπὶ τοὺς ἀποτεταγμένους τῆι κατοικίᾳ χρηματιστὰς ὧν εἰσαγωγεὺς Διοσκουρίδης, ὅπως χρηματίσαντες αὐτὴν καὶ προσκαλεσάμενοι τόν τε Διοκλῆν καὶ Ἀμμώνιον δια Τ … λογευτοῦ συνκρίνωσι πραχθῆναί μοι ἑκα
ἢ ἐν τῶι Ἁθύρ, ὁπότε καὶ βατά αὐτοῖς γίνεται τὰ πλεῖστα διάγεσθαι διὰ κτηνῶν προσκαλεσάμενοι αὐτοὺς ὑπεδείξαμεν τὰ περὶ τὴν ὠνὴν αἴτια, εἴ πως δύναιντο προσεπιδέξασθαί τι καὶ ἐκ
ω … … … … … αι ὑπὸ Ἀπολλωνίου τοῦ Ἁρμαχόρου … … προσκαλεσάμενος καὶ τοὺς … … … πληγὰς πλείους καὶ λακτίσματα … … ἐπιδέδωκα τὸ ὑπόμνημα
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 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
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →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 →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
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
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 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 336 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 444 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 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.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
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
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἑκατοντάρχης (i.e., *hekatontarches*) means 'centurion,' derived from the components for 'hundred' and 'leader.' It refers to a commander of a hundred men, commonly appearing in the New Testament, notably in Matthew and Acts. The term has variations in form, such as ἑκατόνταρχος, but all denote the same role.
ἑκατοντάρχης, -ov, 6, (ἕκατον and apyw; on the terminations apyns and ἀρχὸς see the full exposition in W. 61 (60); ef. B. 73 (64); Bornemann, Schol. ad Lue. p. 151 sq.; [Tdf. Proleg. p. 117; WH. App. p. 156 sq-]), a centurion: Mt. viii. [5 and 8 Tdf.],13 GL T Tr WI; [xxvii. 54 ΤΊ; Lk. vii. [2 (?)], 6 TWH; [xxiii. 47 T Tr WH]; Acts x. 1, 22; xxi.32 LT Tr WH; [xxii. 26 LT WH]; xxiv. 23; xxvii. 1,6 L T Tr WH, 11 GLT Tr WH, 31, 43 L T Tr WH; gen. plur. T WH in Acts xxiii. 17, 23. (Aeschyl. ap. Athen. 1 p. 11 d.; Hat. 7, 81; Dion. Hal., Plut., al.). See the foll. word.
ἑκατόνταρχος (hekatontarchos) — centurion.
ἑκᾰτόντ-αρχος, ὁ,
={ἑκατοντάρχης}, [NT+5th c.BC+]
ἑκατοντάρχης ἑκατοντάρχος
hekatontarches
or hekatontarchos hek-at-on'-tar-khos
from 1540 and 757; the captain of one hundred men:--centurion.
see GREEK for 1540
see GREEK for 757
ἑκατοντάρχης, ου, ὁ
n.m.
a centurion
ἑκατοντάρχης ἑκα^τοντ-άρχης, ου, ἄρχω leader of a hundred, Hdt.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
21 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 20 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
ἀφ’ οὗ μοι δοκεῖ καὶ Μωυσῆς μετὰ τὴν χιλιάρχων καὶ ἑκατοντάρχων καὶ πεντηκοντάρχων αἵρεσιν ἐπὶ πᾶσι δεκαδάρχους χειροτονεῖν (Exod.
Ἰώδας δὲ καλέσας τοὺς ἑκατοντάρχας ἐκέλευσεν αὐτοὺς ἀπαγαγόντας τὴν Ὀθλίαν εἰς τὴν φάραγγα τὴν Κεδρῶνος ἀνελεῖν αὐτὴν ἐκεῖ·
αὐτοῦ σημαινομένοις αἰτησαμένωι Σαταβοῦτι χρόνον εἰς τὴν ἐπὶ τόπων ἀπόδειξιν ὑπερεθέμην εἰς διάκρισιν Λοκρητίου ἑκατοντάρχου καὶ τοῦ στρατηγοῦ καὶ βασιλικοῦ γραμματέως ὅπως ἐπὶ τοῦ διαλογισμοῦ τὴν διάκρισιν δηλώσωσι τῷ
ελλος ἑκατόνταρχος Πούδεντι κουράτορι πραισίδιου Ἀπι χαίρειν. … ον Πετρωνιανὸν … Πρόκλου ἐχκορ … ἔρρωσθε.
ἀκισκλαρίοις … λοῦσαι στρατιώταις … εἰς κάθαρσιν … ιη κϛ … ποθαιοντος … του ἑκατοντάρχου ἀντληταὶ θ ἀσκοφορίᾳ κ ἀλέσαι κουράτορι β … … λοῦσαι γ
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-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
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.
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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
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
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 Greek word νεανίας (lemma: neanias) means 'young man' or 'youth,' typically referring to males in their prime, roughly between twenty-four and forty years old. It is derived from a root meaning 'youth' and is used in the New Testament in Acts 7:58, 20:9, and 23:17, 18. The lexicons note that it can also imply youthful characteristics, both positive and negative.
νεανίας, -ου, ὁ
(< νεάν = νέος),
[in LXX for נַעַר, בָּחוּר;]
a young man: Ac 7:58 20:9 23:17, 18.†
νεανίας, -ov, 6, (fr. vedv, and this fr. véos; cf. μεγιστάν [q- v-], ξυνάν), fr. Hom. down; Hebr. 3y1) and 73n3; a young man: Acts xx. 9; xxiii. 17, and RG in 18 [so here WH tzxt.], 22; it is used asin Grk. writ., like the Lat. adulescens and the Hebr. Ἢ} (Gen. xli. 12), of men between twenty-four and forty years of age [οἵ. Lob. ad Phryn. p. 213; Diog. Laért. 8,10; other reff. in Steph. Thesaur. 8. VV. νεᾶνις, νεανίσκος]: Acts vii. 58.
νεανίας is restored in P Oxy IIT. 4714 (ii/a.p.) with reference to a boy of seventeen who had not been sent—émt ra] διδαokad¢tja κα[ὶ] τ[ὰς προ]σηκούσας τοῖς ν[ εανί]α[ις] τριβ[ά!ς, “εἴο the schools and the exercises proper for the young ”’ (Edd.): cf. νὴ 425 (=*%546B)?> (p.c. 216-14) εἰς τὸ ἔλαιον τοῖς veaviors (/. -αις) στατῆρας δέκα. For νεανιevopat of acting with youthful recklessness see P Grenf II. 78° (A.D. 307). The word is derived from a hypothetical abstract noun *veFa, ‘‘ youth” (Boisacq, p. 659). veaviaxoc. In P Amh II. 39? (late ii/B.c.) the members of a chosen band of youths are described as—ot [ἐκ] τοῦ σημείου veaνίσκοι. Cf. also for the word P Par 60 dys! (c. B.c. 200) ὥστίε φυλάττειν καὶ καταστῆσαι] τοὺς νεανίσκους, P Oxy III. 53328 (ii/iii A.D.) where directions are given not to lease a house—veaviokots ἵϊν]α μὴ ἔχωμεν στομάχους9] μηδὲ φθόνον, ‘‘to youths that we may…
Read the full entry →νεανίας (neanias) — young man.
νεᾱν-ίας, ου,
Epic dialect and Ionic dialect νεηνίης, εω, ὁ, dative plural νεανίοις [Refs 3rd c.BC+]: (νεάν):—young man, [Refs 8th c.BC+]: without a substantive in [Refs 5th c.BC+]
2. frequently with the sense of a youth in character, i.e. either in good sense, impetuous, active, [Refs 5th c.BC+]; or in bad sense, hot-headed, wilful, headstrong, [Refs 5th c.BC+]
II. as masculine adjective, youthful, νεανίαι τὰς ὄψεις [Refs 5th c.BC+]
II.2. of things, etc., new, young, fresh, νεανίαις ὤμοισι [Refs 5th c.BC+]; ν. λόγοι rash, wilful words, [Refs 5th c.BC+] is trisyllable in [Refs 5th c.BC+]; compare νεανικός.]
νεανίας
neanias
from a derivative of 3501; a youth (up to about forty years):--young
man.
see GREEK for 3501
νεανίας, ου, ὁ
n.m.
a young man, youth
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
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
3 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 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
ποῦ τὸ βρέφος, ποῦ ὁ παῖς, ποῦ ὁ ἀντίπαις, ποῦ ὁ ἄρτι ἡβῶν, ποῦ τὸ μειράκιον, ὁ πρωτογένειος, ὁ νεανίας, ὁ τέλειος ἀνήρ;
Τῆς Βενιαμίτιδος φυλῆς νεανίας Ἰούδης μὲν τοὔνομα Γήρα τε πατρὸς τολμῆσαί τε ἀνδρειότατος καὶ τῷ σώματι πρὸς τὰ ἔργα χρῆσθαι δυνατὸς τῶν χειρῶν τὴν ἀριστερὰν ἀμείνων κἀπʼ ἐκείνης τὴν ἅπασαν ἰσχὺν ἔχων κατῴκει μὲν ἐν Ἱεριχοῦντι καὶ αὐτός,
r … ιηι μεγάλως … … … ον νεανίαν … … α τρεῖς … … ν διὰ τὸ ἐμὲ
Διδύμου τοῦ καὶ Κρησπείνου γενομένου κωμογραμματέως Ταλεὶ καὶ Ἰβιῶνος εἰκοσιπενταρούρων, Κάστωρ ῥήτωρ εἰπεν παρὰ Νεανίου καὶ Δομιττίου γεγυμνασιαρχηκότων ἐωνῆσθαι ἐν τῇ κώμῃ τὸν κωμογραμματέα ταλάντων πέντε κτήματα καὶ τὴν
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-ASM — Demonstrative pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
D-ASM Part of Speech: Demonstrative pronoun Case: Accusative Number: Singular Gender: Masculine
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἀπάγω (i.e., *apago*) means to lead away or carry off. It is built from the prefix ἀπ- and the root ἄγω. This term covers a range of meanings, including leading someone to trial or execution, as seen in several New Testament verses like Matthew 26:57 and Acts 12:19. It can also refer to the direction of a way, as in Matthew 7:13-14.
ἀπ-άγω,
[in LXX for נהג, הלךְ hi., etc.;]
to lead away: Lk 13:15, Ac 23:17 24:7 (R, mg.), I Co 12:2; esp. of leading to trial (so as law term in Attic), prison and death (MM, VGT, s.v.): Mt 26:57 27:2, 31, Mk 14:44, 53 15:16, Lk 21:12 22:66 23:26, Ac 12:19; of the direction of a way: Mt 7:13, 14 (cf. συν-απ-άγω).†
ἀπ-άγω; [impf. ἀπῆγον (Lk. xxiii. 26 Tr mre. WH mrg.)]; 2 aor. ἀπήγαγον; Pass., [pres. ἀπάγομαι]; 1 aor. annxOnv; [fr. Hom. down]; to lead away: Lk. xiii. 15 (se. ἀπὸ τῆς φάτνης); Acts xxiii. 10 (Lehm. [ed. min.]); 17 (se. hence); xxiv. 7 [RG] (away, ἐκ τῶν χειρῶν ἡμῶν) ; 1 Co. xii. 2 (led astray πρὸς τὰ εἴδωλα). Used esp. of those led off to trial, prison, punishment: Mt. xxvi. 57; xxvii. 2,31; Mk. xiv. 44,53; χν. 16; Lk. xxi.12 (T Tr WH); [xxii. 66 T Tr WH]; xxiii. 26; Jn. xviii. 13 RG [ἤγαγον LT Tr WH]; xix. 16 Rec.; Acts xii. 19; (so also in Grk. writ.). Used of a way leading to a certain end: Mt. vii. 13, 14 (eis τὴν ἀπώλειαν. εἰς τὴν ζωήν). [Comp. : συν-απάγω.]
ἀπάγω. The verb is found four times in P Oxy I. 33 (late ii/a.D.), of one being ‘‘led off” to death, which may perhaps determine the meaning in Ac 1279: the guards were not merely ‘‘imprisoned,” but ‘led away to death” (RV mg). Lk 2355, with the Vulgate duci and the gloss ἀποκτανθῆναι in D*, are probably decisive for this (the Attic) meaning. On the other hand, it should be noted that ἀ, is the ordinary word for ‘‘arresting” (cf. Gen 3972 τοὺς ἀπηγμένους -- ‘‘ the prisoners”) as P Petr III. 36 (a) verso® ἀδίκως amnypévov and 76.27 ἀκριβείας ἕνεκεν ἀπήχθην : so P Lille γ15 (iii/B.c.) οὗτος δὲ ἀπήγαγέν pe els τὸ αὖθι δεσμωτήριον, P Petr II. 10 (2)!2 συνέταξεν ὁ ὑπηρέτης ἀπαγαγεῖν pe, ‘the apparitor gave directions to arrest me” (Ed.), and OG/S go™ (the Rosetta stone, B.C. 196) τοὺς ἐν ταῖς φυλακαῖς ἀπηγμένους . ἀπέλυσε τῶν ἐνκεκλ(η)μένων. Cf. also P Oxy II. 237 1:18 (a.p. 186), where…
Read the full entry →ἀπάγω (apagō) — to lead away.
ἀπάγω [ᾰγ],
lead away, carry off, ἀπάγουσι βόας καὶ ἴφια μῆλα[Refs 8th c.BC+]; προσάγειν.., ἀπάγειν, bring near.., hold far off, [Refs 4th c.BC+]; ἀ. ἀχλὺν ἀπ᾽ ὀφθαλμῶν remove it, [Refs 4th c.BC+]; οὐκ ἀπάξετε ταῦτ; stop this fooling! [Refs 4th c.AD+]:—middle, take away for or with oneself, παρθένον[Refs 5th c.BC+]; or that which is one's own, [Refs 5th c.BC+]:—passive, ἐς ὀξὺ ἀπηγμένας brought to a point, tapering off, [Refs 5th c.BC+]
2. lead away, draw off troops, τῆς στρατιῆς τὸ πολλόν[Refs 5th c.BC+]
2. b elliptically, retire, withdraw, [Refs 5th c.BC+]
3. abduct, [Refs 4th c.BC+]:—passive, πρὸς ὕβριν -εσθαι[Refs]
II. bring back, bring home, [Refs 8th c.BC+]
ἀπάγω
apago
from 575 and 71; to take off (in various senses):--bring, carry away,
lead (away), put to death, take away.
see GREEK for 575
see GREEK for 71
ἀπάγω
v.
I lead, carry, take away
ἀπάγω apagō 15x
to lead away, Mt. 26:57; to conduct, Mt. 7:13, 14; pass. to be led off to execution, Acts 12:19; met. to be led astray, seduced, 1 Cor. 12:1
ἀπάγω to lead away, carry off, Od., Trag.:— Mid. to take away for or with oneself, Hdt., Trag.:— Pass., ἐς ὀξὺ ἀπηγμένος brought to a point, tapering off, Hdt.
intr. (sub. ἑαυτόν) to retire, withdraw, march away, id. Hdt., Xen.; cf. ἄπαγε.
to bring back, bring home, Hom., attic
to return what one owes, render, pay, τὸν φόρον Ar., Thuc.
to arrest and carry off, παρά τινα Hdt.:—esp. as attic lawterm, to bring before a magistrate and accuse, Dem.:— then, to carry off to prison, Plat., etc.
to lead away from the subject, id. Plat., etc.
Verb-2AAM-2S — Verb · second aorist · active · imperative · second person · singularsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Singular
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
17 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 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
Counted over the 20 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.
ἐὰν δὲ πόρρω τὸν λόγον ἀπὸ νοῦ καὶ αἰσθήσεως ἀπαγαγὼν πατέρα μὲν τὸν γεννήσαντα τὸν κόσμον, μητέρα δὲ τὴν σοφίαν, δι’ ἧς ἀπετελέσθη τὸ πᾶν, τιμῆς ἀξιώσῃς, αὐτὸς εὖ πείσῃ·
ὡς δʼ οὐδὲν τῆς σπουδῆς τῆς ἐπὶ τὴν ξένην ἐνεδίδοσαν, ἀλλὰ ἐνέκειντο ταύτην παραλαβεῖν ἀξιοῦντες, ὁ μὲν ἱκέτευε μηδὲν τολμᾶν παράνομον, οἱ δʼ ἁρπασάμενοι καὶ προσθέμενοι μᾶλλον τῷ βιαίῳ τῆς ἡδονῆς ἀπήγαγον πρὸς αὑτοὺς τὴν γυναῖκα καὶ διʼ ὅλης νυκτὸς…
ἰδόντες δὲ οἱ ἓξ ἄνδρες τοὺς λίθους τοὺς ἀπρεπεῖς ἐν τῇ οἰκοδομῇ ἐκέλευσαν αὐτοὺς ἀρθῆναι καὶ ἀπαχθῆναι κάτω εἰς τὸν ἴδιον τόπον, ὅθεν ἠνέχθησαν.
μῆνας ε ὑπὲρ ὧν ἔχουσι βασιλικῶν σκηπτόμενοι καὶ ὃν τρόπον παρελογίσαντο Δριμύλον τοῦ γραφῆναι ἀπαχθῆναι ἡμᾶς. ἔγραψεν Κλέωνι τῶι ἀρχιφυλακίτηι Τάνεως καὶ παρεδόθη μεν τοῖς φυλακίταις εἰς ἀπαγωγὴν ἔχοντ
γεγενημένου οιον … καὶ … πρὸς τὴν σὴν … … προκει … ους ὅθεν ἀπαχθῆναι καὶ εἰς φυλακὴν κατακλεῖσθαι … διὰ τοῦ σοι κατασταθέντος γράμματος φαινομεν … … ἐσκυλκὼς
οἱ περὶ αὐτὸν ἐπιλαβόμενοι Παιν τὸν υἱὸν τοῦ πρεσβυτέρου μοῦ ἀδελφοῦ ἐπὶ τῆς ἅλω ἀπήγαγον ἐνταῦθα ἐν τῆι φυλακῆι ἐν τῶι α … … τοῖς ἀν … σοι αὐτοῖς
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 700 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-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
χιλίαρχος refers to a military officer, specifically a commander of a thousand soldiers, often identified as a Roman tribune. The term is derived from χίλιοι (thousand) and ἄρχω (to rule). It appears in the New Testament in contexts involving military authority, notably in John 18:12 and Acts 21:31-33, among others.
χιλίαρχος (in Hdt., al., -ης), -ου, ὁ
(< χίλιοι, ἄρχω)
[in LXX chiefly for אֶלֶף שַׂר ;]
a chiliarch, the commander of a thousand, esp. a Roman military tribune, the commander of a cohort: Jo 18:12, Ac 21:31-33, 37 22:24-29 23:10, 15, 17-19, 22 24:7, 22 25:23; more generally, of officers of similar rank, Mk 6:21, Re 6:15 19:18 (v., DB, i, 352b; DCG, i, 271a, 307a).†
χιλίαρχος, -ov, 6, (χίλιοι and dpyw; [on the form of “the word οἵ. reff. s. v. ἑκατοντάρχης, and L. and S. s. v. xudpxns]), the commander of a thousand soldiers, a chiliarch; the commander of a Roman cohort (a military tribune): Jn. xviii. 12; Acts xxi. 31-33, 57; xxii. 24, 26-29; xxiii. 10, 15, 17-19, 22; xxiv. 7 Rec., 22; xxv. 23, (Sept. for DDN Sv and Daox WN). any military commander [R.V. high or chief captain, captain]: Mk. vi. 21; Rev. vi. 15; xix. 18. [(Aeschyl., Xen., al.)]
χιλίαρχος, lit. ‘‘ the ruler of a, thousand men,” the Roman ¢rzdunus miliitum. This form (in Herodotus and elsewhere -xqs) prevails in the NT (Jn 1815, α4}, and is found in the inserr., e.g. AZagn 157 (b)!® (i/A.D.) χιλίαρχος λεγιῶνος, Pretsigke 1735 (c. A.D. 200), and OG/S 119° (where see Dittenberger’s note). See also P Oxy III. 653 (a.v. 162-3) and the corr. verb in 2d. 4777 (A.D. 132-3).
χιλίαρχος (chiliarchos) — military officer.
χῑλίαρχ-ος, ὁ,
captain over a thousand, [Refs 4th c.BC+]: especially commandant of a garrison, [Refs 5th c.BC+]
II. ={χιλιάρχης}[Refs 2nd c.BC+]
II.2. title of Persian court official, [Refs 1st c.AD+]; also in Macedonia, [Refs 1st c.BC+]
χιλίαρχος
chiliarchos
from 5507 and 757; the commander of a thousand soldiers ("chiliarch";
i.e. colonel:--(chief, high) captain.
see GREEK for 5507
see GREEK for 757
χιλίαρχος, ου, ὁ
n.m.
a military tribune
χιλίαρχος chiliarchos 21x
commander of a thousand men; hence, genr. a commander, military chief, Mk. 6:21; Rev. 6:15; 19:18; spc. a legionary tribune, Acts 21:31, 32, 33, 37; the prefect of the temple, Jn. 18:12
χιλίαρχος χι_λί-αρχος, ὁ, the commander of a thousand men, a chiliarch, Aesch., Xen.
used to translate the Roman tribunus militum, Polyb., etc.;—also of the tribuni militares consulari potestate, Plut.
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
22 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 21 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 20 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.
ἀφ’ οὗ μοι δοκεῖ καὶ Μωυσῆς μετὰ τὴν χιλιάρχων καὶ ἑκατοντάρχων καὶ πεντηκοντάρχων αἵρεσιν ἐπὶ πᾶσι δεκαδάρχους χειροτονεῖν (Exod.
καὶ τῆς μὲν πρώτης τάξεως, ἐπεὶ τῷ δέει πλησίον αὐτοῦ καὶ λίαν ἐγγὺς ἐδόκει, ἐποίησε γὰρ αὐτὸν ὁπλοφόρον, μεταστήσας ἀποδείκνυσι χιλίαρχον δοὺς αὐτῷ χώραν ἀμείνονα μὲν ἀσφαλεστέραν δὲ ὡς ἐνόμιζεν αὑτῷ·
οὐ πάντες εἰσὶν ἔπαρχοι οὐδὲ χιλίαρχοι οὐδὲ ἑκατόνταρχαι οὐδὲ πεντηκόνταρχοι οὐδὲ τὸ καθεξῆς, ἀλλ̓ ἕκαστος ἐν τῷ ἰδίῳ τάγματι τὰ ἐπιτασσόμενα ὑπὸ τοῦ βασιλέως καὶ τῶν ἡγουμένων ἐπιτελεῖ.
ς ἀναβ … … … α αὐτω … υγειαθ … … … … χιλίαρχος εῖπέ μοι … οιωθε … ς … α συστήσω. ἐρωτῶ οὖν σε μὴ παραβλε
Ταπιεσιῆς Ὥρου Ἰούλιος Κυαδρᾶτος· ἠξίου πρὸ πόσου χρόνου οἰκοδομῆσαι; Ἱέραξ· πρὸ τριετίας. Ἰούλιος Κυαδρᾶτος χιλίαρχος· ἔδει σε τότε κεκωλυκέναι ὅτε ᾠκοδόμει, ἐπὶ δὲ τοσούτου χρόνου οὐδὲ στρατηγῷ οὐδὲ ἄλλῳ
Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς. ἃ δὲ παρέθεντο δικαιώματα … ιωνατ … χιλιάρχῳ λεγιῶνος β Τραιανῆς Ἰσχυρᾶς, ἑκάστῳ ὀνόματι παράκειται. μεθʼ ἕτερα σελίδων η
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
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
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
716 occurrences in the New Testament, rendered 97 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 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
Every reference is on the Strong's page.
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.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
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 ἀπαγγέλλω (i.e., *apaggello*) means to announce or report, often used in the context of a messenger delivering news. It can take various constructions, such as reporting to a person or declaring something formally. The New Testament uses it in verses like Matthew 2:8 and Acts 4:23. There is a noted variation in the verb's forms across different contexts, showing its flexibility in usage.
ἀπ-αγγέλλω,
[in LXX chiefly for נגד hi.;]
of a messenger, speaker, or writer, to report, announce, declare: c. acc. rei, Ac 4:23, al.; c. dat. pers., Mt 2:8, al.; seq. ὅτι, Lk 18:37; πῶς, Lk 8:36; περί, Lk 7:18 13:1, Ac 28:21, I Th 1:9; λέγων, Ac 22:26; c. acc. et inf., Ac 12:14; seq. εἰς, Mk 5:14, Read the full entry →
ἀπ-αγγέλλω ; impf. ἀπήγγελλον ; fut. ἀπαγγελῶ; 1 aor. ἀπήγγειλα; 2 aor. pass. ἀπηγγέλην (Lk. viii. 20); [fr. Hom. down]; 1. ἀπό twos to bring tidings (froma person or thing), bring word, report: Jn. iv. 51 [RG L Tr br.]; Acts iv. 23; v. 22; [xv. 27]; with dat. of the pers., Mt. ii. 8; xiv. 12; xxviii. 8, [8 (9) Rec.], 10; Mk. xvi. [10], 13; Acts v. 25; xi. 13; [xxiii 16,19]; τινί τι, [Mt. xi. 4; xxviii. 11 (here Tdf. dvayy.)]; Mk. [v.19 (L mrg. R Ὁ dvayy.)]; vi. 30; Lk. [vii. 22; ix. 36]; xiv. 21; xxiv. 9; Acts xi. 13; [xii. 17; xvi. 381, T Tr WH; xxiii. 17]; τινί foll. by ὅτι, Lk. xviii. 37; [Jn. xx. 18 RG; foll. by πῶς, Lk. viii. 36]; τὶ πρός twa, Acts xvi. 36; τινὶ περί twos, Lk. vii. 18; xiii. 1; τὶ περί τινος, Acts xxviii. 21; [foll. by λέγων and direct disc., Acts xxii. 26]; foll. by ace. with inf., Acts xii. 14; εἰς with ace. of place, to carry tidings to a place, Mk. v. 14 (Rec.…
Read the full entry →ἀπαγγέλλω. The verb = ““σεροσῖΐ, announce ” (as Mk 68°) is found in PLond 4275 ff-(B.c. 168) (=I. p. 30, Se/ections, p. 11) ἔτι δὲ Kal’ Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικόϊτο]ς ἀπηγγελκότος ὑπὲρ τοῦ ἀπολελύσθαι σε ἐκ τῆς κατοχῆς παντελῶς ἀηδίfopar, ‘Sand now that Horus who brought the letter has reported about your having been released from your retreat, I am utterly distressed.” So P Tebt II. 2977 (c. A.D. 123) ἀπήνγ[ειλεν τὴν τάξιν ὡς ὀφείλουσαν πραθῆναι, ‘reported that the office ought to be sold.” Abbott, Joh. Voc. p. 164, has a good note on the force of ἀπ. = ‘report, bring word” in Jn 16%: he illustrates it from Epictetus. In the interesting proceedings before a Roman Emperor, P Oxy I. 33 (late ii/A.D.), the word seems almost to have the legal sense of “appeal,” as when the accused man exclaims, ¥- ° ff ; ὑπὲρ τῆς ἐμαυτοῦ εὐγενείας... amayyéAA[w], ‘I appeal on behalf of my…
Read the full entry →ἀπαγγέλλω (apangellō) — to announce.
ἀπαγγ-έλλω,
future -αγγελῶ, Ionic dialect -έω[Refs 4th c.BC+]: aorist 1 ἀπαγγ-ήγγειλα: perfect -ήγγελκα[Refs 1st c.AD+]:—passive, perfect -ήγγελμαι[Refs 5th c.BC+]: aorist -ηγγέλθην[Refs 5th c.BC+] later -ηγγέλην [Refs 1st c.AD+]
1. of a messenger, bring tidings, report, τινί τι[Refs 8th c.BC+]; τὰ παρά τινος[Refs 5th c.BC+]; ἀ. ἡδονάς, φόνον, [Refs 5th c.BC+]bring back tidings, report in answer, [Refs 8th c.BC+] —passive, ἐξ ὧν.. ἀπηγγέλλετό μοι as he was reported to me, [Refs 4th c.BC+]participle, ἀπηγγέλθη.. ὁ νέκυς ἐκκεκλεμμένος was reported to have been stolen away, [Refs 5th c.BC+]
ἀπαγγέλλω
apaggello
from 575 and the base of 32; to announce:--bring word (again),
declare, report, shew (again), tell.
see GREEK for 575
see GREEK for 32
ἀπαγγέλλω
v.
I report, bring a report, announce
ἀπαγγέλλω of a messenger, to bring tidings, report, announce, τί τινι Il., Hdt., etc.; τι πρός τινα Aesch., etc.; ἀπ. τι οἴκαδε to carry a report home, Plat.:—absol., πάλιν ἀπ. to bring back tidings, report in answer, Od.:—Pass., ἐξ ὧν ἀπηγγέλλετο as he was reported, Dem.; c. part., ἀπηγγέλθη ἐκκεκλεμμένος was reported to have been stolen away, Hdt.
of a speaker or writer, to relate, narrate, id. Hdt., attic
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
47 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 47 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 70 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.
„παραγενόμενοι“ γάρ φησιν „οἱ παῖδες Ἰσαὰκ ἀπήγγειλαν αὐτῷ περὶ τοῦ φρέατος οὗ ὤρυξαν, καὶ εἶπον·
Ἁβράμῳ μὲν οὖν ἕκτον ἤδη καὶ ὀγδοηκοστὸν ἔτος γεγονότι ὁ προειρημένος ἐγεννήθη, εἰς ἔνατον δʼ αὐτῷ καὶ ἐνενηκοστὸν παρελθόντι ἐπιφανεὶς ὁ θεὸς ἀπήγγειλεν, ὡς παῖς αὐτῷ ἐκ Σάρρας ἔσοιτο·
συγκαλεσάμενος πάλιν τοὺς φίλους ὁ δεσπότης καὶ τὸν υἱὸν αὐτοῦ ἀπήγγειλεν αὐτοῖς τὴν πρᾶξιν αὐτοῦ, ἣν ἔπραξεν ἐπὶ τοῖς ἐδέσμασιν αὐτοῦ οἷς ἔλαβεν: οἱ δὲ ἔτι μᾶλλον συνευδόκησαν γενέσθαι τὸν δοῦλον συγκληρονόμον τῷ υἱῷ αὐτοῦ.
καὶ Νεφερσεῦτις, διότι ἔχομεν τοὺς τηροῦντας αὐτοὺς καθʼ ἡμέραν ἃ ποιοῦσιν· ἔρχονται δὲ καὶ ἀπαγγέλλουσιν ἡμῖν καὶ οὐ καθεύδουσιν. Ἁρβῆχις δὲ ὑδροφόρος ἔλεγεν ὅτι οἱ τηροῦντες ἀνταποδώσουσιν αὐτοῖς. προσαναφέρομέν
εἰσεκόμισεν τὴν Πεῖναν ἔχουσαν δεδεμένην τὴν δεξιὰν χεῖρα, καὶ πυθομένῃ παρʼ αὐτῆς τὸ αἴτιον ἀπήγγειλέν μοι ὑπό τινος παιδαρίου Πολυδεύκους ἀκολουθοῦντος ὄνῳ καταβεβλῆσθαι ταύτην, ὡς ἐκ τούτου ὅλην αὐτῆς
καταπλεῦσαι ἐνθάδε κατήντησα τοῦ Σαραπίωνος μὴ ἐπιστραφέντος ὥστε καταπλεῦσαι. ἐπεὶ οὖν ἐνθάδε μοι διατριβούσῃ ἀπηγγέλη τὰ ἐμὰ πάντα ἐκ τῆς ὑπερβαροῦς ἀναβάσεως τοῦ ἱερωτάτου Νίλου ἀπολωλέναι ἐποίκιά τε καὶ
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
542 occurrences in the New Testament, rendered 35 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 530 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 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
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