Acts 27:40 — Word Study
N1904καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
BSAAndkai theho anchorsagkura [letting them go, abandoning them] having cut awayperiaireō▸ they were leaving [them]eaō▸ ineis theho sea,thalassa [the Mediterranean, a large body of water] at the same timehama having loosenedaniēmi▸ [untied, set free] theho ropeszeuktēria△ [cords, fastenings] of theho rudderspēdalion [steering devices, navigational tools] Andkai having hoistedepairō▸ [lifted up, raised] theho foresailartemōn△ [the sail at the front, the artemon] to theho blowing [wind]pneō▸ [the breeze, the blowing air] they were makingkatechō▸ foreis theho shore.aigialos [the shore, the coastline, the land]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| τὰς | the | Article, accusative, plural |
| ἀγκύρας | anchors | Noun, accusative, plural |
| περιελόντες | having cut away | Verb, second aorist, active |
| εἴων | they were leaving [them] | Verb, imperfect, active |
| εἰς | in | Preposition |
| τὴν | the | Article, accusative, singular |
| θάλασσαν, | sea, | Noun, accusative, singular |
| ἅμα | at the same time | Adverb |
| ἀνέντες | having loosened | Verb, second aorist, active |
| τὰς | the | Article, accusative, plural |
| ζευκτηρίας | ropes | Noun, accusative, plural |
| τῶν | of the | Article, genitive, plural |
| πηδαλίων | rudders | Noun, genitive, plural |
| καὶ | And | Conjunction |
| ἐπάραντες | having hoisted | Verb, aorist, active |
| τὸν | the | Article, accusative, singular |
| ἀρτέμωνα | foresail | Noun, accusative, singular |
| τῇ | to the | Article, dative, singular |
| πνεούσῃ | blowing [wind] | Verb, present, active |
| κατεῖχον | they were making | Verb, imperfect, active |
| εἰς | for | Preposition |
| τὸν | the | Article, accusative, singular |
| αἰγιαλόν. | shore. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cutting away the anchors, they left them in the sea as they loosened the ropes that held the rudders. Then they hoisted the foresail to the wind and made for the beach. |
| KJV | And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore. |
| ASV | And casting off the anchors, they left them in the sea, at the same time loosing the bands of the rudders; and hoisting up the foresail to the wind, they made for the beach. |
| YLT | and the anchors having taken up, they were committing [it] to the sea, at the same time — having loosed the bands of the rudders, and having hoisted up the mainsail to the wind — they were making for the shore, |
| WEB | Casting off the anchors, they left them in the sea, at the same time untying the rudder ropes. Hoisting up the foresail to the wind, they made for the beach. |
| BBE | So cutting away the hooks, and letting them go into the sea, and freeing the cords of the guiding-blades, and lifting up the sail to the wind, they went in the direction of the inlet. |
Where they part company is in their rendering of ἀγκύρας — see How Translations Differ.
The sentence is composed of a main clause followed by several participial phrases that describe the actions taken by the crew.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπεριαιρέω
verbπεριαιρέω
The sentence as the grammar sees it Open the tree ›
2 of 24 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 27:40
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Shipwreck on Maltagenerated
Acts 27:40 describes the actions of the ship's crew as they prepare to navigate towards safety after cutting away the anchors. This moment is critical as they loosen the ropes holding the rudders and hoist the foresail to catch the wind, illustrating their desperation and determination to reach land amidst the chaos of the sea. This passage highlights the tension and urgency of their situation, as they are faced with the threat of shipwreck.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 27:29–30 | Fearing that we would run aground on the rocks, they dropped four anchors from the stern and prayed for daybreak. |
| 2 | Isaiah 33:23 | Your ropes are slack; they cannot secure the mast or spread the sail. Then an abundance of spoils will be divided, and even the lame will carry off plunder. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — περιαιρέω, periaireōgenerated
The word περιελόντες is a second aorist active participle from περιαιρέω, meaning 'having cut away.' This verb conveys the action of removing something that surrounds or holds back, emphasizing the crew's decisive action in cutting away the anchors.
This participle is in the nominative plural masculine form, indicating that it refers to the crew as a collective group. The action they take is both physical and metaphorical, representing a willingness to let go of what hinders them in order to move forward.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare translations of the verse, starting with the Berean Standard Bible (BSB), which uses the phrase cutting away the anchors. This is echoed in the KJV and ASV, which also emphasize the action of removing the anchors.
However, the BBE translates it as letting them go, which adds a nuance of abandonment. The translations diverge further in the rendering of having loosened, with the KJV using loosed while the FBV opts for untied.
Sentence Structuregenerated
The verse is structured around a series of actions initiated by the crew, with the main verb being περιελόντες (having cut away). This action governs the subsequent phrases that describe what they did next: leaving the anchors, loosening the ropes, hoisting the foresail, and making for the beach.
The sequence of actions is tightly connected, with each phrase building upon the last to illustrate the urgency of their situation. The use of participial phrases emphasizes the ongoing nature of their actions as they navigate the challenges before them.
Septuagint Backgroundgenerated
The word περιαιρέω does not have a direct equivalent in the Septuagint, but its concept of removal is reflected in the Hebrew word סוּר (H5493), which means 'to turn aside' or 'to remove.' This connection highlights a common biblical theme of letting go of burdens or obstacles.
The term θάλασσα (sea) appears in the Septuagint as יָם (H3220), indicating large bodies of water, similar to the context of Acts 27:40 where the crew is navigating the Mediterranean Sea.
In plain words — the whole versegenerated
Acts 27:40 describes how the crew of the ship cut away the anchors and loosened the ropes that held the rudders. They hoisted the foresail to catch the wind and headed for the beach, showing their determination to reach safety.
Frequently Asked Questionsgenerated
Cutting away the anchors signifies a decisive action to free the ship from what is holding it back, allowing for movement towards safety.
The foresail is crucial for catching the wind, which helps propel the ship forward, especially in a dire situation where speed is essential.
The crew faced the challenges of navigating a stormy sea while ensuring the ship's safety and the safety of its passengers, which required quick and decisive actions.
This passage illustrates themes of hope and survival as the crew takes bold steps to escape danger, symbolizing the human spirit's resilience in the face of adversity.
Reflection Questionsgenerated
- What anchors in my life do I need to cut away to move forward?
- How can I better prepare myself to face challenges, like the crew preparing to sail?
- In what ways can I trust in the winds of change to guide me towards safety?
- How do I respond when faced with difficult decisions that require decisive action?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this passage, interpreting the actions of the crew as symbolic of faith and divine guidance during trials.
And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord.Early Church Fathers on Acts 27 →
"They made towards shore," having given the rudder-handles to the wind: for oftentimes they do it not in this way. They were borne along, having loosed the rigging, that is, the sails.Early Church Fathers on Acts 27 →
And hoisting the foresail, according to the direction of the breeze, they made for the shore. The foresail is a small sail contrived more for steering the ship than for speed.Early Church Fathers on Acts 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 27:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when they had taken up the anchors,.... The four anchors they cast out of the stern, Acts 27:29 or "when they had cut the anchors", as the Syriac and Arabic versions render it; that is, had cut
Read John Gill on Acts 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore.
Read Robert Jamieson on Acts 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLoosed the rudder bands; rudders is in the plural number put for the singular: or rather, in those times they having two rudders, (as by several passages amongst the ancients do appear), they were both loosed, that now they might use them to direct the ship to the best advantage in making the shore, they having been tied whilst they were adrift, or at anchor. Hoised up the mainsail, which they had let down, or struck, , and now, that they might make some use of the winds, to get nigher to the shore, they hoisted up. As God doth instruct the ploughman, , so he teacheth the mariner, and every one in their calling.
Read Matthew Poole on Acts 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments40 And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore. Ver. 40. Hoised up the mainsail] Which before they had struck by reason of the violence of the storm. If God afflict, we must carry our sail accordingly, Rth 1:20.
Read John Trapp on Acts 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40) And when they had taken up the anchors.—Better, And when they had cleared away (or, cut off) the anchors, they let them go into the sea. It is obvious that nothing would have been gained at such a juncture by encumbering the ship, which they were anxious to lighten as much as possible, with the weight of the four anchors. The meaning given above is accordingly more in harmony with the facts of the case as well as with the Greek, which does not warrant the insertion of the pronoun in “they committed themselves.” Loosed the rudder bands.—This was the necessary sequel to the previous operation. While the ship was anchored the two large paddle-like rudders with which ancient ships were…
Read Charles John Ellicott on Acts 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 40. Taken up the anchors] Weighed all the anchors that they had cast out of the stern. Some think the meaning of the word is, they slipped their cables; and so left the anchors in the sea. This opinion is expressed in the margin. Loosed the rudder bands] Or, the bands of the rudders; for large vessels in ancient times had two or more rudders, one at the side, and another at the stern, and sometimes one at the prow. The bands, ζευκτηριας, were some kind of fastenings, by which the rudders were hoisted some way out of the water; for, as they could be of no use in the storm, and, should there come fair weather, the vessel could not do without them, this was a prudent way of securing them…
Read AdamClarke on Acts 27 →CambridgeThe Cambridge Bible for Schools and Colleges40. And when they had taken up the anchors] The verb in the original implies that they cast loose all the anchors round about the stern of the vessel where they had laid them out. So the R. V. rightly gives “And casting off the anchors.” When they had thrown overboard a load of corn, they would have no wish to encumber themselves with the weight of the anchors or to take the trouble of hauling them up.they committed themselves unto the sea] The italics of the A. V. shew that “themselves” is unrepresented in the original. It is far better to refer the verb to the anchors already mentioned, and render (with R. V.) “they left them in the sea.”and loosed the rudder bands] The original has an…
Read Cambridge on Acts 27 →Albert Barnes1798–1870Barnes' Notes on the BibleHad taken up the anchors - The four anchors with which they had moored the ship, Acts 27:29. See the margin. The expression may mean that they slipped or cut their cables, and that thus they left the anchors in the sea.
Read Albert Barnes on Acts 27 →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
Cutting away the anchors, they left them in the sea as they loosened the ropes that held the rudders. Then they hoisted the foresail to the wind and made for the beach.
Casting off the anchors, they left them in the sea, at the same time untying the rudder ropes. Hoisting up the foresail to the wind, they made for the beach.
Cutting away the anchors, they left them in the sea as they loosened the ropes that held the rudders. Then they hoisted the foresail to the wind and made for the beach.
So they slipped the anchors and left them in the sea, at the same time loosening the linkage that bound the steering oars together. Then they hoisted the foresail to the wind and steered toward the beach.
Tyndale line
And when they had taken up the anchors, they committed themselves unto the sea, and loosed the rudder bands, and hoised up the mainsail to the wind, and made toward shore.
And casting off the anchors, they left them in the sea, at the same time loosing the bands of the rudders; and hoisting up the foresail to the wind, they made for the beach.
And casting off the anchors, they left them in the sea, at the same time loosing the bands of the rudders; and hoisting up the foresail to the wind, they made for the beach.
And when they had taken up the anchors, they committed themselves to the sea, and loosed the rudder bands, and hoisted the mainsail to the wind, and made towards the shore.
So when they had taken vp the ankers, they committed the ship vnto the sea, and loosed the rudder bonds, and hoised vp the maine saile to the winde, and drewe to the shore.
Strictly literal
and, having cast off the anchors, they left [them] in the sea, at the same time loosening the lashings of the rudders, and hoisting the foresail to the wind, they made for the strand.
and the anchors having taken up, they were committing [it] to the sea, at the same time — having loosed the bands of the rudders, and having hoisted up the mainsail to the wind — they were making for the shore,
and having taken up the anchors, they were committing [it] to the sea, at the same time—having loosed the bands of the rudders, and having hoisted up the foresail to the wind—they were making for the shore,
So they cut loose the anchors and left them in the sea. At the same time they loosed the ropes of the rudders and raised the foresail to the wind; and so they headed to the beach.
From the Latin
And when they had taken up the anchors, they committed themselves to the sea, loosing withal the rudder bands; and hoisting up the mainsail to the wind, they made towards shore.
Simplified
So they cut the anchor ropes, leaving the anchors in the sea. At the same time they untied the ropes holding the rudders, raised the foresail to the wind, and made for the beach.
So cutting away the hooks, and letting them go into the sea, and freeing the cords of the guiding-blades, and lifting up the sail to the wind, they went in the direction of the inlet.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et cum anchoras sustulissent, committebant se mari, simul laxantes juncturas gubernaculorum : et levato artemone secundum auræ flatum, tendebant ad littus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܦܣܩܘ ܐܘܩܝܢܣ ܡܢ ܐܠܦܐ ܘܐܪܦܝܘ ܐܢܝܢ ܒܝܡܐ ܘܫܪܘ ܪܟܒܐ ܕܣܘܟܢܐ ܘܬܠܘ ܐܪܡܢܘܢ ܙܥܘܪܐ ܠܪܘܚܐ ܕܢܫܒܐ ܘܪܕܝܢ ܗܘܘ ܠܐܦܝ ܝܒܫܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
The standard critical text of the New Testament.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
The previous edition, still widely cited.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
The Society of Biblical Literature edition, freely licensed.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
The edition that turned scholarship toward the earliest manuscripts.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
An independent critical text built from the oldest witnesses then known.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
A recent critical edition following documentary evidence closely.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
The reading of the majority of surviving manuscripts.
καὶ τὰς ἀγκύρας περιελόντες εἴων εἰς τὴν θάλασσαν, ἅμα ἀνέντες τὰς ζευκτηρίας τῶν πηδαλίων καὶ ἐπάραντες τὸν ἀρτέμωνα τῇ πνεούσῃ κατεῖχον εἰς τὸν αἰγιαλόν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 27:40
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἄγκυρα (i.e., *ankura*) means 'anchor' and is derived from a root meaning 'bend.' It appears in the New Testament in Acts 27:29, 30, 40 and Hebrews 6:19, where it is used both literally and figuratively to signify hope as a safeguard. The lexicons note various uses in ancient literature, including expressions related to casting and weighing anchor.
** ἄγκυρα, -ας, ἡ (< ἄγκος, a bend), [in Sm.: Je 52:18*;]
an anchor: Ac 27:29, 30 40; fig. (MM, VGT, s.v.), He 6:19.†
ἄγκυρα, -as, 7, [see ἀγκάλη], an anchor — [ancient anchors resembled modern in form: were of iron, provided with a stock, and with two teeth-like extremities often but by no means always without flukes ; see Roschach in Daremberg and Saglio’s Dict. des Antiq. (1873) p. 267; Guhl and Koner p. 258]: ῥίπτειν to cast (Lat. jacere), Acts xxvii. 29 ; ἐκτείνειν, vs. 30; περιαιρεῖν, vs. 40. Figuratively, any stay or safeguard: as hope, Heb. vi. 19; Eur. Hee. 78 (80); Heliod. vii. p. 352 (350).
ἄγκυρα. P Lond 1164 (4)® (a.p. 212) (=TIII. p. 164) ἀνκύραις σιδηραῖς δυσὶ σὺν σπάθαις σιδηραῖς (the two teeth of the anchor), Sy// 588.171 (11,8.6.) ἄγκυρα σιδηρᾶ. For the figurative sense, as Heb 61%, cf. a. γήρως, 7G XII. vii. 123 ὁ).
ἄγκυρα (agkura) — anchor.
ἄγκῡρα, ἡ,
anchor, [Refs 7th c.BC+]; ἄ. βάλλεσθαι, καθιέναι, μεθιέναι, ἀΦιέναι to cast anchor, [Refs 5th c.BC+]; ἄ. αἴρειν, αἴρεσθαι to weigh anchor, [Refs 5th c.BC+]; ἐπ᾽ ἀγκυρέων ὁρμεῖν ride at anchor, [Refs 5th c.BC+]; prov, ἀγαθαὶ πέλοντ᾽.. δύ᾽ ἄγκυραι 'tis good to have 'two strings to your bow', [Refs 5th c.BC+]; ἐπὶ τῆς αὐτῆς (i.e. ἀγκύρας) ὁρμεῖν τοῖς πολλοῖς, i.e. 'to be in the same boat' with the many, [Refs 5th c.BC+]; οἴκων ἄ., of a son, [Refs 5th c.BC+]; ἱερὰ ἄ., last hope, [Refs 2nd c.AD+]
II. pruning-hook, [Refs 4th c.BC+]
III. ={αἰδοῖον}, [Refs 5th c.BC+]
ἄγκυρα
agkura
from the same as 43; an "anchor" (as crooked):--anchor.
see GREEK for 43
ἄγκυρα, ας, ἡ
n.f.
an anchor
ἄγκυρα ankyra 4x
an anchor, Acts 27:29, 30, 40; Heb. 6:19*
ἄγκυρα ἄγκος Lat. ancora, an anchor, first in Alcae. and Theogn., for in Hom. we hear only of εὐναί, i. e. stones used as anchors; ἄγκυραν βάλλεσθαι, καθιέναι, μεθιέναι, ἀφιέναι to cast anchor, Pind., Hdt., etc.; so, ἐπὶ δυοῖν ἀγκύραιν ὁρμεῖν, i. e. "to have two strings to one's bow," Dem.; cf. ὀχέω; ἐπὶ τῆς αὐτῆς (sc. ἀγκύρας) ὁρμεῖν τοῖς πολλοῖς, i. e. "to be in the same boat" with the many, id. Dem.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
4 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ γὰρ ἄγκυραν ἢ πλάτην ἢ πηδάλιον γεωπόνῳ ἢ ἄροτρα καὶ σκαπάνην κυβερνήτῃ ἢ λύραν μὲν ἰατρῷ, μουσικῷ δὲ τὰ κατὰ τὴν χειρουργίαν δωρεῖσθαι ὄργανα καταγέλαστον, εἰ μὴ καὶ διψῶσι μὲν πολυτελῆ σιτία, πεινῶσι δὲ πολὺν ἄκρατον ἐπιφέρειν δεῖ πρὸς…
κεῖται μὲν γὰρ ἡ πόλις ἐν τῇ Φοινίκῃ κατὰ τὸν εἰς Αἴγυπτον παράπλουν Ἰόππης μεταξὺ καὶ Δώρων, πολισμάτια ταῦτʼ ἐστὶν παράλια δύσορμα διὰ τὰς κατὰ λίβα προσβολάς, αἳ ἀεὶ τὰς ἐκ τοῦ πόντου θῖνας ἐπὶ τὴν ᾐόνα σύρουσαι καταγωγὴν οὐ διδόασιν, ἀλλʼ ἔστιν…
Ἀγκυρᾶς Ὡρίωνι τῶι πατρὶ χαίρειν· τίνα ἔχω ἐν τῷ πραισιδίῳ ἐκτὸς σοῦ; σὺ γὰρ καὶ
πρὸς σέ· σοὶ γὰρ τὰ ἐμὰ πάντα ἐπίστευσα καὶ ἀποδώσεις μοι τὴν παρακαταθήκην. ἀσπάζου Ἀγκυρᾶν καὶ Εὔβιον. ἔρρωσο εἴ τις ἔχει πρᾶγμα πρὸς αὐτὴν ὧδε Λογγεινᾶς ἀναβαίνει, ὁ δεκουρίων,
ἐν πλοίῳ ἡμῶν, ἡ δὲ σημείωσις τοῦ αὐτοῦ κνιδίου χωρὶς τῆς σημειώσεως ἡμῶν ἔχει ἄγκυραν, ἔχον ἀργυρίου τάλαντα τεσσαρακοντα τάλαντα μ. τὰ δʼ ἄλλα τὸ ἓν ἔχον ἀργυρίου τάλαντα
περιαιρέω is built from the prefix περί meaning 'around' and a root meaning 'to take away.' It covers a range of meanings from physically removing something that surrounds, like an anchor or a garment, to metaphorically expiating sin. In the New Testament, it appears in contexts such as 2 Corinthians 3:16 and Hebrews 10:11, where it signifies taking away guilt or hope.
περι-αιρέω, -ῶ,
[in LXX chiefly for סוּר hi.;]
to take away that which surrounds, take away, take off (τείχη, Hdt., Thuc.; χιτῶνα, Plat.; δακτύλιον, Ge 41:42, cf. σφρηγῖδα, Hdt., ii, 151): τ. κάλυμμα, pass., II Co 3:16; as nautical term (RV, cast off), ἀγκύρας, Ac 27:40; absol., to cast loose: Ac 28:13. Metaph., to take away entirely: ἐλπίς, pass., Ac 27:20; ἁμαρτίας, He 10:11.†
περι-αιρέω, -ῶ : 2 aor. inf. περιελεῖν, [ptep. plur. περιe\dvres; Pass., pres. 3 pers. sing. περιαιρεῖται] ; impf. 3 pers. sing. περιῃρεῖτο; fr. Hom. down; Sept. chiefly for VO; a. to take away that which surrounds or en= velops a thing (cf. περί, III. 1]: τὸ κάλυμμα, pass., 2 Co. ili. 16 (πορφύραν, 2 Mace. iv. 38; τὸν δακτύλιον, Gen. xli. 42; Joseph. antt. 19, 2, 3); ἀγκύρας, the anchors from both sides of the ship, [R. V. casting off], Acts xxvii. 40 ; [2 aor. ptep., absol., in a nautical sense, to cast loose, Acts xxviii. 13 WII (al. περιελθόντες]. b. metaph. to take away altogether or entirely: τὰς ἁμαρτίας (with which one is, as it were, enveloped), the guilt of sin, i. e. to expiate perfectly, Heb. x. 11; τὴν ἐλπίδα, pass., Acts xxvii. 20.
περιαιρέω in its literal sense ‘‘take away,” “‘remove,’’ may be illustrated from BGU IV. 1061!® (B.c. 14) ἐξέδυσαν kal περιείλοντο αὐτοῦ πόκους ἐρίων py. Cf. P Tebt II. 300! (A.D. 151), where instructions are given that a priest who had died should be struck off the list—émS(S0(= ὠ)μι (= ὅγπως περιερεθῇ [τ]οῦτο τὸ ὄνομα, BGU IV. 1085-7 (ii/A.D.) ἀξιούντων περιαιρεθῆναι αὐτὸν τῆς προκηρύξεωϊς, and the corresponding use of the act. in P Flor III, 3087 (A.D. 203) ἀξιῶ αὐτὸν περιελεῖν ἐκ τῶν δημοσίων λόγων : see also Ac 2818 and Field Motes, p. 149f. For the metaph. usage, as in Ac 272°, cf. M. Anton. xii. 2 τὸν πολὺν περισπασμὸν σεαυτοῦ περιαιρήσεις, “thou wilt free thyself from the most of thy distracting care”…
Read the full entry →περιαιρέω (periaireō) — to take away.
περιαιρ-έω,
aorist περιεῖλον [Refs 5th c.BC+]:—take away something that surrounds, strip off, remove, with accusative of things, τεῖχος Hdt.[same place],[Refs 5th c.BC+]; π. τὸν κέραμον taking off the earthen jar into which the gold had been run, [Refs 5th c.BC+]; δέρματα σωμάτων π. strip skins off from.., [Refs 5th c.BC+]; simply, take away from, τῶν πολεμικῶν τὸ μελετᾶν [Refs 5th c.BC+]:—middle, take off from oneself, π. τὴν κυνέην, τὴν σφρηγῖδα, take off one's helmet, one's signet-ring, [Refs 5th c.BC+]; βυβλίον περιαιρεόμενος taking [the cover] off one's letter, i. e. opening it, [Refs 5th c.BC+]: but middle is frequently used like active, strip off, take away, τὸ περιελέσθαι αὐτῶν τὰ ὅπλα [Refs 5th c.BC+]:—passive, to be taken off, τοὐπίβλημ᾽ ἐπεὶ περιῃρέθη [Refs 4th c.BC+]; τοῦ ἄλλου περιῃρημένου when the rest has been…
Read the full entry →περιαιρέω
periaireo
from 4012 and 138 (including its alternate); to remove all around,
i.e. unveil, cast off (anchor); figuratively, to expiate:--take away
(up).
see GREEK for 4012
see GREEK for 138
περιαιρέω
v.
I strip off, cast off
περιαιρέω periaireō 5x
to take off, lift off, remove, 2 Cor. 3:16; to cast off, Acts 27:40; met. to cut off hope, Acts 27:20; met. to take away sin, remove the guilt of sin, make expiation for sin, Heb. 10:11
περιαιρέω fut. ήσω perf. -ῄρηκα aor2 περι-εῖλον inf. -ελεῖν to take off something that surrounds, take off an outer coat, take away, strip off, τὰ τείχη Hdt., Thuc.; π. τὸν κέραμον taking off the earthen jar into which the gold had been run, Hdt.:—Mid. to take off from oneself, π. τὴν κυνέην to take off one's helmet, Hdt.; βιβλίον περιαιρεόμενος taking [the cover] off the letter, i. e. opening it, id. Hdt.:—but Mid. often just like Act. to strip off, take away, Xen., Plat.:—Pass. to be taken off, τοῦ ἄλλου περιῃρημένου when the rest has been taken away, Thuc.
Pass. also c. acc. rei, to be stript of a thing, περιῃρημένοι χρήματα καὶ συμμάχους Dem.; τοὺς στεφάνους περιῄρηνται id. Dem.
Verb-2AAP-NPM — Verb · second aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AAP-NPM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
5 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 33 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.
ἐπεὶ οὖν ὁ ἄρτι εἰσαγόμενος μακρὰν τοῦ τέλους ἀφέστηκεν, εἰκότως φυτεύσαντι αὐτῷ προστέτακται περιελεῖν τὴν ἀκαθαρσίαν τοῦ φυτευθέντος.
ἀναπηδήσας δέ τις Τρεβέλλιος Μάξιμος περιαιρεῖται τὸν δακτύλιον τοῦ Σεντίου, λίθος δὲ εἰκόνα Γαΐου ἐγγεγλυμμένος ἐδεσμεύετο αὐτῷ, καὶ σπουδῇ τῶν λεγομένων καὶ ὧν ἐπενόει πράξειν, ὅπερ ᾤετο, ἐν λήθῃ γεγονότι καὶ ἡ μὲν γλυφὴ κατάγνυται.
γ ἐκ τῆς ἰδιοσπόρου χμ γ ιβ γίνονται ἀρτάβαι χοε δ ἐλάσσω ὃ δεῖ περιελεῖν Ἡρακλείδην ἀρτάβαις κε δ κρότωνος ξα 𐅵 Κλείταρχος δὲ ἐκ τῆς ἰδιοσπόρου νθ ιβ
ας ἐκ τῶν αὐτῶν γονέων ἐτελεύτησεν τετελεκὼς πάντα τὰ ὑπὲρ αὑτοῦ δημόσια, ἀξιῶ αὐτὸν περιελεῖν ἐκ τῶν δημοσίων λόγων, ὡς καθήκει καὶ ὀμνύω τὴν τῶν κυρίων ἡμῶν Αὐτοκρατόρων Σεουήρου
ἀπὸ τῆς αὐτῆς κώμης ἐτελεύτησαν ὑπὲρ ὧν ἐτελέσθη ἃ καθήκει δημόσια μέχρι νῦν, ἀξιῶ περιελεῖν αὐτοὺς ἐκ τῶν δημοσίων λόγων ὡς καθήκει καὶ ὀμνύω τὴν τοῦ κυρίου Αὐρηλίου Σεουήρου
The Greek word ἐάω (*eao*) means to let, permit, or leave alone. It is used in various contexts, such as allowing actions to occur or letting something be. In the New Testament, it appears in verses like Matthew 24:43 and Luke 22:51. The lexicons note its passive forms and usage with infinitives, but there is no significant disagreement among them.
ἐάω, -ῶ,
[in LXX for רפה hi., etc. ;]
to let, permit: c. acc., c. inf., c. acc. et inf. (M, Pr., 205): Mt 24:43, Lk 4:41 22:51, Ac 14:16 16:7 19:30 23:32 27:32 28:4, I Co 10:13.
to let alone, leave: ἀγκύρας, Ac 27:40 (cf. προσ-εάω).†
ἐάω (eaō) — to allow.
ἐάω,
contraction ἐῶ [Refs 8th c.BC+]; Epic dialect εἰῶ [Refs 8th c.BC+]; infinitive ἐάαν [Refs 8th c.BC+]imperfect εἴων,-ας, -α, [Refs 8th c.BC+]; Ionic dialect and Epic dialect ἔων [Refs 8th c.BC+], etc.: future ἐάσω [ᾱ] [Refs], etc.: aorist εἴᾱσα (εἴᾰσεν is variant for{εἴᾱς}' in [Refs]; Epic dialect ἔᾱσα [Refs]: perfect εἴᾱκα [Refs 4th c.BC+] —passive, future ἐάσομαι in passive sense, [Refs 5th c.BC+]: aorist εἰάθην [Refs 5th c.BC+]: perfect passive εἴᾱμαι [Refs 5th c.BC+] never uses the augment in this Verb. [ᾰ in present and imperfect, ᾱ in future and aorist even in Ionic dialect (so probably in [Refs 6th c.BC+]; forms with -ασς- occur as variants in [Refs 8th c.BC+]. Synizesis occurs in 3rd.pers. singular ἐᾷ [Refs 8th c.BC+] subjunctive ἐῶμεν [Refs 8th c.BC+]; also in Trag., in imperative ἔα [Refs 5th c.BC+]:—suffer, permit, with accusative person…
Read the full entry →ἐάω
eao
of uncertain affinity; to let be, i.e. permit or leave alone:--commit,
leave, let (alone), suffer. See also 1436.
see GREEK for 1436
ἐάω
v.
I allow, permit, leave
ἐάω eaō 11x
to let, allow, permit, suffer to be done, Mt. 24:43; Lk. 4:41; to let be, let alone, desist from, stop, Lk. 22:51; to commit a ship to the sea, let her drive, Acts 27:40
ἐάω to let, suffer, allow, permit, Lat. sinere, c. acc. pers. et inf., Hom., attic:—Pass. to be given up, Soph.
οὐκ ἐᾶν not to suffer, and then to forbid, hinder, prevent, c. acc. et. inf., Hom., etc.: often an inf. may be supplied, οὐκ ἐάσει σε τοῦτο will not allow thee [to do] this, Soph.
to let alone, let be, c. acc., Hom., etc.;—absol., ἔασον let be, Aesch.:—Pass., ἡ δ᾽ οὖν ἐάσθω Soph.
in same sense, c. inf., κλέψαι μὲν ἐάσομεν we will have done with stealing, Il.; θεὸς τὸ μὲν δώσει, τὸ δ᾽ ἐάσει [sc. δοῦναι] he will give one thing, the other he will let alone, Od.; v. χαίρω fin.
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
11 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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
διὸ καὶ Μωυσῆς φησιν ὅτι „οὐκ ἐάσει τὸν ὀλοθρεύοντα εἰσελθεῖν εἰς τὰς οἰκίας ὑμῶν πατάξαι“ (Exod.
τῷ γὰρ ὕδατι τὴν διὰ τῶν πλεγμάτων ἀποφράττειν εἴσοδον ἡ ἄσφαλτος πέφυκεν, ἐντιθέασι τὸ παιδίον καὶ κατὰ τοῦ ποταμοῦ βαλόντες εἴασαν ἐπὶ τῷ θεῷ τὴν σωτηρίαν αὐτοῦ.
ω … εια … … καὶ παρακέχρηκεν αὐτὴν πρ … … καὶ ἧκαν ἐπὶ ἡμᾶς καὶ παρακεκλήκασιν
τῆς κάτω τοπαρχίας Ἀπολλοφάνει Θ … ου τοῦ δεῖνα … Νεοκοσμίῳ τῷ καὶ … εια … χίῳ μητρὸς Ἀρσινόης τῆς τοῦ δεῖνα … παρακεχωρηκέναι αὐτῷ ἀκολούθως τοῖς ᾠκονομημένοις διὰ
μετόχοις … … κώμης β … … αστις Πακω … διεγράφη ὑπὲρ τῶν … ειων ἀριθμήσεως
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θάλασσα (thalassa) means 'the sea' and is often used in the New Testament to refer to various bodies of water, including the Mediterranean and the Red Sea. It can also denote an inland lake, such as the Sea of Galilee. The term appears in several verses, including Matthew 23:15 and Acts 7:36. Some sources note its connection to the idea of agitation, but interpretations vary.
THE connexion of θάλασσα with the verb ταράσσειν, that it means properly the agitated or disturbed, finds favour with 1 I cannot regard as an evidence of such reconsecration the wellknown words of Ignatius, Ad Rom. 7: ὃ ἐμὸς ἔρως ἐσταύρωται. It is far more consistent with the genius of these Ignatian Epistles to take épws subjectively here, ‘ My love of the world is crucified,’ .6. with Christ ; rather than objectively, ‘ Christ, the object of my love, is crucified.’ 2 Consult on ἔρως the noble fragment from Sophocles, preserved by Stobeeus : Νόσημ᾽ ἔρωτος τοῦτ᾽ ἐφίμερον κακόν. ἔχοιμ᾽ ἂν αὐτὸ μὴ κακῶς ἀπεικάσαι, ὅταν πάγου φανέντος αἰθρίου χεροῖν κρύσταλλον ἁρπάσωσι παῖδες ἀσταγῆ. τὰ πρῶτ᾽ ἔχουσιν ἡδονὰς ποταινίους, τέλος δ᾽ ὃ χυμὸς οὔθ᾽ ὅπως ἀφῇ θέλει οὔτ᾽ ἐν χεροῖν τὸ κτῆμα σύμφορον μένειν. οὕτω γε τοὺς ἐρῶντας αὑτὸς ἵμερος δρᾶν καὶ τὸ μὴ δρᾶν πολλάκις προΐεται. §xul1 SYNONYMS OF THE…
Read the full entry →θάλασσα, -ης, ἡ,
[in LXX chiefly for יָם;]
the sea: Mt 23:15, Mk 11:23, Lk 21:25, Ro 9:27, He 11:12, Ja 1:6, Ju 13, Re 7:1, al.; τὸ πέλαγος τῆς θ. (v. Tr., ut infr.), Mt 18:6; ὁ οὐρανὸς κ. ἡ γῆ κ. ἡ θ., of the whole world, Ac 4:24, al. (Hg 2:7); θ. ὑαλίνη, Re 4:6 15:2; of the Mediterranean, Ac…
Read the full entry →θάλασσα [cf. B. 7], -ns, 7, (akin to ads [better, allied to ταράσσω etc., from its tossing; ef. Vanitek, p. 303]; Sept. for D>), [fr. Hom. down], the sea; [on its distinetion from πέλαγος see the latter word]; a. univ.: Mt. xxiii. 15; Mk. xi. 23; Lk. xvii. 2,6; xxi. 25; Ro. ix. 27; 2Co. xi. 26; Heb. xi. 12;,Jas.i.6; Jude 13; Rev. Vil. 1-3, ete.; ἐργάζεσθαι τὴν θάλ. (see ἐργάζομαι, 2 a.), Rey. xviii. 17; τὸ πέλαγος τῆς Bad. (see πέλαγος, a.), Mt. xviii. 6; joined with γῆ and οὐρανός it forms a periphrasis for the whole world, Acts iv. 24; xiv. 15; Rev. v. 13; x. 6 [L WHbr.]; xiv. 7, (Hage. ii. 7; Ps. exlv. (exlvi.) 6; Joseph. antt. 4, 3, 2; [e. Ap. 2,10,1]); among the visions of the Apocalypse a glassy sea or sea of glass is spoken of; but what the writer symbolized by this is not quite clear: Rev. iv. 6; xv. 2. b. spec. used [even without the art., cf. W. 121 (115); Β. § 124, 8b.] of…
Read the full entry →θάλασσα. BGU II. 4237 (ii/a.D.) (= Selections, p. 90) εὐχαριστῶ | | from Cnidus, Sy// 8152, where a woman devotes to Demeter (cf. 2 Cor 1178) ἔσωσε, P Oxy VII. 1067*9 (iii/A.D.) ἀγόρασόν ᾿ τῷ κυρίῳ Σεράπιδι, ὅτι μου κινδυνεύσαντος εἰς θάλασσαν μοι ὀψαρίδιον ἐκ τῆς θαλάσσης (cf. Jn 2119), and from the inserr. Michel 372" (ii/B.c.) ἐργα[ζ]όμενός τε κατὰ θάλασσαν ἐργασίαν, 7. 52119 (ii/B.c.) κατὰ γῆς καὶ κατὰ θαλάσσας. For references to ἣ ἐρυθρὰ θάλασσα, as in Ac γ35, Heb 117%, cf. P Grenf I. 9% (iii/B.c.) ἐρ]υθρᾶι θαλάσσηι, OG/S 186° (B.C. 62) ὁ συγγενὴς καὶ ἐπιστράτηγος Kal στρατηγὸς τῆς ᾿Ινδικῆς καὶ ᾿Εἰρυθρᾶς θαλάσσης, 16. 190" (B.c. 51) ἐπὶ τῆς ᾿Ινδικῆς καὶ ᾿Εἰρυθρᾶς θαλάσσης : cf. also the intr. to P Ryl 11. 66 (late ii/p.c.). For the adj. θαλάττί--σσ-)ιος, see P Oxy I. 877 (A.D. 342) θαλαττίου ναυκληρίου, ‘a seagoing vessel,” 26. X. 1288® (iv/a.D.) eis διαγραφὴν πλύου θαλασσίας…
Read the full entry →θάλασσα (thalassa) — sea.
θάλασσα [θᾰ],
Attic dialectθᾰλᾰμ-ττα [Refs] (but θάλασσα 22.236 [Refs 4th c.BC+], ἡ: —sea, [Refs 8th c.BC+]: frequently of the Mediterranean sea, ἥδε ἡ θ. [Refs 5th c.BC+]; ἡ παρ᾽ ἡμῖν θ. [Refs 5th c.BC+]; ἡ ἐντὸς καὶ κ. ἡ. λεγομένη θ. [Refs 1st c.BC+]; ἡ ἔσω θ. [Refs 4th c.BC+]; ἡ ἔξω θ., of the Ocean, [Refs]; ἡ Ἀτλαντικὴ θ. [Refs]; ἡ μεγάλη θ. [Refs 1st c.AD+]; of a salt lake, [Refs 5th c.BC+]; κατὰ θάλασσαν by sea, opposed to πεζῇ, [Refs 5th c.BC+]; opposed to κατὰ γῆς, [Refs 5th c.BC+]; κατά τε γῆν καὶ κατὰ θ. [Refs 5th c.BC+]; τῆς θ. ἀνθεκτέα ἐστί one must engage in maritime affairs, [Refs 5th c.BC+]; οἱ περὶ τὴν θ. sea-faring men, [Refs 4th c.BC+] a sea of troubles, [Refs 4th c.BC+]; ὁ Κρὴς τὴν θ. (i.e. ἀγνοεῖ), of pretended ignorance…
Read the full entry →θάλασσα
thalassa
probably prolonged from 251; the sea (genitive case or
specially):--sea.
see GREEK for 251
θάλασσα, ης, ἡ
n.f.
the sea, lake
θάλασσα the sea, Hom., etc.; when he uses it of a particular sea, he means the Mediterranean, opp. to Ὠκεανός; — Hdt. calls the Mediterranean ἥδε ἡ θάλασσα; so, ἡ παρ᾽ ἡμῖν θάλ. Plat.; κατὰ θάλασσαν by sea, opp. to πεζῇ by land, Hdt.; to κατὰ γῆς, Thuc.:—metaph., κακῶν θ. a sea of troubles, Aesch.
a well of salt water, said to be produced by a stroke of Poseidon's trident, in the Acropolis at Athens, Hdt.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
90 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 91 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 224 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ γὰρ ἀναπτῆναι, φησίν, εἰς οὐρανὸν οὐδὲ πέραν θαλάσσης ἀφικέσθαι δεῖ κατὰ ζήτησιν τοῦ καλοῦ·
τῇ δὲ τρίτῃ ἵστησι τὴν γῆν ἀναχέας περὶ αὐτὴν τὴν θάλασσαν·
ὁμοίως περὶ τοῦ αὐτοῦ λέγει Δανιήλ: Καὶ εἶδον τὸ τέταρτον θηρίον τὸ πονηρὸν καὶ ἰσχυρὸν καὶ χαλεπώτερον παρὰ πάντα τὰ θηρία τῆς θαλάσσης, καὶ ὡς ἐξ αὐτοῦ ἀνέτειλεν δέκα κέρατα, καὶ ἐξ αὐτῶν μικρὸν κέρας παραφυάδιον, καὶ ὡς ἐταπείνωσεν ὑφ̓ ἓν τρία…
σηδυω … … … αμβα. … … ηρου … ε … ω θαλασσα … α … … … ἠλλαχέναι σοι
ἐν Μυὸς Ὅρμωι τῶι πρὸς τῇ ἐρυθρᾷ θαλάσσῃ ἔτους δωδεκάτου Αὐτοκράτορος Καίσαρος Δομιτιανοῦ Σεβαστοῦ Γερμανικοῦ Φαμενὼθ ἐνάτῃ καὶ εἰκάδι Ἀμμώνιος Εὐδαίμονος Πέρσης
θυγατρὸς αὐτῆς καὶ τοῦ ἀδελφοῦ μου. εὐχαριστῶ τῷ κυρίῳ Σεράπιδι ὅτι μου κινδυνεύσαντος εἰς θάλασσαν ἔσωσε εὐθέως. ὅτε εἰσῆλθον εἰς Μησήνους, ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς καὶ καλῶς
The Greek word ἅμα (*hama*) is primarily an adverb meaning 'at the same time' or 'at once.' It can also function as a preposition meaning 'together with,' typically followed by a dative case. In the New Testament, it appears in various contexts, such as Acts and Matthew, often indicating simultaneous actions or events.
ἅμα [Skr. sa, sama; Eng. same; Lat. simul; Germ. sammt, ete.; Curtius § 449; Vanitek p. 972. Fr. Hom. down]; 1. adv., at the same time, at once, together: Acts xxiv. 26; xxvii. 40; Col. iv. 8; 1 Tim. v. 13; Philem. 22; all to a man, every one, Ro. 111, 12. 2. prep. [W. 470 (439)], together with, with dat. : Mt. xiii. 29. ἅμα πρωΐ early in the morning: Mt. xx. 1, (in Grk. writ. ἅμα τῷ ἡλίῳ, ἅμα τῇ ἡμέρᾳ). In 1 Th. iv. 17 and y. 10, where ἅμα is foll. by σύν, ἅμα is an adv. (at the same time) and must be joined to the verb.
ἅμα. The adverbial use seen in Mt 20! may be illustrated by P Flor I. 36° (c. iv/a.D., init.) μνηστευσαμένου pov... τὴν ... [θ]υγατέρα ... [ἅ]μα ex νηπίας ἡλικίας, P Oxy VII. 1025}6 (late iii/A.D.) τῶν θεωριῶν ἅμ᾽ αὔ[ρ]ιον ἥτις ἐστὶν τ ἀγομ[έν]ων. For ἅμα = ‘at the same time,” see P Giss I. 138 (ii/A.D.) πέμψεις ἅμα τὰς Y ἐπιστολάς, P Oxy IV. 798 (probably B.C. 183) ds δ᾽ ἂν παραγένωνται οἱ σιτολόγοι ἐπὶ τὴν παράληψιν τῶν σιτικῶν ἀπομετρήσομεν ἅμα καὶ ταῦτα, αἰ. With ἅμα ς. dat. ‘together with,” cf. P Oxy IV. 658}8 (A.D. 250) τῶν ἱερῶν ἐγευσάμην ἅμα τῷ υἱῷ pov, so with a dat. Rein 26!4 (8.6. 104) ἅμα τῆι συγγραφῆι ταύτηι ἀναφερομένηι, P Oxy VI. 975 (i/A-D-) a loan to be repaid ἅμα τῇ ᾿μῇ τρύ[γ]ῃ», P Petr 1. 24 (3) ((. B.C. 249) ἅμα τῆι λοιπῆι ἀγορᾶι ἧι εἰλήφασι ἐγ βασιλικοῦ, P Flor I. 61° (A.D. 210) ἐχειροτονήθην ἅμ᾽ ἄλλοις, 16. 2115 (A.D. 239) ἅμα τοῖς τῆς κώμης δημοσίοις (neuter)…
Read the full entry →ἅμα (hama) — together.
ἅμᾰ [ᾰμ],
Doric dialect ἁμᾶ, which see: (see. entry near the end):
__A adverb at once, at the same time, mostly of Time, frequently added to τε.. καί, ἅμ᾽ οἰμωγή τε καὶ εὐχωλή[Refs 8th c.BC+]
__A.2 ἅ. μέν.. ἅ. δέ.., partly.. partly.., [Refs 5th c.BC+]
__A.3 in Prose ἅ. δέ.. καί.., ἅ. τε.. καί.., ἅ... καί.. may often be translated by no sooner.. than.., ἅ. δὲ ταῦτα ἔλεγε καὶ ἀπεδείκνυε[Refs 5th c.BC+]
__A.3.b ἅ. μῦθος ἔην, τετέλεστο δὲ ἔργον 'no sooner said than done', [Refs 8th c.BC+]
__A.3.c with participle and finite Verb in same sense, βρίζων ἅ... ἐξήμελξας εὐτραφὲς γάλα[Refs 4th c.BC+]; ἅ. εἰπὼν ἀνέστη as soon as he had done speaking, he stood up, [Refs 5th c.BC+]; τῆς ἀγγελίας ἅ. ῥηθείσης ἐπεβοήθουν as soon as news was…
ἅμα
hama
a primary particle; properly, at the "same" time, but freely used as a
preposition or adverb denoting close association:--also, and,
together, with(-al).
ἅμα
Adv
at the same time, along with
ἅμα hama 10x
also functions as an improper preposition with the genitive (2x), with, together with; at the same time
ἅμα Cf. ὁμοῦ, Lat. simul. at once, at the same time, Hom., etc.
prep. c. dat. at the same time with, together with, ἅμ᾽ ἠοῖ at dawn, Il.; ἅμα ἕῳ, ἅμα ἕῳ γιγνομένῃ Thuc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
10 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 10 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 67 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
ἐπανελθούσης δὲ πεπηλωμένης ἅμα καὶ θαλλὸν ἐλαίας κομιζούσης, μαθὼν τὴν γῆν ἀπηλλαγμένην τοῦ κατακλυσμοῦ μείνας ἄλλας ἑπτὰ ἡμέρας τά τε ζῷα τῆς λάρνακος ἐξαφίησιν αὐτός τε μετὰ τῆς γενεᾶς προελθὼν καὶ θύσας τῷ θεῷ συνευωχεῖτο τοῖς οἰκείοις.
Περὶ δὲ τοῦ συνδούλου μου Βούρρου, τοῦ κατὰ θεὸν διακόνου ὑμῶν ἐν πᾶσιν εὐλογημένου, εὔχομαι παραμεῖναι αὐτὸν εἰς τιμὴν ὑμῶν καὶ τοῦ ἐπισκόπου: καὶ Κρόκος δέ, ὁ θεοῦ ἄξιος καὶ ὑμῶν, ὅν ἐξεμπλάριον τῆς ἀφ̓ ὑμῶν ἀγάπης ἀπέλαβον, κατὰ πάντα με…
μου κινηθῆναι διὰ τὸ πρός τε τῶι θερισμῶι εἶναι καὶ τῆι συναγωγῆι τοῦ σίτου· ἅμα δὲ καὶ οἱ ἄγριοι βόες ἡμᾶς κεκωλύκασιν· Θεοδώραν δὲ ἀπέσταλκά σοι κομίζουσαν τὸν χιτῶνα
κατίσχειν μετʼ ἐμαυτοῦ. προσπαραλήψομαι δὲ καὶ Παῆσιν καὶ τοὺς υἱοὺς αὐτοῦ· δοκιμάζω γὰρ αὐτούς, ἅμα δὲ καὶ τῆς γῆς τῆς ἐνταῦθα οὐκ ἄπειροί εἰσιν. ὥρα δέ ἐστιν ἐργάζεσθαι ἀπὸ
ἐπιστολὴν ἵνα ἀφεθῶ· ὡσαύτως δὲ καὶ Πύθωνι καὶ Ἀντιπάτρωι γράψον αὐτοῖς ἵνα μνησθῶσιν αὐτῶι ἅμα τῆι ἐπιστολῆι τῆι παρὰ σοῦ ἀποδιδομένηι αὐτῶι. ἠξίωσα δὲ καὶ Νικαίαν ἀποδημῆσαι πρὸς σέ,
The Greek word ἀνίημι (i.e., *aniēmi*) is built from the prefix ἀν- and the root ἵημι, meaning to send or let go. It covers a range of meanings including to loosen, release, and give up. In the New Testament, it appears in contexts such as Acts 16:26, Acts 27:40, and Hebrews 13:5, where it conveys ideas of loosening bonds or leaving without support.
ἀν-ίημι, [ptep. plur. ἀνιέντες]: 2 aor. subj. ava, ptep. plur. ἀνέντες ; 1 aor. pass. dveOnv; to send back; to relax; contextually, to loosen: ri, Acts xvi. 26, (rods δεσμούς, Plut. Alex. M. 73); xxvii. 40. trop. τὴν ἀπειλήν, to give up, omit, calm [?], Eph. vi. 9; (τὴν ἔχθραν, Thue. 3, 10; τὴν ὀργήν, Plut. Alex. M.70). to leave, not to uphold, to let sink: Heb. xiii. 5, (Deut. xxxi. 6).
ἀνίημι (aniēmi) — to loosen/leave.
ἀνίημι, ης
(ἀνιεῖς, as if from ἀνιέω, uncertain in [Refs 8th c.BC+], ησι: imperfect ἀνίην, [Refs 8th c.BC+] and 3rd.pers.singular εις, ει, Ionic dialect 3rd.pers.singular ἀνίη[Refs 8th c.BC+]; 1st pers.singular ἀνίειν[Refs 2nd c.AD+]future ἀνήσω: perfect ἀνεῖκα: aorist 1 ἀνῆκ; Ionic dialect ἀνέηκα.:—the Homeric forms ἀνέσει[Refs 8th c.BC+], aorist optative ἀνέσαιμι[Refs], participle ἀνέσαντες[Refs 8th c.BC+]: aorist 2, 3rd.pers.plural ἀνεῖσαν[Refs 5th c.BC+], subjunctive ἀνῇς[Refs 4th c.BC+], Epic dialect 3rd.pers.singular subjunctive ἀνήη[Refs 8th c.BC+]infinitive ἀνεῖναι, participle ἀνείς:—passive, ἀνίεμαι: perfect ἀνεῖμαι[Refs 5th c.BC+], 3rd.pers.plural perfect ἀνέωνται[Refs 5th c.BC+]infinitive ἀνἑῶσθαι (sic) [Refs]: aorist participle ἀνεθείς[Refs 5th c.BC+]: future ἀνεθήσομαι[Refs 5th c.BC+] Attic dialect: but even [Refs 8th…
Read the full entry →ἀνίημι
aniemi
from 303 and hiemi (to send); to let up, i.e. (literally) slacken or
(figuratively) desert, desist from:--forbear, leave, loose.
see GREEK for 303
ἀνίημι
v.
I let go, loosen, release, give up, neglect
ἀνίημι aniēmi 4x
(1) to loose, slacken, Acts 27:40; to unbind, unfasten, Acts 16:26; (2) to omit, dispense with, Eph. 6:9; (3) to leave or neglect, Heb. 13:5*
ἀνίημι For quantities, ἀνι epic, ἀνι_- attic; but Hom. has ἀνι_ει, ἀνι_έμενος. The forms ἀνιεῖς, -εῖ are formed as if they were from ἀνιέω. The Homeric forms in ἀνεσ- are created as if from ἀν-έζω. The Ionic form ἀνέωνται is formed as if from ἀν-εόω. to send up or forth, Hom., etc.; of the earth, to make spring up, Hhymn.; of females, to produce, Soph.:— Pass. to be sent up, produced, Aesch., etc.; to send up from the grave or nether world, id. Aesch., etc.
to send back, put back, open, Hom., Eur.
to let go, leave, Hom., etc.; c. gen. rei, δεσμῶν ἀνίει loosed them from bonds, Od.: to let go unpunished, Xen.
ἀν. τινί to let loose at one, ἀν. κύνας, Lat. canes immittere, Xen.; hence, ἄφρονα τοῦτον ἀνέντες Il.: c. inf. to set on or urge to do a thing, Hom.
Verb-2AAP-NPM — Verb · second aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-2AAP-NPM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
4 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 22 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
κοιλαίνεται δὲ καθʼ ἕκαστον πλευρὸν κοιλαίνουσά πως κατὰ παλαιστὴν τὸ ἔδαφος ἕλικος περιθεούσης τό τε ἄνω καὶ τὸ κάτω μέρος τοῦ σώματος, καθʼ ἕκαστον δὲ τῶν ποδῶν καὶ ταύτῃ ἐλήλατο κρίκος οὐκ ἄπωθεν τοῦ ἐπιθέματος, διʼ ὧν ᾔεσαν στελεοὶ χρύσεοι ξύλου…
ἐὰν ἐπὶ τοῖς νῦν χρόνοις ταλαιπωρῇ: μακάριος αὐτὸν ἀναμένει χρόνος: ἐκεῖνος ἄνω μετὰ τῶν πατέρων ἀναβιώσας εὐφρανθήσεται εἰς τὸν ἀλύπητον αἰῶνα.
τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νδ ἐλάσσων
Πατσεοῦς Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ν μέσος μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ ὀδόντι ἄνω ἀπὸ τῆς ὑπαρχούσης αὐτῷ οἰκίας ᾠκοδομημένης καὶ ἐστεγασμένης τῆς οὔσης ἐν τῷ ἀπὸ νότου
ἐκ τοῦ Παθυρίτου τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ
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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ζευκτηρία (i.e., *zeukteria*) refers to a fastening or band, specifically the crossbar of a double rudder. It is derived from the adjective ζευκτήριος meaning 'fit for joining.' This term appears only once in the New Testament, in Acts 27:40, and is not commonly found in other Greek literature.
*† ζευκτήριος, -α -ον
(< ζεύγνυμι),
fit for joining. As subst.,
ζευκτήριον, τό = ζυγόν, a yoke;
ζευκτηρία, -ας, ἡ = ζεύγλη, the crossbar of a double rudder: Ac 27:40 (found nowhere else).†
ζευκτηρία, -as, ἡ, (fr. the adj. ζευκτήριος, fit for joining or binding together), a band, fastening: Acts xxvii. 40. Found nowhere else.
ζευκτηρία (zeuktēria) — rope.
Related to: ζεύγλ-η, ἡ,
loop attached to the yoke (ζυγόν), through which the beasts' heads were put, χαίτη ζεύγλης ἐξεριποῦσα παρὰ ζυγόν [Refs 8th c.BC+]; ὑποδύντες ὑπὸ τὴν ζ. [Refs 5th c.BC+]; ὑπάγειν τοὺς ἵππους τῇ ζ. [Refs 2nd c.AD+]
2. ={ζεῦγος}[Refs 3rd c.BC+] —Not found in good _Attic dialect_ Prose.
II. cross-bar of the double rudder, [Refs 5th c.BC+]
ζευκτηρία
zeukteria
feminine of a derivative (at the second stage) from the same as 2218;
a fastening (tiller-rope):--band.
see GREEK for 2218
ζευκτηρία, ας, ἡ
n.f.
a band, fastening
ζευκτηρία zeuktēria 1x
a fastening, band, Acts 27:40*
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
καμήλων εἰς Φοινικῶνα καὶ παραλήμψῃ κιβάρια· μὴ οὖν ἄλλως ποιήσῃς· ἐγὼ γὰρ ἔχω ἔτι ζευκτηρίας παραλαβεῖν· κόμισαι παρὰ τοῦ καμηλίτου ζευκτηρίας τέσσαρας … … … ητ
ιϛ μυ ιϛ διὰ Καλοκαίρου ἀκόνη α στομωτηρίῳ με δ λατομίᾳ ἄνθρακος με γ ζευκτηρία λιθοπο α κ εἰς στομωτήριον μυ ιϛ δερματικοὶ κόφινοι ζ λατομίᾳ ἄνθρακος ν στωμητηρίῳ
μυ ιϛ λατομίᾳ με ϛ διὰ Καλοκαίρου ἀκόνη στομωτηρίῳ με α ἀσκοὶ ὑδρηγοὶ α ζευκτηρία λιθοπο α κ εἰς στομωτήριον στρογγυλων μυ ιϛ κ κόφινοι βύρσινοι ζ λατομίᾳ με
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-GPN — Article · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
T-GPN Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Neuter
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 πηδάλιον (pedalion) means 'rudder' and is derived from πηδός, referring to the blade of an oar. It appears in the New Testament in James 3:4 and Acts 27:40, highlighting its use in steering ships. The term also has metaphorical applications, such as referring to reins in horse riding.
* πηδάλιον, -ου, τό
(< πηδός, the blade of an oar),
a rudder: Ja 3:4; pl., Ac 27:40.†
πηδάλιον, -ου, τό, (fr. πηδόν the blade of an oar, an TiKpaives oar), fr. Hom. down, aship’s rudder: Acts xxvii. 40 [on the plur. see Smith, Voy. and Shipwreck of St. Paul, 4th ed., p. 183 sqq.; B.D.s.v. Ship (2); ef. Graser, Das Seewesen des Alterthums, in the Philologus for 1865, Ρ. 266 sq.]; Jas. iii. 4.
πηδάλιον, “‘rudder’’: P Oxy XIV. 1650" (freight account—i/1i A.D.) πηδαλίου (Sp.) vd (τετρώβολον), ‘rudder 14 dr. 4 ob.,” 76. XII. 14491 (return of temple property—a.D. 213-17) πηδάλ(ιον) τῆς [Newr(épas) ἢ, ‘Sa rudder representing Neotera” (Edd.), and for the plur., as in Ac 27°, P Lond 1164(2)8 (A.D. 212) (=ITI. p. 164) σὺν... πηδαλίοις δυσί, “*with two rudders ’’ (said of a boat).
πηδάλιον (pēdalion) — rudder.
πηδάλι-ον [ᾰ], τό,
(πηδόν) steering-paddle, rudder, [Refs 8th c.BC+]; π. δὲ ἓν ποιεῦνται (i.e. Αἰγύπτιοι) καὶ τοῦτο διὰ τῆς τρόπιος διαβύνεται [Refs 5th c.BC+]; Greek ships had a pair, hence in plural, of a single ship, [Refs 5th c.BC+]; πηδάλια ζεύγλαισι (cross-bars) παρακαθίετο [Refs 5th c.BC+]; ἀνέντες τὰς ζευκτηρίας τῶν π. [NT]; πηδάλια εἶχε τέτταρα τριακονταπήχη, of the τεσσαρακοντήρης of Ptolemy IV, [Refs 3rd c.BC+] to retire from a seafaring life, [Refs 5th c.BC+]
2. metaphorically, ἱππικὰ π., of reins, [Refs 5th c.BC+]
πηδάλιον
pedalion
neuter of a (presumed) derivative of pedon (the blade of an oar; from
the same as 3976); a "pedal", i.e. helm:--rudder.
see GREEK for 3976
πηδάλιον, ου, τό
n.n.
the rudder of a ship
πηδάλιον pēdalion 2x
a rudder, Acts 27:40; Jas. 3:4*
πηδάλιον πηδάλιον, ου, τό, πηδός a rudder or an oar used for steering, Od.; after Homer, a Greek ship commonly had two πηδάλια joined by cross-bars (ζεῦγλαι) and worked by a handle or tiller (οἴαξ).
metaph., ἱππικὰ π. of reins, Aesch.; πηδαλίῳ δικαίῳ νωμᾶν στρατόν Pind.; τὰ π. τῆς διανοίας Plat.
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
2 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.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ γὰρ ἄγκυραν ἢ πλάτην ἢ πηδάλιον γεωπόνῳ ἢ ἄροτρα καὶ σκαπάνην κυβερνήτῃ ἢ λύραν μὲν ἰατρῷ, μουσικῷ δὲ τὰ κατὰ τὴν χειρουργίαν δωρεῖσθαι ὄργανα καταγέλαστον, εἰ μὴ καὶ διψῶσι μὲν πολυτελῆ σιτία, πεινῶσι δὲ πολὺν ἄκρατον ἐπιφέρειν δεῖ πρὸς…
τὸν ἀνάπλουν τοῦ πυροῦ … πρὸς τὸν κατάπλουν τοῦ οἴνου ετι … ου καὶ πηδαλίου καὶ τοῦ ἐπὶ τῶν θη… ἀπαιτηθησομένου, ἔτι δὲ καὶ πάντων τῶν τοῦ ἀναπλόου καὶ
δραχμαὶ δ, τραπεζίτῃ δραχμὴ α, χειριστικοῦ δραχμαὶ ε, ἀλλαγῆς δραχμὴ α, ἑρμηνεῖ δραχμαὶ β, πηδαλίου δραχμαὶ ιδ τετρώβολον, φύλακι ἀπὸ γῆς καὶ κυδάρῳ τετρώβολον, γραμματεῦσι δραχμαὶ δ, Ἀρτεμεῖτι δραχμὴ
, λόγος Μέμφεως· κυάμου δραχμαὶ ριθ, νέου δραχμαὶ ε πεντώβολον, πηδαλίου δραχμαὶ ιδ πεντώβολον, τραπεζίτῃ δραχμὴ α, γένους δραχμαὶ η, ἐραυνητικοῦ δραχμαι … , ταμείου
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐπαίρω (i.e., *epairō*) means to lift up or raise, both literally and figuratively. It appears in various contexts, such as lifting hands in prayer (1 Tim 2:8) or being exalted with pride (2 Cor 10:5). The word is built from the prefix ἐπ- and the root αἴρω, and it is used in both the New Testament and classical literature.
ἐπ-αίρω
[in LXX for נָשָׂא, רוּם, etc. ;]
to lift up, raise: τ. ἀρτέμονα, Ac 27:40; χεῖρας, Lk 24:50, I Ti 2:8; κεφαλάς, Lk 21:28; ὀφθαλμούς, Mt 17:8, Lk 6:20 16:23 18:13, Jo 4:35 6:5 17:1; φωνήν, Lk 11:27, Ac 2:14 14:11 22:22; τ. πτέρναν (fig.), Jo 13:18. Pass., Ac 1:9; metaph., to be lifted up with pride: II Co 10:5…
Read the full entry →ἐπ-αίρω; 1 aor. ἐπῆρα, ptcp. ἐπάρας, impv. 2 pers. plur. ἐπάρατε, inf. ἐπᾶραι ; pf. ἐπῆρκα (Jn. xiii. 18 Tdf.); [Pass. and Mid., pres. éraipopat]; 1 aor. pass. ἐπήρθην ; (on the om. of iota subser. see αἴρω init.) ; fr. Hdt. down; Sept. chiefly for 871, also for ὉΠ; ἰο lift up, raise up, raise onhigh: τὸν ἀρτέμονα, to hoist up, Acts xxvii. 40 (τὰ ἱστία. Plut. mor. p. 870 [de Herod. malign. ὃ 39]); ras χεῖρας, in offering prayer, 1 Tim. ii. 8 (Neh. viii. 6; Ps. exxxiii. (exxxiv.) 2); in blessing, Lk. xxiv. 50 [ef. W. § 65, 4¢.] (Lev. ix. 22 [yet here ἐξάρας]; Sir. 1. 20); τὰς κεφαλάς, of the timid and sorrowful recovering spirit, Lk. xxi. 28 (so αὐχένα, Philo de prof. § 20); τοὺς ὀφθαλμούς, to look up, Mt. xvii. 8; Lk. xvi. 23; Jn. iv. 35; vi. 5; εἴς twa, Lk. vi. 20; εἰς τὸν οὐρανόν, Lk. xviii. 13; Jn. xvii. 1; τὴν φωνήν, Lk. xi. 27; Acts ii. 14; xiv. 11; xxii. 22, (Dem. 449, 13; Sept.…
Read the full entry →ἐπαίρω. P Petr III. 46(3)1} εἰς τοὺς ἐπαρθέντας τοίχους (corrected from τὸν ἐπαρθέντα), ‘walls built to a greater height” (Edd.). P Oxy X. 1272! (A.D. 144) Kal τὴν τοῦ πεσσοῦ θύραν ἐπηρ[μ]ένην ‘‘and that the door of the terrace had been lifted” (Edd.). Sy/Z 73774 (ii/a.D.) ‘‘ whoever wishes the resolutions just read to be passed and inscribed on a pillar—dparw τὴν χεῖρα. πάντες ἐπῆραν," where the compound following the simplex has the stronger perfective force (Pro/eg. p. 113). As illustrating the Jewish (Ps 285) and Christian (1 Tim 28) as well as, Pagan (Virg. dev. i. 93) practice of “lifting up’”’ hands in prayer, reference may be made to the two uplifted hands shown on the stele inscribed with the Jewish prayer for vengeance found at Rheneia: see Deissmann LAZ, Fig. 64, p. 424. MGr παίρίν)ω, “take,”…
Read the full entry →ἐπαίρω (epairō) — to lift up.
ἐπαίρω,
Ionic dialect and poetry ἐπᾰείρω [Refs 8th c.BC+]: future ἐπᾱρῶ (contraction from ᾰερ-) [Refs 5th c.BC+]: aorist ἐπῆρα, participle ἐπάρας [Refs 5th c.BC+]: perfect ἐπῆρκα [Refs 4th c.BC+] —passive, aorist ἐπήρθην, participle ἐπαρθείς: lift up and set on, [αὐτὸν] ἀμαξάων ἐπάειρραν lifted and set him upon.., [Refs 8th c.BC+]
2. lift, raise, κεφαλὴν ἐπαείρας [Refs 5th c.BC+]; πάντες ἐπῆραν (i.e. τὴν χεῖρα) [Refs 4th c.BC+]; ἐπαιρόμενα ἱστία, opposed to ὑφιέμενα, [Refs 1st c.AD+] —middle, με τεῷ ἐπαείραο μαζῷ didstliftand put me to thy breast, [Refs 3rd c.BC+]; [λόγχην] [Refs 5th c.BC+]
ἐπαίρω
epairo
from 1909 and 142; to raise up (literally or figuratively):--exalt
self, poise (lift, take) up.
see GREEK for 1909
see GREEK for 142
ἐπαίρω
v.
I raise, lift up
ἐπαίρω epairō 19x
to lift up, raise, elevate; to hoist, Acts 27:40; τὴν φωνήν, to lift up the voice, to speak in a loud voice, Lk. 11:27; τὰς χεῖρας, to lift up the hands in prayer, Lk. 24:50; 1 Tim. 2:8; τοὺς ὀφθαλμούς, to lift up the eyes, to look, Mt. 17:8; τὴν κεφαλήν, to lift up the head, to be encouraged, animated, Lk. 21:28; τὴν πτέρναν, to lift up the heel, to attack, assault; or, to seek one’s overthrow or destruction, Jn. 13:18; pass. to be borne upwards, Read the full entry →
ἐπαίρω ionic and poet. ἐπαείρω fut. -α^ρῶ aor1 -ῆρα Pass., aor1 ἐπήρθην to lift up and set on a car or stand, c. gen., Il.
to lift, raise, id. Il., Soph., etc.: Mid., ὅπλα ἐπαίρεσθαι Eur.
to exalt, magnify, Xen.
intr. to lift up one's leg or rise up, Hdt.
to stir up, excite, id. Hdt., Soph., etc.: — to induce or persuade one to do, c. inf., Hdt., Ar.: —Pass. to be led on, excited, Hdt., etc.
Pass., also, to be elated at a thing, id. Hdt., Thuc., etc.:—absol. to be conceited or proud, Ar.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
19 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 19 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 36 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.
ὁ δὲ σώφρων τὸν εἰς ἀσωτίαν δεινὸν ἐπᾶραι καὶ παρακαλέσαι τυφλὸν πλοῦτον, ἵνα βλέποντα ἀποδείξῃ·
ταῦτα ἀκούσας ὁ Πάρθος ἐπήρθη πρὸς τὸν πόλεμον, καὶ προφάσεως δικαίας μηδεμίαν ἀφορμὴν ἔχων τὰς ὑπὸ τοῦ πατρὸς αὐτῷ δοθείσας τιμὰς ἔπεμψεν ἀπαιτῶν, ἀπειθήσαντι δὲ πόλεμον κατήγγελλεν.
καὶ πάλιν λέγει: Εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου: καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐξεζήτησα τὸν τόπον αὐτοῦ, καὶ οὐχ εὗρον.
εἰς τὸ ἱερὸν τῆς Δήμητρος. εἰς τὸ ἄβατον θύραν α καὶ τὸν μέσον τοῖχον ἐπᾶραι καὶ τὸν τοῦ περιβόλου τοῖχον ἀπὸ βορρᾶ ἐπᾶραι.
αὐτὸς κωμογραμματεὺς ἐν οἷς εἰσι νῦν εἰς ἃς προεῖπον ἀνέδωκέν με κατʼ ἄγνοιαν καὶ ἐπήραν ἀρούρας ζ 𐅵 ἅσπερ κατ … ας ὁ αὐτὸς Πτολλᾶς ἐμερίσατο εἰς
καὶ εἰπεῖν ὅτι μὰ τὰς ἁγίας γραφὰς ταύτας ὅτι οὐκ οἶδα οὐ σύνοιδα ὅτι ἐπήρθη ἐκ τῆς ὕλης καὶ λιθίας καὶ θυρωμάτων τῆς σῆς οἰκήσεως τίποτε οὔτε οἶδα εἰς
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 ἀρτέμων (i.e., *artemon*) refers to a type of sail on a ship, specifically a foresail or topsail. It is derived from the verb ἀρτάω meaning 'to fasten.' In the New Testament, it appears in Acts 27:40, where its exact type is somewhat debated among scholars, with some suggesting it may refer to a smaller sail used in strong winds.
*† ἀρτέμων, -ωνος (Rec. -ονος), ὁ
(< ἀρτάω, to fasten to),
a fore-sail or top-sail: Ac 27:40 (v. DB, ext., 366b, 399a; MM, s.v.).†
ἀρτέμων, -ovos (LT Tr WH -avos, cf. W. 8 9,1d.; [B. 24 (22)]), 6, top-sail [or foresail?] of a ship: Acts xxvii. 40; cf. Meyer ad loc.; [esp. Smith, Voyage and Shipwr. of St. Paul, p. 192 sq.; Graser in the Philologus, 3d suppl. 1865, p. 201 sqq. ].
ἀρτέμων. What particular sail is to be understood by ἀ. in Ac 274° is uncertain. Sir W. M. Ramsay (Hastings’ D&B V. p. 399) refers to the case mentioned by Juvenal (Sa¢ 1259) where a disabled ship made its way into harbour welo prorva suo, which the scholiast explains avtemone solo. According to this, the ἀρτέμων would be a sail set on the bow. See also Breusing Die Nautik der Alten, p. 79 f. (cited by Preuschen, ad Ac 274° in HZN7).
ἀρτέμων (artemōn) — foresail.
ἀρτέμ-ων, ονος, ὁ,
(ἀρτάω) foresail of a ship, [NT+6th c.AD+]
II. principal pulley in a system, [Refs 1st c.BC+]
ἀρτέμων
artemon
from a derivative of 737; properly, something ready (or else more
remotely from 142 (compare 740); something hung up), i.e. (specially)
the topsail (rather foresail or jib) of a vessel:--mainsail.
see GREEK for 737
see GREEK for 142
see GREEK for 740
ἀρτέμων, ονος, ὁ
n.m.
a foresail, set on the bow
ἀρτέμων artemōn 1x
a topsail, foresail; or, according to others, the dolon of Pliny and Pollux, a small sail near the bow of the ship, which was hoisted when the wind was too strong to use the larger sails, Acts 27:40*
ἀρτέμων ἀρτάω prob. a foresail, NTest.
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
for'sal, for'-s'-l (Ac 27:40).
See SHIPS AND BOATS.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
τ Θέων τ Μαρῆς ρξ Ὧρος Πακύσιος σ … ο … λατας ρ κ Ἀρτέμων σ Πεκῦσις σ Εὔδημος σ Πομοῦς τ Νααρῶς τ Φατρῆς σ Τράλλις σ Πατῦνις
Ψενθοὺτ Νικολᾶς Τολμᾶς Ἕρμῶν Ἑρμοφείλου Λονχᾶς μ Ἀλεξᾶς νε Σεσονγῶσις κη … Ἀρτέμων ρμ η Κορ … αβος
ἐπὶ τῷ ἐνεστῶτι … ἔτει Ἀντωνείνου καὶ Οὐήρου τῶν κυρίων Σεβαστῶν ὁ υἱὸς μου Ἀρτέμων … ωνος … καὶ ὀφείλει ἐπικριθῆναι … ου μ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
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 πνέω (i.e., *pneo*) means 'to breathe' or 'to blow,' particularly in reference to wind. It is used in various contexts, including the New Testament, where it describes the wind in passages like Matthew 7:25 and 27. The word can also imply drawing breath or living, and it has metaphorical uses, such as expressing spirit or emotion.
πνέω; 1 aor ἔπνευσα; fr. Hom. down; fo breathe, to | blow: of the wind, Mt. vii. 25, 27; Lk. xii. 55; Jn. ii. 8; vi. 18; Rev. vii. 1; τῇ mveovoy sc. αὔρᾳ (ef. W. 591 (550); [B. 82 (72)]), Acts xxvii.40. [Comp.: éx-, ἐν-» ὑπο- πνέω.]
πνέω, ‘*breathe,” ‘‘blow”’: see the imprecatory tablet Wiinsch AF 315. found in the grave of an official of Imperial times in the neighbourhood of Carthage, στρέβλωσον (‘strain tight”’) αὐτῶν τὴν ψυχὴν καὶ τὴν καρδίαν ἵνα μὴ [π]νέωσιν. With Ac οἱ, cf. Herodas VIII. 58 τὰ δεινὰ πνεῦσαι (and see Headlam’s note p. 392).
πνέω (pneō) — to blow.
πνέω,
poetry πνείω as always in [Refs 8th c.BC+]future πνεύσομαι (ἐκ-) [Refs 5th c.BC+]; also πνευσοῦμαι [LXX+5th c.BC+] is falsa lectio in [Refs 4th c.BC+]: aorist 1 ἔπνευσα [Refs 8th c.BC+]perfect πέπνευκα (ἐπι-) [Refs 5th c.BC+] —passive, future πνευσθήσομαι (δια-) [Refs 2nd c.AD+]aorist ἐπνεύσθην (δι-) [Refs 8th c.BC+]present and imperfect, to which Trag. add future and aorist 1 active —For the form ἄμπνυε, see. {ἀναπνέω}; for ἀμπνύνθη, -πνυτο, see at {ἄμπνυτο}; and for perfect passive πέπνῡμαι, participle πεπνῡμένος, see at {πέπνυμαι}.—Like other disyllable Verbs in -έω, this Verb contracts only εε, εε; but ἐκπνέων is disyllable in [Refs 4th c.BC+]:—blow, of wind and air, οὐδέ ποτ᾽ οὖροι πνείοντες φαίνονθ᾽ [Refs 8th c.BC+]; τῷ πνέοντι (i.e. ἀνέμῳ or πνεύματι) [Refs 2nd c.AD+]; ἡ πνέουσα (i.e. αὔρα) [NT]; also of a flute-player, μέγα πνέων [Refs 2nd…
Read the full entry →πνέω
pneo
a primary word; to breathe hard, i.e. breeze:--blow. Compare 5594.
see GREEK for 5594
πνέω
v.
I blow
πνέω pneō 7x
to breathe; to blow, as the wind, Mt. 7:25, 27
πνέω Like other dissyl. Verbs in -έω, this Verb only contracts εε, εει to blow, of wind and air, Od., Hdt., attic; ἡ πνέουσα (sc. αὔρα) the breeze, NTest.
to breathe, send forth an odour, Od.:—c. gen. to breathe or smell of a thing, Anth.
of animals, to breathe hard, pant, gasp, Il., Aesch.
generally, to draw breath, breathe, and so to live, Hom.; οἱ πνέοντες ῀ οἱ ζῶντες, Soph.
metaph., c. acc. cogn. to breathe forth, breathe, μένεα πνείοντες breathing spirit, of warriors, Il.; so, πῦρ πν. Hes.; φόνον, κότον, Ἄρη Aesch.; so, πνέοντας δόρυ καὶ λόγχας Ar.; Ἀλφειὸν πνέων, of a swift runner, id. Ar.
μέγα πνεῖν to be of a high spirit, give oneself airs, Eur.; τόσονδ᾽ ἔπνευσας id. Eur.:—also, with a nom., as if it were the wind, μέγας πνέων id. Eur.; πολὺς ἔπνει καὶ λαμπρὸς ἦν…
Verb-PAP-DSF — Verb · present · active · participle · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
V-PAP-DSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Dative Number: Singular Gender: Feminine
wind (anemos:
1. Causes:
Unequal distribution of heat in the atmosphere causes currents of air or wind. The heated air rises and the air from around rushes in. The direction from which a current comes determines its name, as west wind coming from the West but blowing toward the East. When two currents of air of different directions meet, a spiral motion sometimes results.
See WHIRLWIND.
2. West Wind:
In Palestine the west wind is the most common. It comes from the sea and carries the moisture which condenses to form clouds, as it is turned upward by the mountains, to the cooler layers of the atmosphere. If the temperature reached is cool enough the cloud condenses and rain falls. Elijah looked toward the West for the "small cloud," and soon "the heavens grew black with clouds and wind" (1Ki 18:44 f). "When ye see a cloud rising in the…
7 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τραχύτατοι γάρ ἐστε εἰς ὀργὴν καὶ ἀπαραίτητοι καὶ πνεῖ λαμπρὸς ἔτι ὁ ἐν ἑκάστῳ θυμός.“
πρὶν ἢ τὰ ἄλση σαλεύεσθαι μὴ πνέοντος ἀνέμου.
Διὰ τοῦτο μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ὁ κύριος, ἵνα πνέῃ τῇ ἐκκλησίᾳ ἀφθαρσίαν, μὴ ἀλείφεσθε δυσωδίαν τῆς διδασκαλίας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, μὴ αἰχμαλωτίσῃ ὑμᾶς ἐκ τοῦ προκειμένου ζῆν.
, Ἰωάννης Μα … , Μάρκος Κυριλ … , Ἀθανάσιος Ἰωάννου, Σενούθιος Δανιὴλ, Πνει Γεωργίου, Ἐνὼχ Πεκυσίου, γίνονται ὀνόματα κε διʼ ἐμοῦ Θεοδώρου σὺν Θεῷ συμβολαιογράφου
γ διὰ Κυριακοῦ πρεσβυτέρου νομίσματος γ διὰ Δανιὴλ καὶ υἱοῦ αὐτοῦ νομίσματα β διὰ Πνει Τζατζωι νομίσματος γ … ⲙⲛ ⲃⲓⲕⲧⲱⲣ ⲙⲛ ⲥⲓⲟⲥ ⲙⲛ ⲁⲛⲧⲣⲉⲁⲥ ⲙⲛ … διασταλμός ⲛⲧⲁⲛⲥⲙⲛⲧϥ
1 … διὰ Ψάλος Διανη νομίσματος ϛ διὰ Μακαρίου Πκαμε … νομισμα … διὰ Πνει Λεωντίου νομισμα … διὰ Ἡρακλίου Ἑρμαῶτος νομισμα … διὰ Ἰωάννου Ὀννοφρίου νομισμα … διὰ
κατέχω is built from the prefix κατ- and the verb ἔχω, meaning to hold or possess. It encompasses a range of meanings including to hold fast, restrain, and detain. In the New Testament, it appears in contexts such as retaining faith (1 Thessalonians 5:21) and restraining evil (2 Thessalonians 2:6-7). The lexicons do not show significant disagreement.
κατέχω; impf. κατεῖχον; 2 aor. subjunc. κατάσχω; impf. pass. κατειχόμην ; 1. to hold back, detain, retain; a. τινά, from going away, foll. by τοῦ μή w. inf., Lk. iv. 42 [B. § 140, 16 8.; οἵ. W. 604 (561)]; τινὰ πρὸς ἐμαυτόν, Philem. 13. Pass. (as often in Grk. writ. fr. Hom. down; ef. Passow 8. v. p. 1677*; [L. and 5. 5. ν. II. 67), of some troublesome condition or circumstance by which one is held as it were bound: νοσήματι, Jn. v. 4[GT Tr WHom. the passage]; ἔν τινι, Ro. vii. 6. b. to restrain, hinder (the course or progress of): τ. ἀλήθειαν ἐν ἀδικίᾳ, Ro. i. 18; absol. τὸ κατέχον, that which hinders, se. Antichrist from making his appearance (see avrixpiotos); the power of the Roman empire is meant; 6 κατέχων he that hinders, checks, sc. the advent of Antichrist, denotes the one in whom that power is lodged, the Roman emperor: 2 Th. ii. 6 sq. (cf., besides De Wette and Liinemann ad…
Read the full entry →κατέχω royal ordinance—s.c. 118) κρατεῖν ὧν κατεσχήκασι κλή(ρων), ‘shall have the legal ownership of the lands which they have possessed ” (Edd.), P Oxy II. 237 Vili 22 (a.p, 186) διαζητοῦντί μοι μαθεῖν ἐκ τίνος ὑποθέσεως ἐτελεῖτο τὰς Αἰγυπτιακὰς γυναῖκας κατὰ ἐνχώριον νόμιμα (/ νόμισμα) κατέχειν τὰ ὑπάρχοντα τῶν ἀνδρῶν διὰ τῶν γαμικῶν συνγραφῶν κτλ., ‘when I wished to know on what pretext it came about that Egyptian wives have by native Egyptian law a claim upon their husbands’ property through their marriage contracts” etc. (Edd.). Cf. also P Oxy IV. γ7γ1315 (A.D. 97) where the parents κατέσχον τῇ ἐξ ἀλλήλων γενεᾷ τὰ ἑαυτῶν πάντα, ‘settled upon their joint issue the whole of their property” (Edd.). (2) From this it is an easy transition to the meaning ‘‘ lay hold of,” ‘* take possession of,’ as in Lk 14%: see e.g. P Amh II. 3076 (ii/B.c.) where in an official report regarding the…
Read the full entry →κατέχω (katechō) — to hold back/fast.
κατέχω,
future καθέξω (of duration) [Refs 8th c.BC+]aorist κατέσχον, poetry
__A κατέσχεθον [Refs 8th c.BC+]; Epic dialect 3rd.pers. singular κάσχεθε [Refs 8th c.BC+], Aeolic dialect κατέσκ [εθε] [Refs 7th c.BC+]; late aorist κατέσχα [Refs 4th c.AD+]
__A.I transitive, hold fast, καλύπτρην χείρεσσι [Refs 8th c.BC+]
__A.I.b hold back, withhold, εἴ με βίῃ ἀέκοντα καθέξει [Refs 8th c.BC+]: check, restrain, bridle, ἑωυτόν [Refs 5th c.BC+]; [γυναῖκε] [Refs 5th c.BC+]; ὀργήν, θυμόν, ὕβριν, etc., [Refs 5th c.BC+]; κ. τὴν ἀγωγήν put it off, [Refs]; κ. τὸ πλῆθος ἐλευθέρως, ἰσχύϊ, [Refs 5th c.BC+]; οὖρον hold in, [Refs 5th c.BC+]; ἑαυτὸν κατέχει μὴ ἐπιπηδᾶν restrains himself from.., [Refs 5th c.BC+]:—passive, to be held down, γλῶσσα κατείχετο [Refs 5th c.BC+]; to be bound…
κατέχω
katecho
from 2596 and 2192; to hold down (fast), in various applications
(literally or figuratively):--have, hold (fast), keep (in memory),
let, X make toward, possess, retain, seize on, stay, take, withhold.
see GREEK for 2596
see GREEK for 2192
κατέχω
v.
I hold fast, bind, restrain
κατέχω katechō 17x
(1) transitive, to hold down; to detain, retain, Lk. 4:42; Rom. 1:18; Phlm. 13; to hinder, restrain, 2 Thess. 2:6, 7; to hold downright, hold in a firm grasp, to have in full and secure possession, 1 Cor. 7:30; 2 Cor. 6:10; to come into full possession of, seize upon; to keep, retain, 1 Thess. 5:21; to occupy, Lk. 14:9; met. to hold fast mentally, retain, Lk. 8:15; 1 Cor. 11:2; 15:2…
Read the full entry →κατέχω fut. καθέξω fut. κατασχήσω aor2 κατέσχον poet. κατέσχεθον epic 3rd sg. κάσχεθε trans. to hold fast, Hes.
to hold back, withhold, Hom.:— to check, restrain, control, bridle, Hdt., attic: —Pass. to be held down, to be bound, kept under, Hdt.
to detain, id. Hdt., Xen.:—Pass. to be detained, to stay, stop, tarry, Hdt., Soph.
to have in possession, possess, occupy, Trag.
of sound, to fill, ἀλαλητῷ πεδίον κατέχουσι Il.; κ. στρατόπεδον δυσφημίαις to fill it with his grievous cries, Soph.
βιοτὰν κ. to continue a life, id. Soph.
to occupy, be spread over, cover, νὺξ κάτεχ᾽ οὐρανόν Od.; ἡμέρα κατέσχε γαῖαν Aesch.:—in Mid., κατέσχετο πρόσωπα covered her face, Od.
of the grave, to confine, cover, Hom.
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
18 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 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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ἀπέστειλεν οὖν τὸν ἔριφον κομίσασθαι τὸν ἀρραβῶνα παρὰ τῆς γυναικός, οὐ τοῦτο προῃρημένος πάντως ἀπολαβεῖν, ἀλλ’ εἴ ποτε ἀναξία τοῦ κατέχειν ἐκείνη γένοιτο.
οὕτως δʼ αὐτοὺς Ῥουβῆλος ὁρῶν ἔχοντας ὁ πρεσβύτατος αὐτῶν καὶ πρὸς τὴν πρᾶξιν ὡμονοηκότας ἐπειρᾶτο κατέχειν ὑποδεικνὺς τὸ μέγεθος τοῦ τολμήματος καὶ τὸ ἐπʼ αὐτῷ μύσος,
προσεληλυθέναι αφ … τῇ κατοχῇ αὐτοῦ ἀκολούθως τοῖς τῆς χώρας νόμοις διὰ τὸ αὐτὴν κατέχειν τὴν Διονυσίου συγγραφὴν Αἰγυπτίαν καὶ εἶναι αὐτόθεν ἀκύρους τὰς δύο συνχωρήσεις, μὴ ἐπελεύσεσθαι δὲ
δὲ Δημητρίας ὡσαύτως μετερχομένης τὸν Φανίαν ἀργυρίου δραχμὰς τρισχιλίας ἑξακοσίας … ν … οκα κατείχετο παρʼ ἑαυτῇ μέχρι τῆς τοῦ δανείου κομιδῆς, ἀποπεφηνότος τοῦ Κάρου ἀκολούθως τοῖς γενομένοις ὑπʼ
διαζητοῦντί μοι μαθεῖν ἔκ τινος ὑποθέσεως ἐγένετο τὰς Αἰγυπτίας γυναῖκας κατὰ τὰ ἐνχώρια νόμιμα κατέχειν τὰ ὑπάρχοντα τῶν ἀνδρῶν διὰ τῶν γαμικῶν συνγραφῶν ἑαυταῖς τε καὶ τοῖς τέκνοις, πλειστάκις
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-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 αἰγιαλός (lemma: aigialos) means 'sea-shore' or 'beach.' It is derived from the idea of the sea rushing onto the shore. This term appears in several New Testament verses, including Matthew 13:2 and John 21:4. Lexicographers note various possible derivations, but there is no consensus on a single origin.
αἰγιαλός, -οὔ, 6, the shore of the sea, beach, [fr. Hom. down]: Mt. xiii. 2, 48; Jn. xxi. 4; Acts xxi. 5; xxvii. 39,40. (Many derive the word from ἄγνυμι and dds, as though equiv. to axrn, the place where the sea breaks ; others fr. αἶγες billows and ds [Curtius § 140; Vaniéek p. 83]; others fr. ἀΐσσω and ἅλς [Schenkl, L. and S., s. vy. ], the place where the sea rushes forth, bounds forward.)
αἰγιαλός. The word is common (MGr = ‘‘seashore”) ; but it may be noted that in P Tebt I. 79 (c. B.c. 148) it refers to the shore of Lake Moeris; in 26, 82 (B.C. 115) and 83 (late ii/u.c.) to the shore of a marshy lake then covering the neighbourhood of Medinet Nehds (see the editors’ note on p. 346). So P Fay 82? (a.D. 145), P Tebt II. 308° (A.D. 174). On the use of the term in Ac 27°9, see W. M. Ramsay St Paul, p. 341, and Expositor V. vi. p. 154 ff. P Fay 222 (iii/A.D.) is the beginning of a document addressed Φιλίππῳ αἰγιαλοφύλακι ᾿Αρσινοί[του]. We find γῆ αἰγιαλῖτις mentioned in P Oxy VI. g18™ti 19 (1i/a.p.), P Lond 9247 (a.p. 187-8) (=III. p. 134): Sir F. ἃ. Kenyon renders ‘land on the border of the lake.” , Αἰγύπτιος
αἰγιαλός (aigialos) — shore.
αἰγιᾰλός, ὁ,
sea-shore, beach, [Refs 8th c.BC+]; distinguished from ἀκτή, [Refs 5th c.BC+]; αἰγιαλὸν ἔνδον τρέφει a whole beach of voting-pelbles, [Refs 5th c.BC+], of deaf persons, [Refs 2nd c.AD+]
αἰγιαλός
aigialos
from aisso (to rush) and 251 (in the sense of the sea; a beach (on
which the waves dash):--shore.
see GREEK for 251
αἰγιαλός, οῦ, ὁ
n.m.
sea-coast, beach
αἰγιαλός αἴξ 11 the sea-shore, beach, strand, Hom., Hdt.; αἰγιαλὸν ἔνδον τρέφει, i. e. he has a whole sea-beach (i. e. quantities of voting-pebbles, ψῆφοι) in his house, Ar.
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
shor:
(1) choph, always of the Mediterranean, variously translated "haven," "beach," "shore," "sea-shore," "coast," "sea coast" (Ge 49:13; De 1:7; Jos 9:1; Jud 5:17; Jer 47:7; Eze 25:16).
(2) saphah, literally, "lip"; compare Arabic shafat, "lip"; of the sand upon the seashore, a figure of multitude (Ge 22:17; Ex 14:30; Jos 11:4; Jud 7:12;
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εὐρεῖς γὰρ ἔστιν ὅτε κόλποι θαλάττης ὑποσυρείσης ἀμπώτεσι βαθὺς ἐξαίφνης αἰγιαλός εἰσι καὶ μικρὸν ὕστερον ἀναχυθείσης πελάγη βαθύτατα οὐ βραχείαις ὁλκάσιν ἀλλὰ μυριοφόροις ναυσὶν ἐμπλεόμενα·
κινδυνεύοντα δʼ αὐτὸν ἐν τῇ παρατάξει σὺν ὅλῳ τῷ δεξιῷ κέρατι ῥύεται περιελθὼν Ἀντίπατρος παρὰ τὸν αἰγιαλὸν τοῦ ποταμοῦ·
ἕνεκα τοῦ τὴν κώμην … … κεισθαι … … πρόσφορον ἡμῖν περιγίνεσθαι, τὸν δὲ αἰγιαλὸν ἐξ οὗ ὑδρεύονται ἀπέχειν … σχοινον, κατὰ δὲ καιρούς τινας τῶν ὑδάτων εἰς τὴν
προσφέρομεν, κύριε, χρῄζουσαν τῆς σῆς ἐκδικίας ἥτις ἔχει τὸν τρόπον τοῦτον· ἔστιν παρʼ ἡμῖν αἰγιαλὸς ἀναγραφόμενος περὶ τὴν ἡμετέραν κώμην, ὢν ἐν πλείσταις ἀρούραις· καὶ ὁπόταν ἡ τοιαύτη γῆ
τὴν προκιμένην κώμην πρὸς μόνον τὸ ἐνεστὸς β ἔτος ὧν γείτονες νότου χέρσος βορρᾶ αἰγιαλὸς ἐφυδωρ, ἀπηλιώτου αἰγιαλοῦ ἐδάφη, λιβὸς αἰγιαλοῦ ἐδάφη, ἐκφορίου κατʼ ἄρουραν πυροῦ ἀρταβῶν δύο ὧν