Acts 7:21 — Word Study
N1904ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
BSAWhen was being exposedektithēmi▸ [exposed, abandoned] thende heautos took upanaireō▸ him theho daughterthugatēr [the king's female child, a princess] of PharaohPharaō andkai brought upanatrephō▸ [nourished, educated, reared] himautos for herselfheautou foreis a son.uhios [a child, a male descendant]
| Greek | English | Parsing |
|---|---|---|
| ἐκτεθέντος | When was being exposed | Verb, aorist, passive |
| δὲ | then | Conjunction |
| αὐτοῦ | he | Personal pronoun, accusative, singular |
| ἀνείλατο | took up | Verb, second aorist, middle |
| αὐτὸν | him | |
| ἡ | the | Article, nominative, singular |
| θυγάτηρ | daughter | Noun, nominative, singular |
| Φαραὼ | of Pharaoh | Noun, proper name, indeclinable |
| καὶ | and | Conjunction |
| ἀνεθρέψατο | brought up | Verb, aorist, middle |
| αὐτὸν | him | Personal pronoun, accusative, singular |
| ἑαυτῇ | for herself | Reflexive pronoun, third person, dative |
| εἰς | for | Preposition |
| υἱόν. | a son. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When he was set outside, Pharaoh’s daughter took him and brought him up as her own son. |
| KJV | And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son. |
| ASV | and when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son. |
| YLT | and he having been exposed, the daughter of Pharaoh took him up, and did rear him to herself for a son; |
| WEB | When he was abandoned, Pharaoh’s daughter took him up and reared him as her own son. |
| BBE | And when he was put out, Pharaoh's daughter took him and kept him as her son. |
The translations differ primarily in their rendering of ἐκτεθέντος and ἀνεθρέψατο — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that detail the actions taken by Pharaoh's daughter.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἐκτίθημι
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 7:21
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 Early Life of Mosesgenerated
Acts 7:21 describes how Moses was abandoned as an infant, and how Pharaoh's daughter discovered him. This event is pivotal, as it sets the stage for Moses' future role as a leader of the Israelites. The context of this verse is found in Stephen's speech, where he recounts the history of the Israelites to the Sanhedrin, highlighting God's providence in Moses' life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 2:2–10 | and she conceived and gave birth to a son. When she saw that he was a beautiful child, she hid him for three months. |
| 2 | Deuteronomy 32:26 | I would have said that I would cut them to pieces and blot out their memory from mankind, |
| 3 | Hebrews 11:24 | By faith Moses, when he was grown, refused to be called the son of Pharaoh’s daughter. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — ἐκτεθέντος, ektithēmigenerated
The word ἐκτίθημι is a passive participle meaning 'exposed' or 'abandoned'. It combines the prefix ἐκ (out) with τίθημι (to place), indicating something that has been set forth or made known. In this context, it refers to Moses being set outside, or left in a vulnerable position.
The passive voice indicates that Moses did not expose himself; rather, he was placed in this situation by others. This highlights the role of Pharaoh's daughter in taking him in and raising him, emphasizing the theme of divine intervention in his life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible states, 'When he was set outside, Pharaoh’s daughter took him and brought him up as her own son.' This is echoed in the KJV and ASV, which use 'cast out' and 'took him up' respectively.
Other translations vary slightly in wording. The YLT uses 'exposed', while the WEB opts for 'abandoned'. The term for Pharaoh is consistently rendered as 'Pharaoh' in most versions, while 'brought up' is rendered as 'nourished' in some (like the KJV) and 'reared' in others (like the WEB).
Sentence Structuregenerated
The sentence is structured around a main verb, ἀνείλατο, took up, which governs the actions of Pharaoh's daughter. The participial phrase ἐκτεθέντος provides context for the action, indicating Moses' exposure.
The subject of the main clause is 'Pharaoh's daughter', while the object is 'him'. The indirect object is 'for herself', indicating the personal nature of the action.
Septuagint Backgroundgenerated
ἐκτίθημι does not have a direct equivalent in the Septuagint, but it relates to Hebrew words that convey the idea of placing or exposing, such as נָתַן (to give or put). This connection emphasizes the act of setting someone in a particular position.
θυγάτηρ, meaning 'daughter', corresponds to the Hebrew בַּת, which is commonly used in familial contexts throughout the Old Testament.
In plain words — the whole versegenerated
Acts 7:21 tells us that after Moses was abandoned, Pharaoh's daughter found him and raised him as her own son. This moment was crucial in Moses' life, as it led to his upbringing in the Egyptian royal household.
Frequently Asked Questionsgenerated
This phrase indicates that Moses was abandoned or exposed, left in a vulnerable state, which ultimately led to his rescue by Pharaoh's daughter.
Pharaoh's daughter plays a crucial role in Moses' life by adopting him, which allows him to grow up in the Egyptian royal court and later become the leader of the Israelites.
This event marks the beginning of Moses' journey, which includes leading the Israelites out of Egypt and fulfilling God's plan for His people.
The term 'brought up' suggests that Pharaoh's daughter not only cared for Moses physically but also educated and nurtured him, shaping his identity and future.
Reflection Questionsgenerated
- In what ways have I experienced unexpected support or care in my life, similar to how Moses was cared for by Pharaoh's daughter?
- How can I recognize and embrace the roles that others play in my own journey, just as Pharaoh's daughter played a vital role in Moses' life?
- What lessons can I learn from Moses' early life about God's providence and timing?
- How can I be a source of support and encouragement for others who may feel abandoned or vulnerable?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Acts 7:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when he was cast out,.... Into the river, or by the river, as some copies read; the Syriac version adds, by his own people; by his father and mother and sister; who might be all concerned in it,
Read John Gill on Acts 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. And when he was cast out , [ Ektethenta (G1620)] - or 'exposed;' for his mother "could not longer hide him" (Exodus 2:3).
Read Robert Jamieson on Acts 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWas cast out; exposed and left, , &c.; now was the time for God to take him up, as in . Pharaoh’ s daughter, an enemy to God’ s Israel; yet God did make use of her to bring tip and educate Moses, who was their deliverer, adopting him for her son, , and giving him education accordingly.
Read Matthew Poole on Acts 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments21 And when he was cast out, Pharaoh’ s daughter took him up, and nourished him for her own son. Ver. 21.
Read John Trapp on Acts 7 →CambridgeThe Cambridge Bible for Schools and Colleges21. nourished him for her own son] Jewish tradition says that the king had no son, and so Moses was designed by the king’s daughter to succeed to the kingdom. Josephus (Antiq. ii. 9. 7), where she speaks of him as “a child of a divine form and generous mind.”
Read Cambridge on Acts 7 →Albert Barnes1798–1870Barnes' Notes on the BibleWas cast out - When he was exposed on the banks of the Nile, Exodus 2:3. And nourished him - Adopted him, and treated him as her own son, Exodus 2:10. It is implied in this that he was educated by her.
Read Albert Barnes on Acts 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Part—A share by their own right or character. Lot—By the allotment or assignment of God. This matter—Of dispensing the Holy Ghost. Not right—Literally, not straight.
Read Daniel Denison Whedon on Acts 7 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
When he was set outside, Pharaoh’s daughter took him and brought him up as her own son.
When he was abandoned, Pharaoh’s daughter took him up and reared him as her own son.
When he was set outside, Pharaoh’s daughter took him and brought him up as her own son.
and when he had been abandoned, Pharaoh’s daughter adopted him and brought him up as her own son.
Tyndale line
And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.
and when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.
and when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.
And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.
And when he was cast out, Pharaohs daughter tooke him vp, and nourished him for her owne sonne.
Strictly literal
And when he was cast out, the daughter of Pharaoh took him up, and brought him up for herself [to be] for a son.
and he having been exposed, the daughter of Pharaoh took him up, and did rear him to herself for a son;
and he having been set outside, the daughter of Pharaoh took him up, and reared him to herself for a son;
When he was placed outside, Pharaoh's daughter adopted him and raised him as her own son.
From the Latin
And when he was exposed, Pharao’s daughter took him up, and nourished him for her own son.
Simplified
When he had to be abandoned, Pharaoh's daughter rescued him and took care of him as her own son.
And when he was put out, Pharaoh's daughter took him and kept him as her son.
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.
Exposito autem illo, sustulit eum filia Pharaonis, et nutrivit eum sibi in filium.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܐܫܬܕܝ ܡܢ ܐܡܗ ܐܫܟܚܬܗ ܒܪܬ ܦܪܥܘܢ ܘܪܒܝܬܗ ܠܗ ܠܒܪܐ
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.
ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
The standard critical text of the New Testament.
ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
The previous edition, still widely cited.
ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
The Society of Biblical Literature edition, freely licensed.
ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
The edition that turned scholarship toward the earliest manuscripts.
ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
An independent critical text built from the oldest witnesses then known.
ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
A recent critical edition following documentary evidence closely.
— δὲ — ἀνείλατο — ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
The reading of the majority of surviving manuscripts.
— δὲ — ἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἐκτεθέντος When was being exposed | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| αὐτοῦ he | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| αὐτὸν him | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 7:21
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐκτίθημι (i.e., *ektithemi*) is composed of the prefix ἐκ (out) and the root τίθημι (to place). It means to expose or set forth, and is used in both literal and metaphorical contexts, such as exposing a child (Acts 7:21) or expounding ideas (Acts 11:4, 18:26, 28:23). The lexicons show some variation in usage examples but agree on its core meanings.
ἐκ-τίθημι : 1 aor. pass. ptep. ἐκτεθείς ; Mid., impf. ἐξετιθέμην ; 2 aor. e&ebeunv; to place or set out, expose; Ὶprop.: an infant, Acts vii. 21; (Sap. xviii. 5; [Hdt. 1, 112]; Arstph. nub. 531; Ael. v. h. 2,7; Leian. de sacrif. 5, and often). 2. Mid. metaph. /o set forth, declare, expound: Acts xi. 4; τί, Acts xviii. 26; xxviii. 23; ([Aristot. passim]; Diod. 12, 18; Joseph. antt. 1, 12, 2; Athen. 7 p. 278 d.; al.).
ἐκτίθημι is used = ‘expose ”’ an infant, as in Ac 731 (cf. 19 ἔκθετα), in BGU IV. rroq*4 (B.c. 8) τὸ βρέφος ἐκτίθεσθαι. The verb is common = ‘‘ post up” a notice etc., e.g. P Hib I. 29° (c. B.C. 265) ὁ δὲ τελώνης το[ῦτο τὸ] γραμματί εἴον] γράψας εἰς λεύκωμα μεγάλοις γράμμασιν (cf. Gal 6!) ἐκτιθέτίω πρὸ] τοῦ ἀγοραν[ομί]ου ἑκάστης ἡ[μ]έρας, ‘and the tax-farmer shall write this document upon a notice board in large letters and expose it in front of the agoranomus-office every day” (Edd.), P Par 63% (B.c. 164) (=P Petr III. p. 24) ὥπως τοῦτο μὲν ἔν τε ταῖς μητροπόλεσιν ἐκ[τ]εθῆι, “that this be posted up in the chief towns’’: cf. 26. 498 (B.c. 164-158) (= Witkowski,? p. 69) τοσ[αὐ]τὴν ἐμαυτοῦ ἐλευθερ[ιότητ]α [ο]ὐὺ βαναυσίαν ἐκτέθει[κ]α πᾶσιν ἀνθρώποις, and with the corresponding subst. (as in Esther 814, 17 A) P Petr IL. 13 (184)?° (B.c. 258-3) ἔκθες οὖν ἔκθεμα καὶ προκήρυξον, ‘issue a…
Read the full entry →ἐκτίθημι (ektithēmi) — to explain/expose.
ἐκτίθημι
(infinitive -τιθεῖν[Refs]future -θήσω: perfect -τέθεικα[Refs 2nd c.BC+]:—set out, place outside, πυκινὸν λέχος [Refs 8th c.BC+]; expose on a desert island, [Refs 5th c.BC+]; expose a new-born child, [Refs 5th c.BC+] —so in passive, τέθνηκε.. θηρσὶν ἐκτεθείς[Refs]; expose, ἑαυτὸν βέλεσι [Refs 1st c.AD+] —middle, ἐκτίθεσθαι λείαν εἰς Βιθυνούς export it thither, [Refs 1st c.AD+]
II. set up, offer for a prize, λέβητας ἐκτιθεὶς φέρειν [Refs 5th c.BC+]
II. b fix or grant allowances, rates of pay, etc., [Refs 3rd c.BC+]
II.2. exhibit publicly, post up, νόμους πρὸς τοὺς ἐπωνύμους Decrees cited in [Refs 5th c.BC+]; ὀνόματα εἰς στοάν [Refs 3rd c.BC+] —passive, ὅπως ἐκτεθῶσι [οἱ νόμοι]…
ἐκτίθεμι
ektithemi
from 1537 and 5087; to expose; figuratively, to declare:--cast out,
expound.
see GREEK for 1537
see GREEK for 5087
ἐκτίθημι
v.
I put out or expose a child, set forth, explain
ἐκτίθημι fut. -θήσω to set out, place outside, Od.: to expose on a desert island or to expose a new-born child, Hdt., attic:—Mid. to export, Plut.
to set up in public, exhibit publicly, νόμους Dem.
Verb-APP-ASM — Verb · aorist · passive · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-APP-ASM Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Accusative Number: Singular 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 10 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐν αἰσθήσει κακῶν ἀργαλεωτέρων διαφθείρηται.“ καὶ οἱ μὲν ἀγνοίᾳ τοῦ μέλλοντος ἀπῄεσαν οἰκτρῷ κατεσχημένοι πένθει, ἀδελφὴ δὲ τοῦ ἐκτεθέντος βρέφους ἔτι παρθένος ὑπὸ φιλοικείου πάθους μικρὸν ἄποθεν ἐκαραδόκει τὸ ἀποβησόμενον·
τά τε κατὰ τὸ Σιναῖον ὄρος αὐτῷ συντυχόντα καὶ τὰς τοῦ θεοῦ φωνὰς καὶ τὰ πρὸς πίστιν ὧν οὗτος αὐτῷ προστάξειεν ὑπʼ αὐτοῦ δειχθέντα σημεῖα καθʼ ἕκαστον ἐξετίθετο, παρεκάλει τε μὴ ἀπιστοῦντα τούτοις ἐμποδὼν ἵστασθαι τῇ τοῦ θεοῦ γνώμῃ.
r γέγραπται γραφὴ ἔτους γ Ἐπεὶφ κγ. Δωροθέωι ἐπιμελητῆι παρὰ … κωμογραμματέως Τάνεως. ἐμοῦ ἐκτεθέντος ἀντιγραφομένου παρὰ βασιλικοῦ γραμματέως τὸ περὶ Τάνιν ἐργαστήριον τοῦ ις ἔτους πυροῦ ἀρτάβας x
πλήρωσιν η πηχῶν τὴν ἀξίαν καθὼς καὶ ἐπὶ τῆς ὑποστάσεως δραχμὰς Αχ ἐπεὶ οὖν ἐξέθεντο τὰς γᾶς εἰς πρᾶσιν … ἐπὶ τοῦ δρόμου τοῦ μεγίστου θεοῦ Ἄμμωνος σὺν τοῖς
ἀντίγραφον προγράμματος ἐκτεθέντος ἐν Μέμφει· Γάιος Αὐίδιος Ἡλιόδωρος ἔπαρχος Αἰγύπτου λέγει· πολλῶν ἐν τῷ γεναμένῳ διαλογισμῷ μεμψαμένων
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἀναιρέω (anairéō) is built from the prefix ἀν- and a root meaning to take. It covers a range of meanings including to take up, to kill, and to abolish. In the New Testament, it is used in contexts of murder (e.g., Matthew 2:16) and the abolition of laws (e.g., Hebrews 10:9).
ἀν-αιρέω, -ῶ; fut. ἀνελῶ, 2 Th. ii. 8 (LT Tr WH tat. ef. Jud. vii. 13; Dion. Hal. 11,18; Diod. Sic. 2, 25; ef. W. 82 (78); [B. 53 (47); Veitch s. v. aipéw, “ perh. late ἑλῶ "7), for the usual ἀναιρήσω ; 2 aor. ἀνεῖλον ; 2 aor. mid. ἀνειλόμην (but ἀνείλατο Acts vii. 21, ἀνεῖλαν Acts x. 39, ἀνείλατε Acts ii. 23, in GLT Tr WH, after the Alex. form, cf. W. 73 (71) sq.; B. 39 (34) sq. [see aipéw]) ; Pass., pres. ἀναιροῦμαι; 1 aor. ἀνῃρέθην; Ἃ. to take up, to lift up (from the ground); mid. to take up for myself as mine, to own, (an exposed infant): Acts vii. 21; (so ἀναιρεῖσθαι, Arstph. nub. 531; Epict. diss. 1, 23, 7; [Plut. Anton. 36, 3; fortuna Rom. 8; fratern. am. 18, ete. ]). 2. to take away, abolish; a. ordinances, established customs, (to abrogate): Heb. x.9: b. aman, to put out of the way, slay, kill, (often so in Sept. and Grk. writ. fr. [Hdt. 4, 66] Thue. down): Mt. ii. 16; Lk. Ἐπ…
Read the full entry →ἀναιρέω. The commercial sense of ἀναιρέω seems the commonest. P Lond 1168®f- (a.p. 18) (=III. p. 136) ἀντὶ τοῦ τόκου [@]v ἀνείρηται, ‘‘the interest on what she has borrowed,” τὸ. 116417 (A.D. 212) (=TIII. p. 158) ἀνῃρῆσθαι τὸν πωλοῦντα πίαρ]ὰ τοῦ ὠνουμένου τὴν συνπεφωνημένην πρὸς ἀλλ[ή]λους τιμήν, BGU IV. 1136? (c. B.C. 11): cf 26. 1135 (do.) ἀνείλανίτο. P Fay roo!® 35. (4.p. 99) ἀνίρημαι, of “‘receiving ἢ money: so P Flor I. 1! (a.p. 153), 26. 815 (A.D. 103). In the more general sense of ‘“‘take up,” P Tebt I. 138 (late ii/B.c.) ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν, and the interesting imperial letter, now dated in the time of » , αναιτιος Hadrian (Hermes xxxvii. p. 84 ff.), BGU I. 14010 8. with reference to τ[ο]ύτους, c[d]s οἱ γονεῖς αὐτῶν τῷ τῆς στρατείας ἀνείλα[ν]το χρόνῳ. For the active cf. P Oxy I. 37° (A.D. 49) (= Selections, p. 49), ἀνεῖλεν ἀπὸ κοπρίας ἀρρενικὸν σωμάτιον, “picked up…
Read the full entry →ἀναιρέω (anaireō) — to kill.
ἀναιρέω,
perfect ἀνῄρηκα (ἀνειρ-uncertain in [Refs]: — take up, ἀνελόντες ἀπὸ χθονός having raised the victim from the ground, so as to cut its throat (compare αὐερύω), [Refs 8th c.BC+]
2. take up and carry off, bear away, especially prizes, ἀέθλια[Refs 8th c.BC+]
3. simply, take up, παῖδα[Refs 5th c.BC+]
4. take up bodies for burial, ἀνελόντες καὶ κατακλαύσαντες[Refs 5th c.BC+]; more common in middle, see below [Refs 5th c.BC+]
II. make away with, destroy, of men, kill, [Refs 5th c.BC+]; σὲ μὲν ἡμετέρα ψῆφος ἀ. [Refs 5th c.BC+]
II.2. of things, abrogate, annul, ὅρους ἀνεῖλον πολλαχῇ πεπηγότας[Refs 6th c.BC+]; abolish, τὰς τῶν παρανόμων γραφάς[Refs 4th c.BC+]:— passive, ἀνῄρηνται ὀλιγαρχίαι[Refs 5th…
ἀναιρέω
anaireo
from 303 and (the active of) 138; to take up, i.e. adopt; by
implication, to take away (violently), i.e. abolish, murder:--put to
death, kill, slay, take away, take up.
see GREEK for 303
see GREEK for 138
ἀναιρέω
v.
I take up, abolish, murder
ἀναιρέω to take up, raise, Lat. tollere.
to take up and carry off, bear away, Il., Hdt.
to take up bodies for burial, Ar., Xen.; this is more common in Mid.
to make away with, to destroy, kill, Hom., Hdt., etc.
of things, to abolish, annul, Xen., etc.
to destroy an argument, confute, Plat.
to appoint, order, of an oracle, c. inf., ἀνεῖλε παραδοῦναι Thuc.; also c. acc. et inf., ἀνεῖλε μιν βασιλέα εἶναι Hdt.
absol. to answer, give a response, id. Hdt., attic
Mid. to take up for oneself, take up; and then to gain, win, get, achieve, Hom., etc.; ποινήν τινος ἀν. to exact penalty from one, Hdt.
to take up and carry off, snatch away, Od.
to take up dead bodies for burial, Hdt., Thuc., etc.
to take up in one's arms, Il.: hence, to take up new-born children, own them, Lat. tollere, suscipere, Plut.
Verb-2AMI-3S — Verb · second aorist · middle · indicative · third person · singularsecond aorist middle indicative — a completed action, viewed as a whole.
V-2AMI-3S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: Indicative Person: third Number: Singular
24 occurrences in the New Testament, rendered 12 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 24 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 37 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.
ἑπόμενος δέ τις εἰκότι στοχασμῷ φήσει προσηκόντως τὸν εἰρημένον ὄφιν ἡδονῆς εἶναι σύμβολον, ὅτι πρῶτον μὲν ζῷον ἄπουν ἐστὶ καὶ πρηνὲς πεπτωκὸς ἐπὶ γαστέρα, δεύτερον δ’ ὅτι γῆς βώλοις σιτίῳ χρῆται, τρίτον δ’ ὅτι τὸν ἰὸν ἐπιφέρεται τοῖς ὀδοῦσιν, ᾧ…
ἀνελεῖν τε ὡρμήκεσαν τὸ μειράκιον, καὶ ταύτην κυρώσαντες τὴν βουλήν, ἐπεὶ τὰ τῆς συγκομιδῆς αὐτοῖς πέρας εἶχεν, ἐπὶ Σικίμων τραπέντες, χώρα δʼ ἐστὶν αὕτη βόσκειν ἀγαθὴ θρέμματα καὶ νομὰς ἐκφέρειν, αὐτόθι τῶν ποιμνίων ἐπεμελοῦντο μὴ προδηλώσαντες τῷ…
μὴ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Λἰγύπτιον;
ῥήτωρ ὑπὲρ Πεσούριος· Πεσοῦρις, ὑπὲρ οὗ λέγω, ζ ἔτους Τιβερίου Κλαυδίου Καίσαρος τοῦ κυρίου ἀνεῖλεν ἀπὸ κοπρίας ἀρρενικὸν σωμάτιον ᾧ ὄνομα Ἡρακλᾶν. τοῦτο ἐνεχείρισεν τῆι ἀντιδίκωι· ἐγένετο ἐνθάδε ἡ
ραθηναι β … οὐδὲν του … … ων συντ … … ἐξεφοβήθ … ἀνελεῖν ο … … δεῦρο μεν
τὸν ἀδελφὸν αὐτῆς, καὶ ἀξιῶ, ἐπειδὴ πλείονα ἐκ τῶν τοῦ τετελευτηκότος ὑφείλαντο, ἀντὶ τούτων ἀναιρεθῆναι τὰ ἀνδράποδα· καὶ γὰρ Εὐπορᾶς δοῦλος αὐτῆς ἐκ τῆς οἰκίας μετήνεγκεν τὰ ἀργυρώματα δοθέντα
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The 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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word θυγάτηρ (thugatēr) means 'daughter' and is used in various contexts, including literal familial relationships and metaphorical references to inhabitants of a place. It appears in the New Testament to denote daughters in a direct sense (e.g., Mt 9:18) and as a term of endearment (e.g., Mt 9:22). Additionally, it can refer to female descendants or inhabitants of cities, such as 'daughters of Jerusalem' (Lk 23:28).
θυγάτηρ, -τρός, ἡ
(for use of vocat., cf. M, Pr., 71; WH, App, 158),
[in LXX for בַּת (Ge 5:4, al.), exc. Jg 21:14 B, II Ch 21:17 (אִשָּׁה);]
a daughter: Mt 9:18 10:35, 37 14:6 15:22, 28, Mk 5:35 6:22 7:26, 29, Lk 2:36 8:42, 49 12:53, Ac 2:17(LXX) 7:21 21:9, He 11:24. In NT, as in OT, not in cl.;
as a form of friendly address (cf. Ru 2:2, 22 al.):
θυγάτηρ, gen. θυγατρός, dat. θυγατρί, acc. θυγατέρα, voc. θύγατερ, plur. θυγατέρες, acc. -€pas, ἡ, (of the same root as Gothie dauhtar, Eng. daughter, Germ. Tochter [Curtius § 318; Vaniéek p. 4157); Hebr. n3; [fr. Hom. down]; a daughter: prop., Mt. ix. 18; x. 35, 37; xv. 22; Acts vii. 21,ete. improp. a. the vocative [or nom. as voc. cf. W. § 29,2; B. 8.129 a. 5; WH. App. p. 158] in kindly address: Mt. ix. 22; Mk. v. 34 [1| Tr WH θυγάτηρ; Lk. viii. 48 [Tr WH θυγάτηρ], (see υἱός 1 ἃ. fin., τέκνον b. u.). b. in phrases modelled after the Hebr.: a. a daughter of God i. 6. acceptable to God, rejoicing in God’s peculiar care and protection: 2 Co. vi. 18 (Is. xliii. 6; Sap. ix. 7; see υἱὸς τ. θεοῦ 4, τέκνον Ὁ. y.). β. withthe name of a place, city, or region, it denotes collectively all its inhabitants and citizens (very often so,in the O. T., as 15. xxxvii. 22; Jer. xxvi. (xlvi.) 19; Zeph.…
Read the full entry →θυγάτηρ (thugatēr) — daughter.
θῠγάτηρ [ᾰ], ἡ,
genitive θυγᾰτέρος contraction θυγατρό; dative θυγᾰτέρι, θυγατρί; accusative θυγᾰτέρα Epic dialect θύγατρα [Refs 8th c.BC+]; vocative θύγᾰτερ: nominative plural θυγατέρες, Epic dialect and Lyric poetry θύγατρες [Refs 7th c.BC+]: genitive plural -τέρων [Refs 5th c.BC+] Epic dialect -τέρεσσι[Refs 8th c.BC+]; both sets of forms are found in poetry, θυγατρός, -τρί, -τράσι are used in Prose:—daughter, [Refs 8th c.BC+]; θύγατρες ἵππων, of mules, [Refs 4th c.BC+]; θ. ταύρων, of bees, Philo Tars. cited in [Refs 5th c.BC+]; πλάστιγξ ἡ χαλκοῦ θ. [Refs 5th c.BC+]; θ. Σειληνοῦ, of the vine, [Refs 4th c.AD+]; ψήφου συμβολικῆς θ., of a λάγυνος, [Refs]; of villages dependent on a city…
Read the full entry →θυγάτηρ
thugater
apparently a primary word (compare "daughter"); a female child, or (by
Hebraism) descendant (or inhabitant):--daughter.
θυγάτηρ, τρός, ἡ
n.f.
a daughter
θυγάτηρ a daughter, Hom., etc.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
Daughter
This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Gen. 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, “the daughters of Zion” (Isa. 3:16), “daughters of the Philistines” (2 Sam. 1:20). (3.) Small towns and villages lying around a city are its “daughters,” as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa. 23:12). (4.) The people of Jerusalem are spoken of as “the daughters of Zion” (Isa. 37:22). (5.) The daughters of a tree are its boughs (
The word is used in Scripture not only for daughter, but for granddaughter or other female descendant. (Genesis 24:48) It is used of the female inhabitants of a place or country, (Genesis 6:2; Luke 23:28) and of cities in general, (Isaiah 10:32; 23:12) but more specifically of dependent towns or hamlets, while to the principal city the correlative "mother" is applied. (Numbers 21:25) "Daughters of music," i.e. singing birds, (Ecclesiastes 12:4) refers to the power of making and enjoying music.
→ Forbidden to be wife of her mother's husband Le 20:14
→ Sold in concubinage Ex 21:7-10
→ Given in marriage by parents Jud 1:12,13; 1Sa 17:25; 18:20,21
→ Property rights of Nu 27:1-11; 36; Jos 17:3-6; Ru 4:3
→ Used also for granddaughter Ge 36:2
28 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 28 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 330 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„καὶ ἀπήγαγες τὰς θυγατέρας μου ὡς αἰχμαλώτιδας·
πατὴρ δὲ θυγατρὸς γενόμενος ὁ Λάμεχος Νοεμᾶς ὄνομα, ἐπεὶ τὰ θεῖα σαφῶς ἐξεπιστάμενος ἑώρα δίκην αὑτὸν ὑφέξοντα τῆς Κάιος ἀδελφοκτονίας μείζονα, τοῦτο ταῖς ἑαυτοῦ γυναιξὶν ἐποίησε φανερόν.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
msup ἔτους η Μεχεὶρ ια, ὁμολογία παραχωρήσεως Σεβτίτιος Νααμσήσει τῆι ἑαυτῆς θυγατρὶ γῆς ἀρούρης 𐅵
τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι πρὸς τὴν συνγραφὴν Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ
ἐπὶ Πτολεμαίου ἀγορανόμου, ὁμοίως δὲ καὶ ἀπὸ τοῦ ἐπιβάλλοντος μέρους Σεννήσει τῆι τοῦ Πατοῦτος θυγατρὶ τοῦ δηλουμένου δανείου ὅ ἐστιν χαλκοῦ δραχμὰς τρισχιλίας ἑξακοσίας , τὸ δὲ πᾶν χαλκοῦ
The Greek word Φαραώ (i.e. Pharaō) refers to Pharaoh, the title for the kings of Egypt. It appears in several New Testament passages (Acts 7:10, 13, 21; Romans 9:17; Hebrews 11:24) and is derived from the Hebrew פַּרְעֹה (i.e. Par'oh). The lexicons consistently define it as a proper noun without significant disagreement.
Φαραώ, (719; in Joseph. antt. 2,13 and 14 Φαραώθης [also Φαραών, -dvos, ὃ, 6, 2, ete.]), ὁ, [indecl. B. 15 (14)], Pharaoh, the common title of the ancient kings of Egypt (ὁ φαραὼν κατ᾽ Αἰγυπτίους βασιλέα σημαίνει, Joseph. antt. 8, 6, 2 [ace. to Ebers (in Riehm s. v. Pharao) the name is only the Hebr. form of the Egyptian per-aa denoting (as even Horapollo 1, 62 testifies) great house, a current title of kings akin to the Turkish “ sublime porte”; al. al.; see BB. DD.s. v.]): Acts vii. 13, 21; Ro. ix.17; Heb. xi. 24; Φαραώ with βασιλεὺς Αἰγύπτου added in apposition (as if Φαραώ were a proper name, as sometimes in the O. T.: ΟΣ 99) ΠΡῚΞ, 1 K. iii 1; ix. 16; 2K. xvii. 7; Is. xxxvi. 6, οί; 1 Esdr. i. 28), Acts vii. 10. Cf. Vaihinger in Herzog xi. p. 490 sqq.; [Ebers in Riehm u. 5.7.
Φαραώ. “Pharaoh.” For the form Φαραώθης, as in Josephus, see Deissmann JS p. 327. φαρμακ(εγία in its general sense ‘‘practice of drugging,’’ may be illustrated from P Cairo Zen I. 59018° (B.c. 258) (= Preisigke 6710°), where a man states that having taken a dose of medicine he is unable to leave the house—d&ppwot]os ἐτύγχανον ἐκ φαρμακείας ὦν. In P Oxy III. 48621 (a.p. 131) it has the sinister sense of ‘‘poisoning”—rtqy μητρί pov ‘Eppidvy φαρμακείας ἐνκαλῶν, ‘‘charging my mother Hermione with poisoning”: cf. Vett. Val. p. 111, e¢ saepe. From this it is an easy transition to ‘‘ sorcery,” ‘‘ witchcraft,” as in Gal 5°°; see Lightfoot’s note ad /., also Burton ICC Gat. p. 306.
Φαραώ
Pharao
of foreign origin (6547); Pharao (i.e. Pharoh), an Egyptian
king:--Pharaoh.
see HEBREW for 06547
Φαραώ, ὁ
Prop.n.
Pharaoh
Φαραώ Pharaō 5x
Pharaoh, pr. name, indecl., Acts 7:10, 13, 21; Rom. 9:17; Heb. 11:24*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
5 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 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 203 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.
διὰ τοῦτο καὶ Μωυσῆς, ὅτε ἐμφανὴς καθίσταται θεῷ, φεύγει τὸν διασκεδαστὴν τρόπον Φαραώ, ὃς αὐχεῖ λέγων μὴ εἰδέναι τὸν κύριον·
βασιλεὺς ὁ τότε Νεχαὼς Αἰγυπτίων, ὁ δʼ αὐτὸς ἐκαλεῖτο καὶ Φαραώ, μυρίᾳ χειρὶ καταβὰς ἥρπασε Σάρραν βασιλίδα, τὴν μητέρα τοῦ γένους ἡμῶν.
ζῆλος φυγεῖν ἠνάγκασεν Μωϋσῆν ἀπὸ προσώπου Φαραὼ βασιλέως Αἰγύπτου ἐν τῷ ἀκοῦσαι αὐτὸν ἀπὸ τοῦ ὁμοφύλου: Τίς σε κατέστησεν κριτὴν ἢ δικαστὴν ἐφ̓ ἡμῶν;
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
ἀνατρέφω is built from the prefix ἀνα- and the root τρέφω, meaning to nourish or rear. It covers a range of meanings including to nurse, educate, and bring up, appearing in contexts like Acts 7:20 and 22:3. The lexicons do not show significant disagreement on its meanings.
ἀνατρέφω (anatrephō) — to bring up.
ἀνατρέφω,
bring up, cherish, educate, [NT+4th c.BC+]; ἀ. τὸ φρόνημα raise the spirit, [Refs 5th c.BC+] —middle, ἀναθρέψασθαι υἱόν have him educated, [Refs 2nd c.BC+]:— passive, grow up, ἀνατραφῆναι ἐν..[Refs 1st c.AD+]; ἀνέτραφες in [Refs 1st c.BC+]
2. feed up, opposed to ἰσχναίνω, [Refs 5th c.BC+]:—passive, ἀνατρέφεσθαι ἐκ νόσου convalesce, [Refs 5th c.BC+]; of fish after milting, [Refs 4th c.BC+]
ἀνατρέφω
anatrepho
from 303 and 5142; to rear (physically or mentally):--bring up,
nourish (up).
see GREEK for 303
see GREEK for 5142
ἀνατρέφω
v.
I rear, bring up
ἀνατρέφω to feed up, nurse up, educate, Aesch., Ar., Xen.
Verb-AMI-3S — Verb · aorist · middle · indicative · third person · singularaorist middle indicative — a completed action, viewed as a whole.
V-AMI-3S Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Indicative Person: third Number: Singular
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-3DSF — Reflexive pronoun · third person · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
F-3DSF Part of Speech: reFlexive pronoun Person: third Case: Dative Number: Singular Gender: Feminine
331 occurrences in the New Testament, rendered 21 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 320 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
Every reference is on the Strong's page.
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·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
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 Greek word υἱός (i.e., *huios*) means 'son' and is used broadly to refer to biological offspring, descendants, or figuratively to denote kinship. In the New Testament, it appears in various contexts, including titles for Jesus, such as 'Son of God' and 'Son of Man', as well as in expressions of spiritual relationships, like 'sons of God' referring to believers. The lexicons do not show significant disagreement on its meanings.
υἱός, -οῦ, ὁ, [in LXX very freq. and nearly always for בֵּן, Ge 4:17, al.; for בַּר, Da LXX TH 7:13, al.; etc. ;],
a son;
in the ordinary sense: Mt 10:37, Mk 9:17, Lk 1:13, al. mult.; omitted with the art. of origin (WM, § 30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Ac 13:22 (LXX); also c. gen. anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Ac 20:4; c. adj., προτότοκος, Lk 2:7; μονογένης, Lk 7:12; opp. to νόθος, Read the full entry →
υἱός (uhios) — son.
υἱός, ὁ
(written ϝηιός in Ἀρχ. Ἐφ. [Refs 6th c.BC+] —in earlier _Attic dialect_ and other Inscrr. inflected as a ῠ-stem (like πῆχυς), _nominative_ υἱύς (written huihus)[Refs]; dative υἱεῖ: dual υἱεῖ [Refs 5th c.BC+], written ηυιε in [Refs 5th c.BC+] are rejected by [Refs 2nd c.AD+], Thom.Mag.p.367 R., as not Attic dialect, though the two latter forms are used by later writers (as υἱέα [Refs 3rd c.BC+] is falsa lectio in [Refs 5th c.BC+] is mentioned as a form that would be regular by [Refs] —Homer uses _nominative_ υἱός (very frequently); genitive υἱοῦ only in [Refs 8th c.BC+], elsewhere υἱέο; dative υἱέϊ or υἱε; accusative υἱέα [Refs 8th c.BC+]: plural, nominative υἱέες [Refs 8th c.BC+]; dative υἱοῖσι (ν) only [Refs 8th c.BC+], belongs solely to later Epic dialect poets, as [Refs 3rd c.BC+] (υιυις lapis); accusative υἱύν [Refs]; genitive υἱέος [Refs…
Read the full entry →υἱός
huios
apparently a primary word; a "son" (sometimes of animals), used very
widely of immediate, remote or figuratively, kinship:--child, foal,
son.
υἱός, οῦ, ὁ
n.m.
a son, descendent
υἱός hyios 377x
a son, Mt. 1:21, 25; 7:9; 13:55 freq.; a legitimate son, Heb. 12:8; a son artificially constituted, Acts 7:21; Heb. 11:24; a descendant, Mt. 1:1, 20; Mk. 12:35; in NT the young of an animal, Mt. 21:5; a spiritual son in respect of conversion or discipleship, 1 Pet. 5:13; from the Hebrew, a disciple, perhaps, Mt. 12:27; a son as implying connection in respect of membership, service…
Read the full entry →υἱός υἱός, οῦ, ὁ, etc. A son, Lat. filius, Hom., etc.; υἱὸν ποιεῖσθαί τινα to adopt him as a son, Aeschin.; υἱεῖς ἄνδρες grown up sons, Dem.:—rarely of animals, NTest.
periphr., υἷες Ἀχαιῶν, for Ἀχαιοί, Il.; cf. παῖς.
Hom. sometimes makes the 1st syll. short, as if it were ὑός.
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
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
382 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 376 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„ἐὰν δὲ γένωνται ἀνθρώπῳ δύο γυναῖκες, μία αὐτῶν ἠγαπημένη καὶ μία αὐτῶν μισουμένη, καὶ τέκωσιν αὐτῷ καὶ γένηται υἱὸς πρωτότοκος τῆς μισουμένης, ...
Ἀνώχου δὲ Ἰαράδης υἱὸς ἦν, ἐκ δὲ τούτου Μαρουῆλος, οὗ γίνεται παῖς Μαθουσάλας, τοῦ δὲ Λάμεχος, ᾧ παῖδες ὑπῆρξαν ἑπτὰ καὶ ἑβδομήκοντα ἐκ δύο γυναικῶν αὐτῷ φύντες Σελλᾶς καὶ Ἄδας.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων, τὴν δʼ ἄλλην
, ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων, τὴν δʼ ἄλλην
νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου