Ephesians 2:20 — Word Study
N1904ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ
BSAhaving been builtepoikodomeō▸ uponepi theho foundationthemelios [base, starting point] of theho apostlesapostolos [messengers, delegates of Jesus] andkai prophets,prophētēs [speakers of God's will, interpreters] beingeimi▸ [the] cornerstoneakrogōniaios [chief stone, key to the structure] Himselfautos ChristChristos Jesus [the anointed Savior, Messiah]
| Greek | English | Parsing |
|---|---|---|
| ἐποικοδομηθέντες | having been built | Verb, aorist, passive |
| ἐπὶ | upon | Preposition |
| τῷ | the | Article, dative, singular |
| θεμελίῳ | foundation | Noun, dative, singular |
| τῶν | of the | Article, genitive, plural |
| ἀποστόλων | apostles | Noun, genitive, plural |
| καὶ | and | Conjunction |
| προφητῶν, | prophets, | Noun, genitive, plural |
| ὄντος | being | Verb, present, active |
| ἀκρογωνιαίου | [the] cornerstone | Adjective, genitive, singular |
| αὐτοῦ | Himself | Personal pronoun, genitive, singular |
| Χριστοῦ | Christ | Noun, genitive, singular |
| Ἰησοῦ | Jesus |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone. |
| KJV | And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; |
| ASV | being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; |
| YLT | being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner -[stone], |
| WEB | being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; |
| BBE | Resting on the base of the Apostles and prophets, Christ Jesus himself being the chief keystone, |
Where they part company is θεμελίῳ — see How Translations Differ.
The structure is straightforward, with a main clause followed by a prepositional phrase that elaborates on the cornerstone.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐποικοδομέω
verbἐποικοδομέω
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 — Ephesians 2:20
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 Church as God's Householdgenerated
Ephesians 2:20 describes how believers are no longer outsiders but are part of God's household, built on the teachings of the apostles and prophets. This verse emphasizes the importance of a solid foundation in faith, with Christ Jesus as the cornerstone, ensuring stability and growth in the community of believers. The surrounding verses highlight the unity and purpose of the church as a dwelling place for God’s Spirit.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ephesians 4:12 | to equip the saints for works of ministry and to build up the body of Christ, |
| 2 | 1 Peter 2:4–5 | As you come to Him, the living stone, rejected by men but chosen and precious in God’s sight, |
| 3 | Ephesians 4:11–13 | And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, |
| 4 | Isaiah 28:16 | So this is what the Lord GOD says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone, a sure foundation; the one who believes will never be shaken. |
| 5 | Matthew 16:18 | And I tell you that you are Peter, and on this rock I will build My church, and the gates of Hades will not prevail against it. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — ἐποικοδομηθέντες, epoikodomeōgenerated
The word ἐποικοδομέω is a perfect passive participle meaning 'having been built upon.' It is derived from the prefix ἐπ- (upon) and οἰκοδομέω (to build). This term conveys the idea of constructing something on a solid foundation, often used metaphorically to describe spiritual growth.
In this context, the passive form indicates that the church is being built by an external agent, which is God. This construction emphasizes that believers are not merely self-constructing their faith but are being built into a community under divine guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone.' This aligns closely with the KJV and ASV, which also use 'foundation' and highlight Christ as the cornerstone.
However, the BBE uses 'base' instead of 'foundation,' while the ULB opts for 'was' instead of 'being' for the participle, indicating a slight variation in translation choices.
Sentence Structuregenerated
The main verb of the verse is ἐποικοδομηθέντες, meaning 'having been built.' This verb governs a phrase that describes what is being built upon, with additional phrases providing details about the foundational elements and the cornerstone.
The structure consists of a main clause followed by prepositional phrases that specify the foundation and the cornerstone, creating a clear picture of the church's construction.
Septuagint Backgroundgenerated
θεμελίῳ refers to 'foundation' and is used in the Septuagint to translate various Hebrew terms that denote foundational concepts, such as in Isaiah 28:16, where it signifies a strong base.
The term προφητῶν corresponds to the Hebrew word for 'prophet,' indicating those who speak God's messages, which is consistent with its use in the Old Testament.
In plain words — the whole versegenerated
Ephesians 2:20 explains that believers are built together on the teachings of the apostles and prophets, with Jesus as the cornerstone. This means that the church is established on a strong foundation, ensuring its growth and stability.
Frequently Asked Questionsgenerated
It means that the teachings and authority of the apostles and prophets are the basis for the church's beliefs and practices, guiding its members in faith.
Jesus is called the cornerstone because He is essential to the structure of the church, providing stability and direction for all believers.
This verse emphasizes that all believers are part of one structure, built together on the same foundation, which fosters unity and community in faith.
While the original apostles and prophets are foundational figures, their teachings continue to guide and instruct the church, helping believers grow in their faith.
Reflection Questionsgenerated
- How can I ensure that my faith is built on the solid foundation of Scripture?
- In what ways do I see Christ as the cornerstone of my life and faith?
- How can I contribute to the unity and growth of my church community?
- What role do the teachings of the apostles and prophets play in my understanding of the Gospel?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the foundational role of Christ and the apostles in the church's structure.
"And the stones, sir," I said, "which were taken out of the pit and fitted into the building: what are they?" "The first," he said, "the ten, viz, that were placed as a foundation, are the first generation,Early Church Fathers on Ephesians 2 →
Certainly He is called "the chief corner stone; in whom the whole building, fitly joined together, groweth into an holy temple of God"Early Church Fathers on Ephesians 2 →
For "the Lord of Sabaoth hath taken away, among the Jews from Jerusalem," among the other things named, "the wise architect" too, who builds the church, God's temple, and the holy city, and the house of the Lord.Early Church Fathers on Ephesians 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ephesians 2:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd are built upon the foundation of the apostles and prophets,.... The prophets of the Old Testament, and the apostles of the New, who agree in laying ministerially the one and only foundation,
Read John Gill on Ephesians 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; [ Epoikodomeethentes (G2026), 'built up upon,' etc.; having been built up upon: omit
Read Robert Jamieson on Ephesians 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd are built upon the foundation of the apostles and prophets; the foundation which the apostles and prophets laid by their preaching, viz. Christ, whom they held forth as the only Mediator between God and man, the only Saviour and head of the church: see . Foundation, in the singular number, to imply the unity of their doctrine centring in Christ: apostles and prophets, whose office was to preach, not kings and patriarchs. Jesus Christ himself being the chief corner-stone; as both supporting the building by his strength, and uniting the several parts of it, Jew and Gentile: see . They that are of chief authority are called the corners of a people, as sustaining the greatest burden, .…
Read Matthew Poole on Ephesians 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; Ver. 20. Upon the foundation] Foundation is taken either for Christ, 1 Corinthians 3:11; Matthew 16:16, or the doctrine of the Scriptures which teach salvation only by Jesus Christ, as here and Revelation 21:14.
Read John Trapp on Ephesians 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2 c.) Ephesians 2:19-22 sum up the two-fold idea of this chapter—union of the Gentiles, with God and with God’s chosen people—in the metaphor of the One Temple, of which Jesus Christ is the chief cornerstone, and which, both collectively and in the individuality of each part, grows into a habitation of God.
Read Charles John Ellicott on Ephesians 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. And are built upon the foundation] Following the same metaphor, comparing the Church of Christ to a city, and to the temple, the believing Ephesians are represented as parts of that building; the living stones out of which it is principally formed, 1 Peter 2:4-5, having for foundation-the ground plan, specification, and principle on which it was builded, the doctrine taught by the prophets in the Old Testament, and the apostles in the New. Jesus Christ being that corner stone, or ακρογωνιαιος, the chief angle or foundation corner stone, the connecting medium by which both Jews and Gentiles were united in the same building. Elsewhere Jesus Christ is termed the foundation stone.…
Read AdamClarke on Ephesians 2 →CambridgeThe Cambridge Bible for Schools and Colleges20. and are built] Better, Having been built; once built (aorist), by your Redeemer. The metaphor here boldly changes, from the inmates of city and house, to the structure. Possibly the element “house” in “household” suggested this. For similar imagery, cp. 1 Corinthians 3:9-10; 1 Peter 2:4-8; Judges 20; and see Matthew 7:24-25. And for curious developments of the imagery here, in very early Christian literature, see St Ignatius Ep. to the Eph., ch. ix, and the Shepherd of Hermas, ‘Vision’ iii. And for an application of the imagery in ancient hymnology, the hymn (cent. 8 or 9) Urbs beata Hirusalem (Trench, Sacr. Lat. Poetry, p. 311).the foundation of the apostles and prophets] The…
Read Cambridge on Ephesians 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd are built upon the foundation - The comparison of the church with a building, is common in the Scriptures: compare the notes at 1 Corinthians 3:9-10.
Read Albert Barnes on Ephesians 2 →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
built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone.
being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
built on the foundation of the apostles and prophets, with Jesus Christ Himself as the cornerstone.
because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.
Tyndale line
And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;
being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone;
being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone;
And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner -stone ;
And are built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone,
Strictly literal
being built upon the foundation of the apostles and prophets, Jesus Christ himself being the corner-stone,
being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner -[stone],
being built on the foundation of the apostles and prophets, Jesus Christ Himself being chief corner-[stone],
You have been built on the foundation of the apostles and prophets, and Christ Jesus himself was the cornerstone.
From the Latin
Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone:
Simplified
that's being built on the foundation of the apostles and prophets, with Christ Jesus as the cornerstone.
Resting on the base of the Apostles and prophets, Christ Jesus himself being the chief keystone,
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.
superædificati super fundamentum apostolorum, et prophetarum, ipso summo angulari lapide Christo Jesu :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܬܒܢܝܬܘܢ ܥܠ ܫܬܐܣܬܐ ܕܫܠܝܚܐ ܘܕܢܒܝܐ ܘܗܘ ܗܘܐ ܪܝܫ ܩܪܢܐ ܕܒܢܝܢܐ ܝܫܘܥ ܡܫܝܚܐ
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.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ
The standard critical text of the New Testament.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ
The previous edition, still widely cited.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ
The Society of Biblical Literature edition, freely licensed.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ
The edition that turned scholarship toward the earliest manuscripts.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ
An independent critical text built from the oldest witnesses then known.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ
A recent critical edition following documentary evidence closely.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ — Ἰησοῦ
The reading of the majority of surviving manuscripts.
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ — Ἰησοῦ
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 |
|---|---|---|
| Χριστοῦ Christ | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 Ephesians 2:20
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 ἐποικοδομέω (i.e., *epoikodomeo*) is formed from the prefix ἐπ- meaning 'upon' and οἰκοδομέω meaning 'to build.' It primarily refers to building upon a foundation, often used metaphorically in the New Testament to describe spiritual growth and edification, as seen in 1 Corinthians 3:10, 12, 14 and Ephesians 2:20. The lexicons indicate a consistent understanding of the term without significant disagreement.
ἐπ-οικοδομέω, -@; 1 aor. ἐπῳκοδόμησα, and without augm. ἐποικοδόμησα (1 Co. iii. 14 T Tr WH; ef. Tdf.’s note on Acts vii. 47, [see οἰκοδομέω ]) ; Pass., pres. ἐποικοδομοῦμαι; 1 aor. ptep. ἐποικοδομηθέντες ; in the N. T. only in the fig. which likens a company of Christian believers to an edifice or temple; to build upon, build up, (Vulg. superaedifico); absol. [like our Eng. build up] viz. ‘to finish the structure of which the foundation has already been laid,’ i. 6. in plain language. to give constant increase in Christian knowledge and in a life conformed thereto: Acts xx. 32 (where L T Tr WH oikod. [Vulg. aedifico]); 1 Co. iii. 10; (1 Pet. ii. 5 Tdf.); ἐπὶ τὸν θεμέλιον, 1 Co. iii. 12; τί, ibid. 14; ἐν Χριστῷ, with the pass., in fellowship with Christ to grow in spiritual life, Col. ii. 7; ἐποικοδυμηθ. ἐπὶ θεμελίῳ τῶν ἀποστόλων, on the foundation laid by the apostles, i. e. (dropping…
Read the full entry →ἐποικοδομέω. In connexion with the sale of a piece of land, power is given to the purchaser kal ἐμβατεύειν [καὶ ἐποι]κοδομεῖν καὶ ἐγμισθοῦν [καὶ] ἑτέροις παραχωρεῖν (BGU IV. 11304—.c. 5): cf. P Giss I. 67 (ii/A.D.) οὐ[κ] ἐπῳκοδομήσαμεν ταῖς κέλλαις, “wir haben nicht an den Magazinen (Kellern) weiter gebaut” (Ed.), and Epict. ii. 15. 8 ἐποικοδομεῖν αὐτῷ τὴν εὐτονίαν, τὴν ἀσφάλειαν, ‘ build on it (a sound foundation) your firmness and unshaken resolve”’ (Matheson). For the constr. with ἐπί, as in 1 Cor 315, see OG/S 48317 (ii/B.c.) μὴ ἐξουσία δὲ ἔστω ἐπὶ τοὺς κοινοὺς τοίχους μήτε ἐποικοδομεῖν μήτε διορύσσειν μήτε ἄλλο καταβλάπτειν μηθέν : cf Syd 5319% (iii/B.c.) ἐποικοδομήσει τειχίον ὑπὲρ γῆς, and for the subst. 74. 543* τῆς ἐποικοδομίας τῶν προκειμένων…
Read the full entry →ἐποικοδομέω (epoikodomeō) — to build up/upon.
ἐποικοδομ-έω,
build up, -ήσαντας αὐτὸ (i.e. τὸ τεῖχος) ὑψηλότερον [Refs 5th c.BC+]: metaphorically, pile up, use a climax, [Refs 4th c.BC+]
2. build upon, ἐπὶ κρηπῖδι [Refs 5th c.BC+]: metaphorically, [Refs 5th c.BC+]; φύσει μαθήματα [Refs 1st c.AD+]; τινὶ εὐτονίαν, ἀσφάλειαν, [Refs 2nd c.AD+]; ἐπὶ θεμέλιον or θεμελίῳ, [NT+2nd c.AD+]; τοῖς ἀληθέσιν ἐψευσμένα [Refs 2nd c.AD+]
2. b edify, ἑαυτοὺς τῇ πίστει [NT]:—passive, -ούμενοι ἐν Χριστῷ [NT]
II. ={ἐπιτειχίζω}, [Refs 2nd c.BC+]:—middle, στρατόπεδα πέντε -ησάμενος [Refs 2nd c.AD+]
ἐποικοδομέω
epoikodomeo
from 1909 and 3618; to build upon, i.e. (figuratively) to rear
up:--build thereon (thereupon, on, upon).
see GREEK for 1909
see GREEK for 3618
ἐποικοδομέω
v.
I build upon a foundation
ἐποικοδομέω epoikodomeō 7x
to build upon, 1 Cor. 3:10, 12, 14; pass. met. to be built upon as parts of a spiritual structure, Eph. 2:20; to build up, carry up a building; met. to build up in spiritual advancement,Col. 2:7; Jude 20*
ἐποικοδομέω fut. ήσω to build up, Thuc.
to build upon, Xen.
to rebuild, id. Xen., Dem.
Verb-APP-NPM — Verb · aorist · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-APP-NPM Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine
7 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θεμέλιος is derived from τίθημι and means 'foundation.' It can refer to a physical foundation, such as a foundation stone, or be used metaphorically to describe foundational principles in various contexts, including Christian teachings. The New Testament references include Luke 6:48-49, Hebrews 11:10, and 1 Corinthians 3:10-12. The lexicons do not show significant disagreement on its meanings.
θεμέλιος, -ον
(< τίθημι),
[in LXX for אַרְמוֹן, מוֹסָד, etc.;]
of or for a foundation; as subst., ὁ θ. (sc. λίθος), a foundation stone, foundation: Lk 6:48, 49 14:29 (but v. Deiss., BS, 123); pl., οἰ θ. (cl.), He 11:10, Re 21:14, 19; neut., τὸ θ. (Arist., Phys., vi, 6, 10, LXX and later writers), Ac 16:26; metaph., Ro 15:20, I Co 3:10-12, Eph 2:20, I Ti 6:19, II Ti 2:19,
θεμέλιος, -ον, (θέμα [i. 6. thing laid down]), laid down as a foundation, belonging to a foundation, (Diod. 5, 66; θεμέλιοι λίθοι, Arstph. av. 1137); generally as a subst., ὁ θεμέλιος [se. λίθος] (1 Co. iii. 11 sq.; 2 Tim. ii. 19; Rev. xxi. 19), and τὸ θεμέλιον (rarely so in Grk. writ., as [Ar istot. phys. auscult. 2,9 p. 200", 41: Paus. 8, 32,1; [al.]), the foundation (of a building, wall, city): prop., Lk. vi. 49; τιθέναι θεμέλιον, Lk. vi. 48; xiv. 29; plur. οἱ θεμέλιοι (chiefly so in Grk. writ.), Heb. xi. 10; Rey. xxi. 14, 19; neut. ro Oey. Acts xvi. 26 (and often in the Sept.) ; metaph. the foundations, beginnings, first principles, of an institution or system of truth: 1 Co. iii. 10, 12; the rudiments, first principles, of Christian life and knowledge, Heb. vi. 1 (μετανοίας gen. of apposition [W. 531 (494)]); a course of instruction begun by a teacher, Ro. xv. 20; Christ is called…
Read the full entry →θεμέλιος. The neut. τὸ θεμέλιον can be seen in P Petr II. 14(3)? (as completed Introd. p. 30—iii/B.C.) εἰς ? τὸ θεμέλιον ψύξαι, **for drying the foundation,” 26. III. 46(4)4 τοῖς τὸ θεμέλιον ὀρύξασι € ““ἴο those who dug the foundation, 5 (drachmae),’’ and the plur., as in Ac 1678 (cf. Prov 839), in P Strass I. 98 (¢. A.D. 307 or 352) πηχισμοῖς kal θεμελίοις kal τίχεσιν, and P Lond 1215!® (iii/a.p.) (=I. p. 101) καὶ ἐκεινήθη τῆς γῆς τὰ 5 θεμείλια. In P Magd 274 (B.C, 218) βιάζεταί με πλίνθον προσάγων καὶ θεμέλιον σκάπτων ὥστε οἰκοδομεῖν, the gender is indeterminable, as in a number of the NT passages. So Chrest. 11. 68% (A.D. 14) ods Kal ἀνοικοδόμησα ἐπὶ τῶι [ἀρχ]α[(]ωι θεμελίωι, P Lond 9911 (vi/A.D.) (ΞΞ- ΠΙ. p. 258) ἀπὸ θεμελίου ἕως ἀέρως, Mechel 11855 (ii/B.c.) ἐκ θεμελίω. For the LXX usage, see Thackeray Gr. i. p. 154f., and cf. Moeris p. 185; θεμέλιον Kal θεμέλια, οὐδετέρως…
Read the full entry →θεμέλιος (themelios) — foundation.
θεμέλῐ-ος, ον,
of or for the foundation, λίθοι [Refs 5th c.BC+], ὁ, foundation-stone, [Refs 4th c.BC+]; οἱ θ. ἐκ παντοίων λίθων ὑπόκεινται the foundations, [Refs 5th c.BC+]: also neuter θεμέλιον [Refs 4th c.BC+], of the foundations of the world, [Refs 5th c.BC+]; ἐκ τῶν θ. from the foundations, [Refs 5th c.BC+]: metaphorically, ἐκθ. ἐσφαλμένοι [Refs 2nd c.BC+]; also ἀνεκτίσθη τὸ τεῖχος ἐκ θεμελείων (sic) [Refs 4th c.AD+]
II. θεμέλια, τά, buildingsites, [Refs 2nd c.AD+]
III. substantive, the fourth τόπος,= ἀντιμεσουράνημα, Herm.Trism. in [Refs]
θεμέλιος θεμέλιον
themelios
from a derivative of 5087; something put down, i.e. a substruction (of
a building, etc.), (literally or figuratively):--foundation.
see GREEK for 5087
θεμέλιος, ον
n.m. & n.n.
belonging to the foundation
θεμέλιον themelion 1x
in Acts 16:26 themelion is used as a neuter noun from themelios (G2529), foundation such as the foundation of a prison*
θεμέλιος θεμέλιος, ον ΘΕ, Root of τίθημι of or for the foundation, Ar.:—as Subst., θεμέλιος (sub. λίθος) a foundation, οἱ θεμέλιοι the foundations, Thuc.; ἐκ τῶν θεμελίων from the foundations, id. Thuc.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
foun-da'-shun:
In Hebrew the words for "foundation" are mostly derivatives from yacadh, "to found," and in Greek two words are used: one, katabole, of "foundation of the world" (Mr 13:35; 15:34; Lu 11:50; Joh 17:24, etc.); the other, themelios, of the foundation of a building (Lu 6:48,49; 14:29; Ac 16:26, etc.), in which sense it is also used metaphorically in various connections (Christ the foundation of the church, 1Co 3:11; or the apostles and prophets the foundation, with Christ as corner-stone, Eph 2:20; the…
16 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 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 33 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Τῆς δὲ πόλεως εἰ καί τι παρέλθοι τὸ πῦρ κατέσκαπτε καὶ κατὰ τῶν οἰκησόντων, εἴ τις πορθηθεῖσαν ἀνεγείρειν ἐθελήσειεν, ἀρὰς ἔθετο, ὅπως θεμελίους μὲν τειχῶν βαλόμενος στερηθῇ τοῦ πρώτου παιδός, τελειώσας δὲ τὸν νεώτατον τῶν παίδων ἀποβάλῃ.
καὶ πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν: Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.
ἔχει ἐν μισθώσει παρὰ … … σὺν ἑτέροις εἰς καθαίρεσιν καὶ … ἀνοικοδομήσουσι ἐκ θεμελίου τοῦ προόντος … … τοῦ Φαρμοῦθι μηνὸς τοῦ ἐνεστῶτος … ἔτους Αὐτοκράτορος Καίσαρος
Ἱερακίων Ἀπολλωνίωι τῶι κυρίωι πλεῖστα χαίρειν. οἱ θεμέλιοι τῶν τοιχῶν καὶ τῶν στύλων τοῦ ἐνθάδε θεάτρου πολλοὶ ὄντες χρείαν
r,1 γ α λαξῷ λαξεύοντι λίθους. εἰς τὰς γωνίας ἐπάνω τοῦ θεμελίου δραχμαὶ ϛ … ς ὑπουργοῦσιν ὑπὲρ καθαιρέσεως προπύλωνος διαπαλαιωθέντος δραχμαὶ κη οἰκοδόμῳ ἐπισκευάσαντι τὸν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀπόστολος (transliterated as apostolos) is derived from the verb ἀποστέλλω and means 'one sent forth.' It encompasses a range of meanings from a messenger or envoy to a specific reference to the Apostles of Christ, particularly the Twelve. In the New Testament, it is used to denote both the original apostles and other prominent Christian figures like Barnabas, while also addressing false claimants to the title.
ἀπόστολος, -ου, ὁ
(< ἀποστέλλω),
[in LXX; III Ki 14:6 A (שְׁלִיחַ)*;]
a fleet, an expedition (Dem.).
a messenger, one sent on a mission (Hdt., LXX, III Ki 14:6, and π.; v. M, Pr., 37 f.; MM, s.v.; M, Th., i, 2:7 and reff.): Jo 13:16, II Co 8:23, Phl 2:25.
In NT, an Apostle of Christ
ἀπόστολος, -ov, 6; 1. a delegate, messenger, one sent forth with orders, (Hat. 1, 21 ; 5, 38; for mow in 1 K. xiv. 6 [Alex.]; rabbin. m-u/) : Jn. xiii. 16 (where ὁ ἀπόστ. and ὁ πέμψας αὐτόν are contrasted) ; foll. by a gen., as τῶν ἐκκλησιῶν, 2 Co. viii. 23; Phil. ii. 25; andor. τῆς ὁμολογίας ἡμῶν the apostle whom we confess, of Christ, God’s chief messenger, who has brought the κλῆσις ἐπουράνιος, as compared with Moses, whom the Jews confess, Heb. iii. rE 2. Specially applied to the twelve disciples whom Christ selected, out of the multitude of his adherents, to be his constant companions and the heralds to proclaim to men the kingdom of God: Mt. x. 14; Lk. vi. 13; Acts i. 26; Rey. xxi. 14, and often, but nowhere in the Gospel and Epistlesof John; [the word ἀπόστολος occurs. 79 times in the N. T., and of these 68 instances are in St. Luke and St. Paul.” Bp. Lghtft.]. With these…
Read the full entry →ἀπόστολος. It is not easy to point to an adequate parallel for the NT usage of this important word, but it may be noted that in Herod. i. 21 (cf. v. 38) it is found = ‘‘ messenger,” ‘‘ envoy,” and with the same meaning in LXX 3 Regn 14° A ἐγώ εἰμι ἀπόστολος πρὸς σὲ σκληρός, cf. Symm. Isai 18%. Reference may also be made to the interesting fragment in P Par p- 411 f. (B.c. 191), where, if we can accept the editor's restoration of the missing letters, we read of a public official who had sent to a delinquent a messenger bearing the orders he had disregarded—erec|tadkétwy ἡμῶν πρός σε τὸν ἀπίόστολον]. Cf. also a lexical extract cited by Nageli, Pp. 23, ὃ ἐκπεμπόμενος μετὰ στρατιᾶς καὶ παρασκευῆς ἀπόστολος καλεῖται : this is interesting as being coloured with the association found in Attic, though applied to a person. Apart from its use in Attic inscriptions, as Sy// 153 (B.C. 325) =…
Read the full entry →ἀπόστολος (apostolos) — apostle.
ἀπόστολ-ος, ὁ,
messenger, ambassador, envoy, ὁ μὲν δὴ ἀ. ἐς τὴν Μίλητον ἦν[Refs 5th c.BC+]; ἐς Λακεδαίμονα τριήρεϊ ἀ. ἐγίνετο he went off on a mission to Laced., [Refs]
__b commander of a naval force, [Refs 5th c.AD+]
2. messenger from God, [LXX]; especially of the Apostles, [NT]
II. ={στόλος}, naval squadron or expedition, [Refs 5th c.BC+]; ἀπόστολον ἀφιέναι, ἀποστέλλειν, ποιεῖσθαι, [Refs 4th c.BC+]
II.2. colony, [Refs 1st c.BC+]
II.3. ={ἀποστολή}, of envoys, [Refs 1st c.AD+]
II.4. ἀπόστολον, τό, with or without πλοῖον, packet, [Refs 5th c.BC+]
II.5. ἀπόστολος, ὁ, order for dispatch, of a vessel, [Refs 3rd c.AD+]
II.6. export-licence, [Refs 2nd c.AD+]
ἀπόστολος
apostolos
from 649; a delegate; specially, an ambassador of the Gospel;
officially a commissioner of Christ ("apostle") (with miraculous
powers):--apostle, messenger, he that is sent.
see GREEK for 649
ἀπόστολος, ου, ὁ
n.m.
an apostle, a messenger, an envoy, a delegate
ἀπόστολος ἀποστέλλω a messenger, ambassador, envoy, Hdt.
a sacred messenger, an Apostle, NTest.
= στόλος, a naval squadron or expedition, Dem., etc.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
→ A title distinguishing the twelve disciples, whom Jesus selected to be intimately associated with himself Lu 6:13
→ Names of Mt 10:2-4; Mr 3:16-19; Lu 6:13-16; Ac 1:13,26
→ Selection of Mt 4:18-22; 9:9,10; 10:2-4; Mr 3:13-19; Lu 6:13-16; Joh 1:43
→ Commission of Mt 10; 28:19,20; Mr 3:14,15; 6:7-11; 16:15;
79 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 79 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
ἀφίκετο εἰς τὴν Ῥώμην πρεσβεία Ἰουδαίων Οὐάρου τὸν ἀπόστολον αὐτῶν τῷ ἔθνει ἐπικεχωρηκότος ὑπὲρ αἰτήσεως αὐτονομίας.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
λάβωμεν πρὸ ὀφθαλμῶν ἡμῶν τοὺς ἀγαθοὺς ἀποστόλους:
ε … εξ … αιστε … ἐνκαταστῆναι εἰς τὸν ἐν Νεαπόλει χειρισμὸν ἐξ ἀποστόλου Φλαυίου Φλαυιανοῦ ἀπὸ γενήματος ι. Ἁδριανοῦ Καίσαρος τοῦ κυρίου πυροῦ καθαροῦ ἀδόλου, ἀβόλου, ἀκρίθου
πλοίων … ἀγωγῆς ἀρταβῶν μυρίων … Πολέμωνος καὶ Θεμίστου μερίδος τοῦ Ἀρσινοίτου νομοῦ ἐξ ἀποστόλου τοῦ κρατίστου ἐπιτρόπου τῆς Νέας πόλεως ἀπὸ δημοσίων θησαυρῶν τοῦ αὐτοῦ νομοῦ πυροῦ γενήματος
βασιλικοῦ γραμματέως τοῦ αὐτοῦ νομοῦ ἀπὸ γενήματος ε ἔτους Ἀντωνίνου Καίσαρος τοῦ κυρίου ἐξ ἀποστόλου Φλαυίου Φλαυιανοῦ τοῦ κρατίστου ἐπιτρόπου πυροῦ καθαροῦ ἀδόλου ἀβόλου ἀκρίθου κεκοσκινευμένου … μέτρῳ δημοσίῳ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word προφήτης (i.e., *prophētēs*) means 'prophet' and is derived from roots meaning 'to speak forth.' It refers to someone who interprets the divine will, often predicting future events. In the New Testament, it encompasses Old Testament prophets, John the Baptist, and Christian prophets, highlighting their role as inspired teachers and speakers of God's messages.
προφήτης, -ου, ὁ [< πρόφημι, to speak forth),
[in LXX chiefly for נָבִיא;]
one who acts as an interpreter or forth-teller of the Divine will (v. Lft., Notes, 83 f.; Tr., Syn., § vi), a prophet;
in cl. (Æsch., Hdt., Plat., al.), of the interpreters of oracles.
In NT,
of the OT prophets: Mt 5:12, Mk 6:15, Lk 4:27, Jo 8:52, Ro 11:3, al.;
προφήτης, -ov, 6, (πρόφημι, to speak forth, speak out; hence prop. ‘one who speaks forth’; see πρό, ἃ. a.), Sept. - = . for w2) (which comes fr. the same root as (Gs: ‘to divulge,’ ‘make known,’ ‘announce’ [ef. Fleischer in Delitzsch, Com. τι. d. Gen., 4te Aufl. p. 551 sq.], therefore prop. i. q. interpreter, Ex. vii. 1, ef. iv. 16; hence an inlerpreter or spokesman for God; one through whom God speaks; cf. esp. Bleek, Einl. in ἃ. A. T. 4te Aufl. p. 309 [Β. Ὁ. s. v. Prophet and reff. there; esp. also Day’s note on Oehler’s O. T. Theol. § 161, and W. Robertson Smith, Prophets of Israel, p. 389 (note on Lect. ii.)]), one who speaks forth by divine inspiration; I. In Grk. writ. fr. Aeschyl., Hdt., and Pind. down 1. an interpreter of oracles (whether uttered by the gods or the μάντεις), or of other hidden things. 2. a foreteller, soothsayer, seer. II. In the N. T. 1. one who, moved by the…
Read the full entry →προφήτης. OGIS 11118 shows us a προφήτης in Upper Egypt in ii/B.c. ; and in Sy/J 790 (=*1157)* (c. B.C. 100?), a procession is ordered in honour of the oracle of Apollo Coropaeus (Corope in the Pagasaean Gulf). The procession is formed of an elected ἱερεύς of Apollo, one each from the colleges of στρατηγοί and νομοφύλακες, one of the πρυτάνεις and a ταμίας, preceding τὸν γραμματέα τοῦ θεοῦ καὶ τὸν προφήτην. The prophet is the interpreter of the oracle—‘‘ the composer’’ would come nearer to fact—and the γραμματεύς takes down the response he dictates. See also the list of religious officials in the Canopic Decree OGIS 56% (B.c. 238) (cf. the Rosetta stone 72. 90°—B.c. 196) οἱ ἀρχιερεῖς Kal προφῆται καὶ οἱ εἰς τὸ ἄδυτον εἰσπορευόμένοι πρὸς τὸν στολισμὸν τῶν θεῶν καὶ οἱ πτεροφόραι καὶ ἱερογραμματεῖς καὶ οἱ ἄλλοι ἱερεῖς. Dittenberger notes adl. that the προφῆται are ‘‘interpretes oraculorum…
Read the full entry →προφήτης (prophētēs) — prophet.
προφήτ-ης, ου,
Doric dialect and Boeotian dialect προφάτας [ᾱ], α, [Refs 6th c.BC+] (πρό, φημί):— properly one who speaks for a god and interprets his will to man, Διὸς π. interpreter, expounder of the will of Zeus, of Tiresias, [Refs 5th c.BC+]; Βάκχου π., perhaps of Orpheus, [Refs 5th c.BC+]; [Διονύσου] π., of the Bacchae, [Refs]; Νηρέως π., of Glaucus, [Refs]; especially of the Delphic Apollo, Διὸς π. ἐστὶ Λοξίας πατρός [Refs 4th c.BC+]; of the minister and interpreter at Delphi, [Refs 5th c.BC+]; at the Ptoön,[Refs 2nd c.BC+]; compare προφῆτις.
2. title of official keepers of the oracle at Branchidae, [Refs 1st c.AD+]; elsewhere, [Refs 2nd c.BC+]
προφήτης
prophetes
from a compound of 4253 and 5346; a foreteller ("prophet"); by
analogy, an inspired speaker; by extension, a poet:--prophet.
see GREEK for 4253
see GREEK for 5346
προφήτης, ου, ὁ
n.m.
a prophet, poet
προφήτης prophētēs 144x
pr. a spokesman for another; spc. a spokesman or interpreter for a deity; a prophet, seer, Tit. 1:12; in NT a prophet, a divinely commissioned and inspired person, Mt. 14:5; Lk. 7:16, 39; Jn. 9:17; a prophet in the Christian church, a person gifted for the exposition of divine truth, 1 Cor. 12:28, 29; a prophet, a foreteller of the future, Mt. 1:22, et al. freq.; οἱ προφῆται, the prophetic scriptures of the Old Testament, Lk. 16:29
προφήτης πρόφημι one who speaks for a God and interprets his will to man, a prophet; so Teiresias is πρ. Διός, Jove's interpreter, Pind.; and of Apollo, Διὸς προφήτης ἐστὶ Λοξίας πατρός Aesch.; while the Pythia, in turn, became the προφῆτις of Apollo, Hdt.; so Poets are called οἱ τῶν Μουσῶν προφῆται interpreters of the Muses, Plat.
generally, an interpreter, declarer, ἐγὼ πρ. σοι λόγων γενήσομαι Eur.; so, the bowl is called κώμου προφάτης, Pind.
in NTest.,
one who possesses the gift of προφητεία, an inspired preacher and teacher.
the revealer of God's counsel for the future, a prophet (in the modern sense of the word), a predicter of future events.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
149 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 144 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 155 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ ὅτε Ἀαρὼν ὁ λόγος καὶ Μαριὰμ ἡ αἴσθησις ἐπανίστανται, ῥητῶς ἀκούουσιν ὅτι, „ἐὰν γένηται προφήτης κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσεται“ καὶ ἐν σκιᾷ ὁ θεός, οὐκ ἐναργῶς, Μωυσεῖ δέ, ὅστις „πιστὸς ἐν ὅλῳ τῷ οἴκῳ, στόμα κατὰ στόμα λαλήσει, ἐν εἴδει…
Κλεόδημος δέ φησιν ὁ προφήτης ὁ καὶ Μάλχος ἱστορῶν τὰ περὶ Ἰουδαίων, καθὼς καὶ Μωυσῆς ἱστόρησεν ὁ νομοθέτης αὐτῶν, ὅτι ἐκ τῆς Κατούρας Ἁβράμῳ ἐγένοντο παῖδες ἱκανοί.
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
αἴθριον καὶ τόπους ψιλοὺς ἀπὸ νότου τῆς οἰκίας πατρικοὺς αὐτοῦ παρὰ Χαιρήμονος τοῦ Ἡρώδου προφήτου Σούχου θεοῦ μεγάλου Ἀρσινοείτου νομοῦ εὐδοκούσης τῆς τούτου γυναικὸς Τομσάιος, καὶ ἐθέμην διὰ Σωκράτους
ψιλῶν τόπων τοῦ προφήτου καθοριζομένου τοὺς πεπραμένους ὑπʼ αὐτοῦ τόπους ἐπικεκρατῆσθαι ὑπὸ τε τοῦ πατρὸς αὐτοῦ καὶ τῶν
νεωτέρου τῶν ἀπὸ τῆς Σοκνοπαίου Νήσου ἀγοράσαντα τῶι μα ἔτει οἰκίαν ἀδέσποτον παρὰ τοῦ προφήτου προσανειληφέναι τῶι μγ ἔτει Καίσαρος ἑτέρους ψιλοὺς τόπους ἀδεσπότους. τὸν αὐτὸν εἰσέδωκεν Νεστνῆφις. σημανθέντος
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAP-GSM — Verb · present · active · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-PAP-GSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Masculine
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ἀκρογωνιαῖος (akrogoniaios) is derived from roots meaning 'extreme' and 'corner.' It refers to a cornerstone or foundation stone, particularly at an angle. The term appears in the New Testament in Ephesians 2:20 and 1 Peter 2:6, highlighting its significance in architectural and metaphorical contexts.
ἀκρογωνιαῖος may very well have been coined by the LXX (Isa 2818). The Attic word was γωνιαῖος : see inscriptional citations in J. A. Robinson Aphesians, p. 164. Cronert (p. several other compounds of ἄκρος, some of which may be in the same category. W. W. Lloyd in CA iii. p. 419a (1889) among some architectural notes on Eph 259-59, says: ‘* The acrogoniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout.” 233) has
ἀκρογωνιαῖος (akrogōniaios) — cornerstone.
ἀκρο-γωνιαῖος, α, ον,
at the extreme angle, ἀ. λίθος corner foundation-stone, [LXX+NT]
ἀκρογωνιαῖος
akrogoniaios
from 206 and 1137; belonging to the extreme corner:--chief corner.
see GREEK for 206
see GREEK for 1137
ἀκρογωνιαῖος, α, ον
Adj
in the corner, cornerstone
ἀκρογωνιαῖος akrogōniaios 2x
literally: lying at the extreme corner; with λίθος, corner or foundation stone, Eph. 2:20; 1 Pet. 2:6*
ἀκρογωνιαῖος γωνία at the extreme angle, ἀκρ. λίθος the corner foundation-stone, NTest.
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
a quoin or cornerstone, of great importance in binding together the sides of a building. The phrase "corner-stone" is sometimes used to denote any principal person, as the princes of Egypt, (Isaiah 19:13) and is thus applied to our Lord. (Isaiah 28:16; Matthew 21:42; 1 Peter 2:6,7)
2 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.
← 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
καὶ πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν: Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive 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
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 529 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου