Galatians 5:11 — Word Study
N1904Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
BSAI myselfegō now,de brothers,adelphos [fellow believers, brethren] ifei circumcisionperitomē [the Jewish rite of cutting, a sign of covenant] stilleti [continually, yet] proclaim,kērussō▸ [proclaiming, heralding] whytis stilleti am I persecuted?diōkō▸ [yet, ongoing, suffering, pursued] In that caseara [then, therefore] has been abolishedkatargeō■✻ [made useless, removed] theho offenseskandalon [stumbling block, scandal] of theho cross.stauros [the instrument of Christ's death]
| Greek | English | Parsing |
|---|---|---|
| Ἐγὼ | I myself | Personal pronoun, first person, nominative |
| δέ, | now, | Conjunction |
| ἀδελφοί, | brothers, | Noun, vocative, plural |
| εἰ | if | Conditional particle |
| περιτομὴν | circumcision | Noun, accusative, singular |
| ἔτι | still | Adverb |
| κηρύσσω, | proclaim, | Verb, present, active |
| τί | why | Interrogative pronoun, accusative, singular |
| ἔτι | still | Adverb |
| διώκομαι; | am I persecuted? | Verb, present, passive |
| ἄρα | In that case | Particle |
| κατήργηται | has been abolished | Verb, perfect, passive |
| τὸ | the | Article, nominative, singular |
| σκάνδαλον | offense | Noun, nominative, singular |
| τοῦ | of the | Article, genitive, singular |
| σταυροῦ. | cross. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished. |
| KJV | And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. |
| ASV | But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling-block of the cross been done away. |
| YLT | And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away; |
| WEB | But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed. |
| BBE | But I, brothers, if I am still preaching circumcision, why am I still attacked? then has the shame of the cross been taken away. |
Where they part company is σκάνδαλον — see How Translations Differ.
The sentence has a main clause followed by a conditional clause and a consequence clause, showing the logical flow of Paul's argument.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐγώ
verbκηρύσσω
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 — Galatians 5:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense of His Ministrygenerated
Galatians 5:11 is part of Paul's argument against the Judaizers, who were insisting that Gentile believers must follow Jewish law. Paul emphasizes that if he were still preaching circumcision, he would not be facing persecution. He highlights that the cross, which is a stumbling block for many, has been made of no effect in the context of grace and faith in Christ.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Galatians 2:3 | Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. |
| 2 | Acts 16:3 | Paul wanted Timothy to accompany him, so he took him and circumcised him on account of the Jews in that area, for they all knew that his father was a Greek. |
| 3 | Galatians 4:29 | At that time, however, the son born by the flesh persecuted the son born by the Spirit. It is the same now. |
| 4 | Galatians 6:12–17 | Those who want to make a good impression outwardly are trying to compel you to be circumcised. They only do this to avoid persecution for the cross of Christ. |
| 5 | Acts 21:21–28 | But they are under the impression that you teach all the Jews who live among the Gentiles to forsake Moses, telling them not to circumcise their children or observe our customs. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — σκάνδαλον, skandalongenerated
The word σκάνδαλον means 'stumbling block' and can refer to anything that causes someone to fall into error or sin. It is derived from a term that indicates a trap or snare.
In this verse, Paul uses it to describe how the message of the cross is offensive to some, particularly those who cling to the law. The offense of the cross challenges the idea that righteousness can be achieved through works.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'the offense of the cross has been abolished.' This is echoed in the WEB and ASV, which also emphasize the idea of the cross being a stumbling block.
Where translations differ is in the rendering of σκάνδαλον. The KJV uses 'offense', while the YLT translates it as 'stumbling-block', highlighting the contentious nature of the cross.
Sentence Structuregenerated
The main clause is introduced by Ἐγὼ, I, as the subject, followed by a conditional clause introduced by εἰ, if. The structure emphasizes Paul's personal involvement and the hypothetical nature of his argument.
The verse includes a series of phrases that express Paul's questioning of his own actions and the implications of preaching circumcision, culminating in the assertion about the cross.
Septuagint Backgroundgenerated
The term σκάνδαλον does not appear in the Septuagint in the same context, but it is related to the Hebrew word for 'stumbling block', which is used in various Old Testament passages to describe moral and spiritual pitfalls.
Paul's use of this term aligns with its biblical connotations of leading others into sin, particularly in relation to the law and the grace offered through Christ.
In plain words — the whole versegenerated
Galatians 5:11 shows Paul questioning why he faces persecution if he is still preaching circumcision. He argues that if that were the case, the cross would no longer be an offense, emphasizing the radical nature of the gospel.
Frequently Asked Questionsgenerated
Paul refers to the idea that the message of the cross is a stumbling block for those who believe they can earn righteousness through the law.
Paul is being persecuted because he preaches the gospel of grace, which contradicts the Judaizers' insistence on following the law.
Circumcision represents adherence to the Jewish law, and Paul argues that it is unnecessary for salvation, which is through faith in Christ alone.
This verse encapsulates the central theme of Galatians, which is the contrast between law and grace, and the freedom believers have in Christ.
Reflection Questionsgenerated
- What are some ways I might be tempted to rely on my own works rather than on faith in Christ?
- How can I help others understand the significance of the cross in their lives?
- In what areas of my life do I feel the offense of the cross challenging my beliefs or actions?
- How can I support fellow believers who are facing persecution for their faith?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the implications of the cross and the nature of Paul's ministry. Their insights are included here.
And, of course, it had been meet that the mystery of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone," if it had been nakedly predicted;Early Church Fathers on Galatians 5 →
But if I still preach circumcision, why am I still being persecuted? In that case, the offense of the cross has been abolished (or, as it is better expressed in Greek, ceased).Early Church Fathers on Galatians 5 →
Observe how clearly he exonerates himself from the charge, that in every place he judaized and played the hypocrite in his preaching.Early Church Fathers on Galatians 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 5:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I, brethren, if I yet preach circumcision,.... The apostle was traduced by the false teachers, as a preacher of circumcision himself in some places; and this they did partly to show him to be a
Read John Gill on Galatians 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
Read Robert Jamieson on Galatians 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt should seem by what the apostle saith in this verse, that some of these false teachers had quoted the apostle for them, as if he himself had preached circumcision; possibly taking advantage from his circumcising Timothy, not distinguishing between what was done by Paul as of liberty, and to avoid the offence of the Jews, and what they pressed as necessary to be done (besides believing in Christ) for justification. Now, (saith the apostle), if I yet preach up circumision as necessary to be observed, why do I yet suffer persecution? Why am I then persecuted by the Jews, as one apostatized from their religion? Then is the offence of the cross ceased: by the cross, he eihter means the cross…
Read Matthew Poole on Galatians 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. Ver. 11. Why do I yet suffer persecution] From the Jews zealous of the law. It is well observed that the nearer any are unto a conjunction in matters of religion, and yet some difference retained, the deeper is the hatred. A Jew hates a Christian worse than he doth a Turk or Pagan. A Papist hates a Protestant worse than he doth a Jew, &c. Dr Day upon 1 Corinthians 16:9.
Read John Trapp on Galatians 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11)And I, brethren.—Rather, But I, brethren. Another abrupt transition. We should naturally infer from this passage that St. Paul had at one time seemed to preach, or at least to permit, circumcision. Thus, in the Acts, we should gather, from the account of the conference at Jerusalem in Acts 15, that he did not insist strongly upon this point, and on taking Timothy with him upon his second missionary journey—the very journey in which he first visited Galatia—his first step was to have him circumcised. It was only natural that the progress of time and of events should deepen the Apostle’s conviction of the radical antagonism between the ceremonial Judaism and Christianity. This he is now…
Read Charles John Ellicott on Galatians 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. If I yet preach circumcision] it is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, Acts 16:3, which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavoured to sanction their own doctrine. To this the apostle replies: Were it so, that I am a friend to this measure, is it likely that I should suffer persecution from the Jews? But I am every where persecuted by them, and I am persecuted because I am known to be an enemy to circumcision; were I a friend to this doctrine, the offence of the cross-preaching salvation only through the sacrifice of Christ, would soon cease; because…
Read AdamClarke on Galatians 5 →CambridgeThe Cambridge Bible for Schools and Colleges11. Another abrupt transition of thought, rendering the connexion obscure and uncertain. It is however evident either that a charge of inconsistency had been brought against St Paul, or that the possibility of such a charge flashed across his mind. He could find no language too strong to condemn those who submitted to circumcision, and yet it was an admitted fact that he had himself circumcised Timothy. Did he not ‘yet’ (still) virtually preach circumcision, as he had insisted on it before his conversion? This was a specious, and if unrefuted, a fatal objection. Based on a fact, it must be met by an appeal to fact—the fact of persecution. ‘If I still Judaize, why do the Judaizers still…
Read Cambridge on Galatians 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I, brethren - Paul here proceeds to vindicate himself from giving countenance to the doctrines which they had advanced there.
Read Albert Barnes on Galatians 5 →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
Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.
Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
Now, brothers and sisters, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been removed.
Tyndale line
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling-block of the cross been done away.
But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumblingblock of the cross been done away.
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then hath the offense of the cross ceased.
And brethren, if I yet preach circumcision, why doe I yet suffer persecution? Then is the slaunder of the crosse abolished.
Strictly literal
But I, brethren, if I yet preach circumcision, why am I yet persecuted? Then the scandal of the cross has been done away.
And I, brethren, if uncircumcision I yet preach, why yet am I persecuted? then hath the stumbling-block of the cross been done away;
And I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling-block of the Cross has been done away [with];
Brothers, if I still proclaim circumcision, why am I still being persecuted? In that case the stumbling block of the cross has been removed.
From the Latin
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.
Simplified
As for me, brothers and sisters, if I were still advocating circumcision—why am I still persecuted? If that was true, it would remove the issue of the cross that offends people so much.
But I, brothers, if I am still preaching circumcision, why am I still attacked? then has the shame of the cross been taken away.
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.
Ego autem, fratres, si circumcisionem adhuc prædico : quid adhuc persecutionem patior ? ergo evacuatum est scandalum crucis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢܐ ܕܝܢ ܐܚܝ ܐܠܘ ܥܕܟܝܠ ܓܙܘܪܬܐ ܡܟܪܙ ܗܘܝܬ ܠܡܢܐ ܡܬܪܕܦ ܗܘܝܬ ܕܠܡܐ ܐܬܒܛܠ ܠܗ ܟܫܠܗ ܕܙܩܝܦܐ
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.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
The standard critical text of the New Testament.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
The previous edition, still widely cited.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
The Society of Biblical Literature edition, freely licensed.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
The edition that turned scholarship toward the earliest manuscripts.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
An independent critical text built from the oldest witnesses then known.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
A recent critical edition following documentary evidence closely.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
The reading of the majority of surviving manuscripts.
Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Galatians 5:11
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 first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἀδελφός is built from a copulative particle and δελφύς, meaning 'womb.' It primarily refers to a brother, either by birth or in a broader sense, such as a fellow Christian or a member of the same nation. In the New Testament, it appears in various contexts, including familial and spiritual relationships, as seen in Matthew 1:2 and 1 Corinthians 1:1.
ἀδελφός, -οῦ, ὁ
(< ἀ- copul., δελφύς, womb),
in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102 f.), for אָח;]
lit. of a brother (Ge 4:2, al.).
Of a neighbour (Le 19:17).
Of a member of the same nation (Ex 2:14, De 15:3). In NT in each of these senses (1. Mt 1:2, al.; 2. Mt 7:3; 3. Ro 9:3) and also,
ἀδελφός, -οῦ, ὁ, (fr. a copulative and δελφύς, from the same womb; cf. ἀγάστωρ), [fr. Hom. down]; 1. a brother (whether born of the same two parents, or only of the same father or the same mother): Mt. i. 2; iv. 18, and often. That ‘the brethren of Jesus,’ Mt. xii. 46, 47 [but WH only in mrg.]; xiii. 55 sq.; Mk. vi. 3 (in the last two passages also sisters); Lk. viii. 19 sq.; Jn. ii. 12; vii. 8; Acts i. 14; Gal. i. 19; 1 Co. 1. 5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels [ef. Thilo, Cod. Apocr. N. T. i. 8362 sq.]), nor cousins, the children of Alpheus or Cleophas [i. 6. Clopas] and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Ausustine [ef. Bp. Lghtft. Com. on Gal., diss. ii.]), according to that use of language by which ἀδελφός like the Hebr. τὶ denotes any…
Read the full entry →ἀδελφός. For the literal and the more general derived sense we may quote Sy// 474° ἀδελφοὶ ols κοινὰ τὰ πατρῷα, and 276" διὰ τὸ Μεσσαλιήτας εἶναι ἡμῖν ἀδελφούς]. In P Lond 421 (B.C. 168) (= I. p. 30, Selections p. 9) ᾿Ισίας Ἡφαιστίωνι τῶι ἀδελφῶ[ι χαί(ρειν)], it seems probable that Isias is
ἀδελφός (adelphos) — brother.
ἀδελφός [ᾰ],
(ἀ- copulative, δελφύς, [Refs 4th c.BC+]; compare ἀγάστωρ) properly, son of the same mother:
I. as substantive, ἀδελφός, ὁ, vocative ἄδελφ; Epic dialect, Ionic dialect, and Lyric poetry ἀδελφεός (genitive -ειοῦ in [Refs 8th c.BC+]:—brother, [Refs 8th c.BC+]; ἀδελφοί brother and sister, [Refs 5th c.BC+]; so of the Ptolemies, θεοὶ ἀδελφοί[Refs 3rd c.BC+]; ἀπ᾽ ἀμφοτέρων ἀδελφεός[LXX+5th c.BC+]
I.2. kinsman,[LXX]; tribesman, Ex.[Refs]
I.3. colleague, associate, [Refs]; member of a college, [Refs]
I.4. term of address, used by kings, [LXX+2nd c.BC+], etc.:—as a term of affection, applicable by wife to husband, [LXX+2nd c.BC+]
I.5. brother (as a fellow Christian), [NT]; of other religious communities, e.g. Serapeum, [Refs 2nd c.BC+]
ἀδελφός
adelphos
from 1 (as a connective particle) and delphus (the womb); a brother
(literally or figuratively) near or remote (much like 1):--brother.
see GREEK for 1
see GREEK for 1
ἀδελφός, οῦ, ὁ
n.m.
a brother
ἀδελφός adelphos 343x
a brother, near kinsman or relative; one of the same nation or nature; one of equal rank and dignity; an associate, a member of the Christian community
ἀδελφός α copul. , δελφύς; cf. Lat. couterinus ἀδελφοί are properly sons of the same mother:
as Subst., ἀδελφός, ὁ, voc. ἄδελφε (not -φέ), ionic ἀδελφεός, epic -ειός:—a brother, or generally, a near kinsman, ἀδελφοί brother and sister, like Lat. fratres, Eur.; ἀδελφεοὶ ἀπ᾽ ἀμφοτέρων brothers by both parents, i. e. not half-brothers, Hdt.
a brother (as a fellow Christian), NTest.
adj., ἀδελφός, ή, όν, brotherly or sisterly, Trag., Plat.
like Lat. geminus, gemellus, of anything in pairs, twin, Xen.:—then, just like, c. gen. or dat., ἀδελφὰ τῶνδε, ἀδελφὰ τούτοισι Soph.
Noun-VPM — Noun · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
N-VPM Part of Speech: Noun Case: Vocative Number: Plural Gender: Masculine
348 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 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 419 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
οἱ μὲν οὖν ἀδελφοὶ διαφόροις ἔχαιρον ἐπιτηδεύμασιν·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
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
ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει
ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 501 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 307 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.
The Greek word περιτομή (i.e., *peritomē*) means 'circumcision' and is derived from the verb περιτέμνω (i.e., *peritemnō*). It encompasses the act or rite of circumcision, the state of being circumcised, and can refer to those who are circumcised, particularly Jews and Jewish Christians. The New Testament uses this term in various contexts, including both literal and metaphorical senses.
† περι-τομή, -ῆς, ἡ
(< περιτέμνω),
[in LXX: Ge 17:13, Ex 4:25, 26 (מוּל ni., מוּלָה), Je 11:16*;]
circumcision;
of the rite itself: Jo 7:22, 23, Ac 7:8, Ro 4:11, Ga 5:11, Phl 3:5;
of the state of circumcision: Ro 2:25-28 3:1, I Co 7:19, Ga 5:6 6:15, Col 3:11; ἐν π. ὤν, Ro 4:10;
by meton., ἡ π. = οἱ περιτμηθέντες, the circumcised: Ro 3:30 4:9, 12 15:8,
περι-τομή, -ῆς, ἡ, (περιτέμνω), circumcision (on which see περιτέμνωλ ; a. prop. a. the act or rite of circumcision : Jn. vii. 22 sq.; Acts vii. 8; Ro. iv. 11; Gal. v.11; Phil. iii. 5; of ἐκ τῆς reper. (see ἐκ, 11. 7), the circumcised, they of the circumcision, used of Jews, Ro. iv. 12; of Christians gathered from among the Jews, Acts xi. 2; Gal. ii. 12; Tit. i. 10; of ὄντες ἐκ περιτ. Col. iv. 11. B. the state of circumcision, the being circumcised: Ro. ii. 25-28; iii. 1; 1 Co. vii. 19; Gal. v. 6; vi. 15; Col. iii. 11; ἐν περιτομῇ dv, circumcised, Ro. iv. 10. y. by meton. ‘the circumcision’ for of περιτμηθέντες the circumcised, i.e. Jews: Ro. iii. 80; iv. 9, 12; xv. 8; Gal. ii. 7-9; Eph. ii. 11 ; of ἐκ περιτομῆς πιστοί, Christian converts from among the Jews, Jewish Christians, Acts x. 45. b. metaph. a. of Christians: (ἡμεῖς ἐσμεν) 7 περιτομή, separated from the unclean multitude and…
Read the full entry →περιτομή. P Tebt 11. 3145 (ii/A.p.) πιστεύω σε μὴ ἀγνοεῖν ὅσον κάμ[α)τον ἤνεγκα ἕως τὴν [π]ερι[το]μὴν ἐκπλέξω ἐπιΐητοῦντος τοῦ [ἀ]ρχιερέως τὸν παῖδα ε[ἰ]δῖν, “I believe you are aware how much trouble I had in getting the circumcision through, owing to the high-priest’s desire to see the boy ig (Edd.). See s.v. περιτέμνω.
περιτομή (peritomē) — circumcision.
περιτομ-ή, ἡ,
circumcision, [LXX+2nd c.BC+]
II. section of a machine, ἡ κάτω π. [Refs 2nd c.AD+]
III. circular incision, [Refs 1st c.AD+]
περιτομή
peritome
from 4059; circumcision (the rite, the condition or the people,
literally or figuratively):--X circumcised, circumcision.
see GREEK for 4059
περιτομή, ῆς, ἡ
n.f.
circumcision
περιτομή peritomē 36x
circumcision, the act or custom of circumcision, Jn. 7:22, 23; Acts 7:8; the state of being circumcised, the being circumcised, Rom. 2:25, 26, 27; 4:10; meton. the circumcision, those who are circumcised, Rom. 3:30; 4:9 met. spiritual circumcision of the heart and affection, Rom. 2:29; Col. 2:11; meton. persons spiritually circumcised, Phil. 3:3 See circumcision.
περιτομή περιτομή, ἡ, περιτέμνω circumcision, NTest.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
sur-kum-sizh'-un (mul, muloth; peritome): The removal of the foreskin is a custom that has prevailed, and prevails, among many races in different parts of the world--in America, Africa and Australia. It was in vogue among the western Semites--Hebrews, Arabians, Moabites, Ammonites, Edomites, Egyptians, but was unknown among the Semites of the Euphrates. In Canaan the Philistines were an exception, for the term "uncircumcised" is constantly used in connection with them. Generally speaking, the rite of circumcision was a precondition of the enjoyment of certain political and religious privileges (Ex 12:48; Eze 44:9); and in view of the fact that in the ancient world religion played such an important role in life, it may be assumed that circumcision, like many other strange customs…
Circumcision
Cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Gen. 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (17:24-27). Slaves, whether home-born or purchased, were circumcised (17:12, 13); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (Ex. 12:48). During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised…
was peculiarly, though not exclusively, a Jewish rite. It was enjoined upon Abraham, the father of the nation, by God, at the institution and as the token of the covenant, which assured to him and his descendants the promise of the Messiah. Gen. 17. It was thus made a necessary condition of Jewish nationality. Every male child was to be circumcised when eight days old, (Leviticus 12:3) on pain of death. The biblical notice of the rite describes it as distinctively Jewish; so that in the New Testament "the circumcision" and "the uncircumcision" are frequently used as synonyms for the Jews and the Gentiles. The rite has been found to prevail extensively in both ancient and modern times. Though Mohammed did not enjoin circumcision in the Koran, he was circumcised himself, according to the custom of his country; and circumcision is now…
A cutting around, because in this rite the foreskin was cut away. God commanded Abraham to use circumcision, as a sign of his covenant; and in obedience to this order, the patriarch, at ninety-nine years of age, was circumcised, as also his son Ishmael, and all the male of his household, Ge 17:10-12. God repeated the precept to Moses, and ordered that all who intended to partake of the paschal sacrifice should receive circumcision; and that this rite should be performed on children on the eighth day after their birth, Ex 12:44 Le 12:3 Joh 7:22. The Jews have always been very exact in observing this ceremony, and it appears that they did not neglect it when in Egypt,
36 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 36 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
μηδ’ ὅτι τὸ περιτέμνεσθαι ἡδονῆς καὶ παθῶν πάντων ἐκτομὴν καὶ δόξης ἀναίρεσιν ἀσεβοῦς ἐμφαίνει, καθ’ ἣν ὑπέλαβεν ὁ νοῦς ἱκανὸς εἶναι γεννᾶν δι’ ἑαυτοῦ, ἀνέλωμεν τὸν ἐπὶ τῇ περιτομῇ τεθέντα νόμον·
τὴν αἰτίαν δὲ τῆς περιτομῆς ἡμῶν ἐν ἄλλοις δηλώσω.
ἀλλὰ καὶ ἡ περιτομή, ἐφ̓ ᾗ πεποίθασιν, κατήργηται, περιτομὴν γὰρ εἴρηκεν οὐ σαρκὸς γενηθῆναι: ἀλλὰ παρέβησαν, ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς.
τῷ τιμιωτάτῳ πλεῖστα χαίρειν. πιστεύω σε μὴ ἀγνοεῖν ὅσον κάματον ἤνεγκα ἕως τὴν περιτομὴν ἐκπλέξω ἐπιζητοῦντος τοῦ ἀρχιερέως τὸν παῖδα ἰδεῖν, τῆς δὲ τῶν φίλων σπουδῆς τυχόντος ἐπετύχαμεν.
ὑπομνηματισμῶν τῆς ἀρχιερωσύνης μὴ ἔχειν υἱὸν ἄρρενα. πρὸς δὲ τὴν μὲν τῶν παίδων αὐτῶν περιτομήν, τοῦ μὲν Ἀμεννώθου Ὀννῶφριν ἐκ μητρὸς Διυν … ος τῆς ἀπὸ Ἰσίου Τρύφωνος παστοφορίσσης
The Greek word ἔτι (eti) is an adverb meaning 'yet,' 'still,' or 'even now.' It covers various temporal aspects—present, past, and future—as well as degrees of comparison. In the New Testament, it appears in verses like Mark 5:35 and 1 Corinthians 3:3. The entries indicate its use with negatives to mean 'no longer' and in comparative phrases to enhance meaning.
ἔτι, adv., as yet, yet, still; 1. of time; a. ofa thing which went on formerly, whereas now a different state of things exists or has begun to exist: arded Ve 4 ἑτοιμάζω to ἃ ptep., Mt. xxvii. 63; Lk. xxiv. 6, 44: Acts ix. 1; xviii. 18; 2 Th. ii. 5; with gen. absol.: ἔτι (δὲ) αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil. 5; xxvi. 47; Mk. xiv. 43; Lk. viii. 49; xxii. 47; add, Lk. ix. 42; xxiv. 41; Jn. xx. 1; Acts x. 44; Ro. v. 8; Heb. ix. 8; with a finite verb, Heb. vii. 10; transposed so as to stand at the beginning of a sentence: ἔτι yap Χριστὸς ὄντων ἡμῶν ἀσθ. . . . ἀπέGave, Ro. v. 6; cf. W. § 61, 5 p. 553 (515); [B. 389 (333)]; with another notation of time, so that it may be trans. even (cf. Lat. jam) : ἔτι ἐκ κοιλίας μητρός, Lk. i. 15 (ἔτι ἐκ Bpépeos, Anthol. 9, 567,1; ἔτι am ἀρχῆς, Plut. consol. ad Apoll. 6 p. 104 d.). ὍὌ. of a thing which continues at present, even now: Mk. viii. 17 RG…
Read the full entry →ἔτι. P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were still at home, I went short altogether.’’ In 26. 55 we have— ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections, p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν ᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46% (B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA., “‘now therefore at length either collect the money, or,” εἴς.» Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96) ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ) τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died long ago.” For the adv. used of degree…
Read the full entry →ἔτι (eti) — still.
ἔτι [ῐ],
adverb:
I. of Time,
I.1. of the Present, yet, still, ἔ. μοι μένος ἔμπεδον [Refs 8th c.BC+]; ἔτ᾽ ἐκ βρέφεος ever since babyhood, [Refs 8th c.BC+]; ἔ. καὶ ἐκ παρόντων variant in [Refs 5th c.BC+]
I.2. of the Past, mostly with imperfect, ἀήθεσσον γὰρ ἔτ᾽ αὐτῶν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]; ἔ. πρότερον, πρόσθεν, [Refs 5th c.BC+]: with the sense, already, γεγονέναι ἔ. οὐχ ἧττον ἢ εἶναι [Refs]
I.3. of the Future, yet, longer, ἄλγε᾽ ἔδωκεν.. ἠδ᾽ ἔ. δώσει [Refs 8th c.BC+]; hereafter, [Refs 5th c.BC+]
I.4. with a negative, no longer, οὐδὲ.. ἔ. παρέμειναν [Refs 1st c.BC+]; see at {οὐκέτι},{μηκέτι}.
ἔτι
eti
perhaps akin to 2094; "yet," still (of time or degree):--after that,
also, ever, (any) further, (t-)henceforth (more), hereafter, (any)
longer, (any) more(-one), now, still, yet.
see GREEK for 2094
ἔτι
Adv
still, yet, even now
ἔτι
of Time,
of the Present, yet, as yet, still, Lat. adhuc, Il., attic; cf. οὐκέτι.
of the Past, mostly with imperf., ἀήθεσσον γὰρ ἔτι they were yet unaccustomed, Il.; προορωμένοις ἔτι Thuc.
of the Future, yet, further, ἄλγε᾽ ἔδωκεν, ἠδ᾽ ἔτι δώσει Il.:—also hereafter, Aesch., Soph.
of Degree, yet, still, besides, further, moreover, Lat. praeterea, insuper, Hom., etc.; ἔτι δέ and besides, nay more, Thuc.
often to strengthen a comp., ἔτι μᾶλλον yet more, Il.; μᾶλλον ἔτι Od.; ἔτι πλέον Hdt., etc.
with the posit., ἔτι ἄνω yet higher up, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
95 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 93 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 276 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.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
εἰ μὲν οὖν διείλεξαι τῶι Κράτωνι καὶ ὑπακήκοε, καλῶς ἂν ἔχοι· εἰ δὲ μή, ἔτι καὶ νῦν μὴ παρέργως αὐτὸ ποιήσας, ὅπως μὴ συμβῇ ἀναπληρουμένης τῆς ὠνῆς προεισπραχθέντα τὸν
σμηνῶν … τὸ ἀντίγραφον ὑπογέγραφα ε … … τὸ παρʼ ἡμῶν ὑπόμνημα … μὴ ἔτι καὶ νῦν ὁ Ἀμμώνιος ἐξευδοκῆι ὑμᾶς καὶ π … … καὶ τῶν σμηνῶν, τούς
πλειονάκις σοι γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν
κηρύσσω is a verb meaning to proclaim or herald, particularly in the context of announcing divine truth or the Gospel. It is used in the New Testament to describe the act of preaching, often associated with figures like John the Baptist and the apostles. The word is derived from a tradition of formal public announcements and carries a sense of authority. Notably, Abbott-Smith mentions its use in Mark 1:45 and other verses, emphasizing its role in the proclamation of the Gospel.
κηρύσσω,
[in LXX chiefly for קרא;]
to be a herald, to proclaim: Mk 1:45 7:36, Lk 4:18, 19(LXX) (but v. Field, Notes, 174) 8:39, Ro 2:21, I Co 9:27, Ga 5:11, al.; in NT, chiefly of the proclamation of the Gospel, to proclaim, preach: τὸ εὐαγέλιον, Mt 4:23 9:35 24:14 26:13, Mk 1:14 13:10 14:9 16:[15], Ga 2:2, Col 1:23, I Th 2:9; seq. εἰς,
κηρύσσω; impf. ἐκήρυσσον: fut. κηρύξω: 1 aor. ἐκήρυξα. [inf. κηρύξαι RG Tr WH, κηρῦξαι LT; ef. Lipsius, Gramm. Untersuch. p. 32 sqq.; ΤᾺ Proleg. p. 101; W. § 6, 1 f. (see reff. s. v. ejpvé)]; Pass., pres. κηρύσσομαι:; 1 aor. éxnpvxOnv; 1 fut. κηρυχθήσομαι; (κήρυξ, q. v-); fr. Hom. down; Sept. for NYP i to be a herald ; to officiate as herald ; to proclaim after the manner of a herald; always with a suggestion of formality, gravity, and an authority which must be listened to and obeyed; a. univ. to publish, proclaim openly: something which has been done, Mk. vii. 36; τὸν λόγον, Mk. i. 45 (here joined with διαφημίζειν) ; foll. by indir. dise., Mk. v. 20; Lk. viii. 39; something which ought to be done, foll. by the inf. (cf. W. 322 (302); [B. § 141, 2]), Ro. ii. 21; Μωῦσῆν, the authority and precepts of Moses, Acts xv. 21; περιτομήν, the necessity of circumcision, Gal. v. 11. b. spec. used…
Read the full entry →κηρύσσω. In BGU IV. 1024, a curious papyrus codex of the end ο. iv/A.D. made up of various widely differing documents, we find in the account of a legal process 1:8 καιρύτδετε δὲ ἡ γυναικί, which apparently stands for κηρύττετε or κήρυττε δὲ τῇ γυναικί. On the form κηρύττω see Thumb Hellen, p- 79, and on the use of the verb in 1 Cor 9?? see Field Notes, p. 174, where any allusion to the office of the κῆρυξ in the public games is set aside in favour of a direct reference to the preaching of the Gospel. A new compound évexnpvéapev in the sense of ‘‘ we applied for tenders” is found in P Petr III. 41 verso? (Ptol.).
κηρύσσω (kērussō) — to preach.
κηρύσσω,
Attic dialect κηρύττω, Doric dialect κᾱρύσσω: imperfect ἐκήρυσσον [Refs 8th c.BC+]: future -ύξω [Refs 5th c.BC+], Doric dialect καρυξῶ [Refs]: aorist ἐκήρυξα [Refs 5th c.BC+], etc., Aeolic dialect participle καρύξαισα [Refs 5th c.BC+]perfect κεκήρῡχα (ἐπι-) [Refs 4th c.BC+]:—passive, future κηρυχθήσομαι [Refs 5th c.BC+]: aorist ἐκηρύχθην [Refs 5th c.BC+]: perfect κεκήρυγμαι [Refs 5th c.BC+]:—to be a herald, officiate as herald, κηρύσσων γήρασκε [Refs 8th c.BC+]
__b to be an auctioneer, [Refs 4th c.BC+]
2. make proclamation as a herald, λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, [Refs 8th c.BC+] proclamation was made.., [Refs 5th c.BC+]
κηρύσσω
kerusso
of uncertain affinity; to herald (as a public crier), especially
divine truth (the gospel):--preacher(-er), proclaim, publish.
κηρύσσω
v.
I proclaim, herald, preach
κηρύσσω kēryssō 61x
to publish, proclaim, as a herald, 1 Cor. 9:27; to announce openly and publicly, Mk. 1:4; Lk. 4:18; to noise abroad, Mk. 1:45; 7:36; to announce as a matter of doctrine, inculcate, preach, Mt. 24:14; Mk. 1:38; 13:10; Acts 15:21; Rom. 2:21
κηρύσσω to be a herald, officiate as herald, Il.; λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, id. Il.; κήρυσσε, κῆρυξ Aesch., etc.:—impers., κηρύσσει (sc. ὁ κῆρυξ) he gives notice, proclamation is made, Xen.
c. acc. pers. to summon by voice of herald, Hom., Ar.
to proclaim as conqueror, Xen., etc.: to extol, Eur.
to call upon, invoke, Aesch., Eur.
c. acc. rei, to proclaim, announce, τί τινι Trag.:— to proclaim or advertise for sale, Hdt.; κ. ἀποικίαν to proclaim a colony, i. e. to invite people to join as colonists, Thuc.
to proclaim or command publicly, Lat. indicere, Aesch., Soph., etc.; τὰ κηρυχθέντα the public orders, Soph.
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
61 occurrences in the New Testament, rendered 29 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 61 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 25 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 μὴ ἐπιτρέψῃς μηδὲ κήρυκι κηρῦξαι μηδὲ βραβευτῇ στεφανῶσαι τὸν ἐχθρόν, ἀλλ’ αὐτὸς παρελθὼν τὰ βραβεῖα καὶ τὸν φοίνικα ἀνάδος καὶ στεφάνωσον, εἰ θέλει, καὶ ταῖς ταινίαις ἀνάδησον καὶ κήρυξον αὐτὸς μεγάλῃ καὶ ἀρρήκτῳ φωνῇ κήρυγμα τοιοῦτον·
Ἐὰν δέ τις ἢ χρυσίον ἢ ἀργύριον εὕρῃ καθʼ ὁδόν, ἐπιζητήσας τὸν ἀπολωλεκότα καὶ κηρύξας τὸν τόπον ἐν ᾧ εὗρεν ἀποδότω, τὴν ἐκ τῆς ἑτέρου ζημίας ὠφέλειαν οὐκ ἀγαθὴν ὑπολαμβάνων.
πέρας γέ τοι διδάσκων τὸν Ἰσραὴλ καὶ τηλικαῦτα τέρατα καὶ σημεῖα ποιῶν ἐκήρυσσεν, καὶ ὑπερηγάπησεν αὐτόν.
ἐκ τῶν προτεθέντων πρὸς δικαιοδοσίαν ὀνομάτων καὶ μὴ ὑπακουσάντων Μέττιος Ῥοῦφος ἐκέλευσε τὸν κήρυκα κηρῦξαι· οἱ προτεθέντες ἐπʼ ἐμὲ καὶ μὴ ὑπακούσαντες ἴστωσαν, ὅτι πάλιν ἀναγορευθήσονται καὶ ἂν μηδὲ
δικάζεσθαι, ἀλλὰ ἄμεινον ἡγησάμεθα … παραγείνηται καὶ τὸ ἕτερον ἀνα … … τὸν κριτὴν κηρύξας τὸν ἀναχωρήσαντα … … ρ … … μήτε ἐκδίκου ἔχοι τῇ ἰδίᾳ
τὴν ὑπογραφήν. ἐνέτυχον πρὸ βήματος διὰ Ἀμμωνίου ῥήτορος τῇ κθ τοῦ αὐτοῦ μηνὸς καὶ ἐκηρύχθη ὁ ἀντίδικός μου πρὸ βήματος τρὶς καὶ οὐχ ὑπήκουσεν καὶ ὑπεμνημάτισαν.
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-ASN — Interrogative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
I-ASN Part of Speech: Interrogative pronoun Case: Accusative Number: Singular Gender: Neuter
568 occurrences in the New Testament, rendered 17 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 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
Every reference is on the Strong's page.
Counted over the 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word ἔτι (eti) is an adverb meaning 'yet,' 'still,' or 'even now.' It covers various temporal aspects—present, past, and future—as well as degrees of comparison. In the New Testament, it appears in verses like Mark 5:35 and 1 Corinthians 3:3. The entries indicate its use with negatives to mean 'no longer' and in comparative phrases to enhance meaning.
ἔτι, adv., as yet, yet, still; 1. of time; a. ofa thing which went on formerly, whereas now a different state of things exists or has begun to exist: arded Ve 4 ἑτοιμάζω to ἃ ptep., Mt. xxvii. 63; Lk. xxiv. 6, 44: Acts ix. 1; xviii. 18; 2 Th. ii. 5; with gen. absol.: ἔτι (δὲ) αὐτοῦ λαλοῦντος, Mt. xii. 46; xvil. 5; xxvi. 47; Mk. xiv. 43; Lk. viii. 49; xxii. 47; add, Lk. ix. 42; xxiv. 41; Jn. xx. 1; Acts x. 44; Ro. v. 8; Heb. ix. 8; with a finite verb, Heb. vii. 10; transposed so as to stand at the beginning of a sentence: ἔτι yap Χριστὸς ὄντων ἡμῶν ἀσθ. . . . ἀπέGave, Ro. v. 6; cf. W. § 61, 5 p. 553 (515); [B. 389 (333)]; with another notation of time, so that it may be trans. even (cf. Lat. jam) : ἔτι ἐκ κοιλίας μητρός, Lk. i. 15 (ἔτι ἐκ Bpépeos, Anthol. 9, 567,1; ἔτι am ἀρχῆς, Plut. consol. ad Apoll. 6 p. 104 d.). ὍὌ. of a thing which continues at present, even now: Mk. viii. 17 RG…
Read the full entry →ἔτι. P Lond 42% (B.c. 168) (=I. p. 30, Selections, p. 10) ὡς ἔτ[ι] σοῦ παρ[όν]τος πάντων ἐπεδεόμην, “ while you were still at home, I went short altogether.’’ In 26. 55 we have— ἔτι δὲ καὶ “Qpov τοῦ τὴν ἐπιστολὴν παρακεκομικό[το]ς ἀπηγγελκότος κτὰλ., “᾿ἀπα now that Horus who brought the letter has told’’ etc.: cf. P Ryl II. 1459 (A.p. 38) ἔτι καὶ μὴ ἀρκ[εσ]θείς. P Oxy IV. 7448 (B.c. 1) (= Selections, p- 32) shows a common phrase γίνωσκε ὡς ἔτι καὶ viv ἐν ᾿Αλεξανδρέᾳ (1. —Spela) σμέν (/. ἐσμέν) : cf. P Hib I. 46% (B.c. 258) ἔτι οὖν καὶ νῦν ἢ τὸ ἀργύριον εἰσάγετε ἢ KTA., “‘now therefore at length either collect the money, or,” εἴς.» Revillout 2761. p. 295% (B.c. 131-0) (= Witkowski’, p. 96) ἔτι kal νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρ᾽ ἡμῶν, P Oxy VIII. τατι 13 (a.p. 203) ὃν δηλ(ῶ) τετελ(ευτηκέναι) ἔτι πάλαι, ‘whom I declare to have died long ago.” For the adv. used of degree…
Read the full entry →ἔτι (eti) — still.
ἔτι [ῐ],
adverb:
I. of Time,
I.1. of the Present, yet, still, ἔ. μοι μένος ἔμπεδον [Refs 8th c.BC+]; ἔτ᾽ ἐκ βρέφεος ever since babyhood, [Refs 8th c.BC+]; ἔ. καὶ ἐκ παρόντων variant in [Refs 5th c.BC+]
I.2. of the Past, mostly with imperfect, ἀήθεσσον γὰρ ἔτ᾽ αὐτῶν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]; ἔ. πρότερον, πρόσθεν, [Refs 5th c.BC+]: with the sense, already, γεγονέναι ἔ. οὐχ ἧττον ἢ εἶναι [Refs]
I.3. of the Future, yet, longer, ἄλγε᾽ ἔδωκεν.. ἠδ᾽ ἔ. δώσει [Refs 8th c.BC+]; hereafter, [Refs 5th c.BC+]
I.4. with a negative, no longer, οὐδὲ.. ἔ. παρέμειναν [Refs 1st c.BC+]; see at {οὐκέτι},{μηκέτι}.
ἔτι
eti
perhaps akin to 2094; "yet," still (of time or degree):--after that,
also, ever, (any) further, (t-)henceforth (more), hereafter, (any)
longer, (any) more(-one), now, still, yet.
see GREEK for 2094
ἔτι
Adv
still, yet, even now
ἔτι
of Time,
of the Present, yet, as yet, still, Lat. adhuc, Il., attic; cf. οὐκέτι.
of the Past, mostly with imperf., ἀήθεσσον γὰρ ἔτι they were yet unaccustomed, Il.; προορωμένοις ἔτι Thuc.
of the Future, yet, further, ἄλγε᾽ ἔδωκεν, ἠδ᾽ ἔτι δώσει Il.:—also hereafter, Aesch., Soph.
of Degree, yet, still, besides, further, moreover, Lat. praeterea, insuper, Hom., etc.; ἔτι δέ and besides, nay more, Thuc.
often to strengthen a comp., ἔτι μᾶλλον yet more, Il.; μᾶλλον ἔτι Od.; ἔτι πλέον Hdt., etc.
with the posit., ἔτι ἄνω yet higher up, Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
95 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 93 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 276 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.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
εἰ μὲν οὖν διείλεξαι τῶι Κράτωνι καὶ ὑπακήκοε, καλῶς ἂν ἔχοι· εἰ δὲ μή, ἔτι καὶ νῦν μὴ παρέργως αὐτὸ ποιήσας, ὅπως μὴ συμβῇ ἀναπληρουμένης τῆς ὠνῆς προεισπραχθέντα τὸν
σμηνῶν … τὸ ἀντίγραφον ὑπογέγραφα ε … … τὸ παρʼ ἡμῶν ὑπόμνημα … μὴ ἔτι καὶ νῦν ὁ Ἀμμώνιος ἐξευδοκῆι ὑμᾶς καὶ π … … καὶ τῶν σμηνῶν, τούς
πλειονάκις σοι γράφω περὶ τοῦ διανδραγαθήσαντα σαυτοῦ ἐπιμέλεσθαι μέχρι τοῦ τὰ πράγματα ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν
διώκω (diōkō) means to pursue or chase, often with a sense of hostility, as in persecution. It can also refer to following eagerly after something, such as righteousness or peace. The New Testament uses it in various contexts, including persecution (e.g., Matthew 5:10-12) and the pursuit of virtues (e.g., Romans 12:13). The lexicons do not show significant disagreement.
διώκω ; impf. ἐδίωκον ; fut. διώξω (Mt. xxiii. 34; Lk. xxi. 12; Jn. xv. 20; 2S. xxii. 38; Sap. xix. 2; a rarer form for the more com. Attic διώξομαι, ef. Bitm. Ausf. Spr. ii. 154; W.84 (80); [B. 53 (46); esp. Veitch s. v.; Rutherford, New Phryn. p. 377]); 1 aor. ἐδίωξα ; Pass., [pres. διώκομαι]; pf. ptep. dediwypevos; 1 fut. διωχθήσομαι; (fr. δίω to flee) ; Sept. commonly for 17; 1. to run or flee, put to flight, drive away: (τινὰ) ἀπὸ πόλεως εἰς πόλιν, Mt. xxiii. 34, cf. x. 23 Grsb. 2. to run swiftly in order to catch some person or thing, to run after; absol. (Hom. Il. 23, 8344; Soph. El. 738, ete.; διώκειν δρόμῳ, Xen. an. 6, 5, 25; ef. 7, 2, 20), to press on: fig. of one who in a race runs swiftly to reach the goal, Phil. iii. 12 (where distinguished fr. καταλαμβάνειν, [cf. Hdt. 9, 58; Leian. Hermot. 77]), vs. 14. fo pursue (in a hostile manner): τινά, Acts xxvi. 11; Rev. xii. 138.…
Read the full entry →διώκω. P Fay 11139 (A.D. 95-6) (= Sevections, p. 67) τὸν λ[ι]μνασμ[ὸν] δ[(Ποξον τῶν [ἐ]ϊλα[ι]ώνίων τ]ῶν πάντον, “hasten with the flooding of all the olive-yards " (Edd.), 76, 1125 (A.D. 99) εὖ πυήσις διῶξαι τοὺς σκαφήτρους τῶν ἐλαιώνον, ‘please carry forward the digging of the olive-yards’’ (Edd.). For διώκω = ‘pursue,’” cf. OG/S 532° (B.C. 3) ὅπλο[ις τε] καὶ σιδήρωι διώξειν, and the moral tale in P Grenf II. 84? (v/vi A.D.) where a patricide, fleeing into the desert, ἐδιόκαιτο (2. ἐδιώκετο) ὑπὸ λέωντος, ‘was pursued by a kon.” The phrase δίωκε τὸν λόγον = ‘‘ pursue the recital of the formula’’ is common in the magic papyri: see the editor’s note on P Lond 46" (iv/A.D.) (=I. p. 78). We may add two exx. of the verb from Christian amulets. The first, P Oxy VIII. 1151 (? v/A.D.) opens, Φεῦγε πν(εῦμ)ᾳ μεμισιμένον, Χιριστό)ς σε διώκει, ** Fly, hateful spirit ! Christ In the second, BGU III.…
Read the full entry →διώκω (diōkō) — to pursue.
διώκω,
Epic dialect infinitive διωκέμεναι, -έμεν (see. below): future -ξω[Refs 7th c.BC+]aorist ἐδίωξα: aorist 2 ἐδιώκαθον (see. διωκάθω): perfect δεδίωχα [Refs 4th c.BC+] —middle (see. below):—passive, future διωχθήσομαι [Refs 1st c.BC+]; but διώξομαι in passive sense, [LXX+1st c.BC+]: aorist ἐδιώχθην [Refs 5th c.BC+]: perfect δεδίωγμαι [NT]; see at {δίω}):—cause to run, set in quick motion, opposed to φεύγω:
1. pursue, chase, in war or hunting, φεύγοντα διώκειν [Refs 8th c.BC+] —middle, διώκεσθαί τινα πεδίοιο, δόμοιο, chase one over or across.., [Refs 8th c.BC+]
1. b with accusative person, of a lover, [Refs 7th c.BC+] [same place]; follow, [NT+5th c.BC+]
διώκω
dioko
a prolonged (and causative) form of a primary verb dio (to flee;
compare the base of 1169 and 1249); to pursue (literally or
figuratively); by implication, to persecute:--ensue, follow (after),
given to, (suffer) persecute(-ion), press forward.
see GREEK for 1169
see GREEK for 1249
διώκω
v.
I pursue, persecute
διώκω diōkō 45x
to put in rapid motion; to pursue; to follow, pursue the direction of, Lk. 17:23; to follow eagerly, endeavor earnestly to acquire, Rom. 9:30, 31; 12:13; to press forwards, Phil. 3:12, 14; to pursue with malignity, persecute, Mt. 5:10, 11, 12, 44
διώκω δίω II to pursue aperson, to chase, hunt, Il., etc.:—so in Mid., διώκεσθαί τινα πεδίοιο to chase one over or across the plain, Hom.: — to be a follower of a person, attach oneself to him, Xen.
to pursue an object, seek after, Od., etc.; δ. τὰ συμβάντα to follow or wait for the event, Dem.
to drive or chase away, banish, Od., Hdt.
of the wind, to drive a ship, of rowers, to impel, speed on her way, Od.; of a chariot, to drive, Orac. ap. Hdt.; δ. πόδα to urge on, Aesch.:—then, intr. to drive, drive on, Il.: to gallop, speed, run, Aesch.
as law-term, to prosecute, bring an action against a man, ὁ διώκων the prosecutor (opp. to ὁ φεύγων the defendant), Hdt., etc.; ὁ διώκων τοῦ ψηφίσματος he who impeaches the words of the decree, Dem.; c. gen. poenae, θανάτου or περὶ θανάτου δ. τινά, Lat. capitis accusare, Xen.: but c. gen. criminis, to…
Verb-PPI-1S — Verb · present · passive · indicative · first person · singularpresent passive indicative — an action in progress.
V-PPI-1S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: first Number: Singular
45 occurrences in the New Testament, rendered 26 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 45 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 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.
διοιχθέντων γὰρ τῶν διανοίας ὀμμάτων ὀξυδερκέστερον εἶδεν ὅτι ἐπὶ τὴν δυσαλώτου πράγματος θήραν ἀναδέδυκεν ἐξαναχωροῦντος αἰεὶ καὶ μακρὰν ἀφισταμένου καὶ φθάνοντος ἀπείρῳ τῷ μεταξὺ διαστήματι τοὺς διώκοντας.
Ἅβραμος δὲ διώκων εἵπετο μέχρι καὶ δευτεραίους συνήλασεν αὐτοὺς εἰς Ὠβὰ τῆς Δαμασκηνῶν γῆς, ἐπιδείξας ὅτι τὸ νικᾶν οὐκ ἐν τῷ πλήθει καὶ τῇ πολυχειρίᾳ κεῖσθαι συμβέβηκεν, ἀλλὰ προθυμία τῶν μαχομένων καὶ τὸ γενναῖον κρατεῖ παντὸς ἀριθμοῦ, τριακοσίοις…
εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ θεὸς συντόμως ἀπεδίδου, εὐθέως ἐμπορίαν ἠσκοῦμεν καὶ οὐ θεοσέβειαν: ἐδοκοῦμεν γὰρ εἶναι δίκαιοι, οὐ τὸ εὐσεβές, ἀλλὰ τὸ κερδαλέον διώκοντες.
σε ὑγιαίνειν μετὰ τῶν σῶν πάντων, καὶ ἐγὼ αὐτὸς ἔρρωμαι. ἐξελθὼν ἀφʼ ὑμῶν πολλὰ ἐδίωξα θέλων καταλαβεῖν τὸ πλοῖόν μου ἵνα πέμψω ὑμῖν τὸ περὶ τῶν οὐετρανῶν, καὶ οὐ
ἔβαλόν μοι τὰ μὲν ἔρριπτον καὶ γὰρ ἄν τινας οἵτινες μήτε … ἐξ ὅσων ἐδίωξαν μήτε στρατοπεδάρχου μήτε ἑκατον… … ου κελεύσαντι … δι … … … χαρισθέντες ἔδησάν
τὴν τελευτὴν τοῦ … τρου ἀηδῶς ἔσχον. ἀλλὰ ἀνθρώπινον· καὶ γὰρ καὶ ἡμεῖς τοῦτο διώκομεν. πολλὰ δὲ καὶ τὸν Μάρκον παρεμυθησάμεθα λυπούμενον ἤτε διὰ τὴν ἐκείνου τελευτὴν ἤτε διὰ
The Greek word ἄρα is an illative particle used to express inference, often indicating a conclusion or consequence. It appears frequently in the New Testament, particularly in the writings of Paul, but is absent from the works of John and the Catholic Epistles. Its usage includes forming questions and connecting ideas, as seen in verses like Romans 7:21 and 1 Corinthians 15:14.
ἄρα,
illative particle, expressing a more subjective or informal inference than οὖν,
then: prop. (as in cl.), the second word in the sentence, Ro 7:21 8:1, Ga 3:7; ἐπεὶ ἄρα, I Co 7:14 (with another word between) 5:10; as the first word, Lk 11:48, Ac 11:18, Ro 10:17, I Co 15:18, II Co 5:15 7:12, He 4:9; so prop. in apodosis after protasis with εἰ, Mt…
Read the full entry →ἄρα, an illative particle (akin, as it seems, to the verbal root APQ to join, to be fitted, [cf. Curtius § 488 ; Vanitek p- 47]), whose use among native Greeks is illustrated fully by Kiihner ii. §$ 509, 545; [Jelf §§ 787-789], and Klotz ad Devar. ii. pp. 160-180, among others; [for a statement of diverse views see Biumlein, Griech. Partikeln, p. 19 sq.]. It intimates that, “under these circumstances something either is so or becomes so” (Klotz loc. p. 167): Lat. igitur, consequently, [differing from οὖν in ‘denoting a subjective impression rather than a positive conclusion.” L. and S. (see 5 below)]. In the N. T. it is used frequently by Paul, but in the writings of John and in the so-called Catholic Epistles it does not occur. On its use in the N. T. cf. W. §§ 53, 8 a. and 61,6. Itis found 1. subjoined to another word : Ro. vii. 21; viii.1; Gal. iii. 7; ἐπεὶ ἄρα since, if it were…
Read the full entry →ἄρα. For εἰ ἄρα, sz forte, as in Mk 115, Ac 855, cf. P Petr II. 13 (19)® (middle of iii/B.c.) (= Witkowski, p. 19) εἰ 8 ἄρα μὴ ὁρᾶις ὃν δυνατόν, P Hal ri 172 (middle of iii/B.c.), εἰ δὲ ἄρα δεῖ αὐτοῖς σταθμοὺς δίδοίσθ᾽αι πία]ρὰ τῶν οἰκονόμων, διδότωσαν α[ὐ]τοῖς τοὺς ἀναγκαίους. See also P Oxy VII. τογοῦῦ (iii/A.D.) μὴ ἀμελήσῃς μὴ ἄρα ποτὲ θέλῃς μ[εἸτὰ σ[ο]ῦ [ρ]αείδι τὴν τήρησιν τῆς ὅλης οἰκίας παραδιδόναι, “do not neglect this, lest indeed you choose to hand over the keeping of the whole house to Herais” (Ed.): cf. P Amh 11. 84” (ii/iii A.D.) . . . Jpevos μὴ ἄρα τι
ἄρα (ara) — therefore.
ἄρᾰ,
Epic dialect ῥά (which is enclitic and used after monosyllables, ἦ, ὅς, γάρ, etc., or words ending in a vowel or diphthong, e.g. ἐπεί), before a consonant ἄρ (perhaps cf. Lithuanian i[rtilde] 'and'): expressing consequence, then, or mere succession, there and then, and in many derived uses.
__A EARLIER USAGE: to denote,
__A.I immediate transition, there and then, straightway, ὣς φάτο βῆ δ᾽ ἄρ᾽ Ὄνειρος[Refs 8th c.BC+]: after a participle, ὣς εἰπὼν κατ᾽ ἄρ᾽ ἕζετο[Refs 5th c.BC+]; οὕτως ἄρα[Refs 5th c.BC+]; often in apodosi, as αὐτὰρ ἐπεὶ δὴ θηήσατο.. αὐτίκ᾽ ἄρ᾽ ἤλυθεν[Refs 8th c.BC+]: in enumerations, e. g. in Homer's catalogue, then, next, οἱ δ᾽ ἄρ᾽ Ἀθήνας εἶχον[Refs]; so in genealogies, Σίσυφος.. ὁ δ᾽ ἄ. Γλαῦκον τέκεθ᾽…
ἄρα
ara
probably from 142 (through the idea of drawing a conclusion); a
particle denoting an inference more or less decisive (as
follows):--haply, (what) manner (of man), no doubt, perhaps, so be,
then, therefore, truly, wherefore. Often used in connection with other
particles, especially 1065 or 3767 (after) or 1487 (before). Compare
also 687.
see GREEK for 142
see GREEK for 1065
see GREEK for 3767
see GREEK for 1487
see GREEK for 687
ἄρα
Disj.prt.
then, therefore, since
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."
50 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 49 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 22 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὰ παραπλήσια δὴ καὶ περὶ θεοῦ δοξαστέον, ὡς ἄρα τὴν μεγαλόπολιν κτίζειν διανοηθεὶς ἐνενόησε πρότερον τοὺς τύπους αὐτῆς, ἐξ ὧν κόσμον νοητὸν συστησάμενος ἀπετέλει καὶ τὸν αἰσθητὸν παραδείγματι χρώμενος ἐκείνῳ.
τοσαύτην δʼ ἄρα τὸ θεῖον αὐτοῦ πρόνοιαν ἔσχε καὶ τῆς εὐδαιμονίας ἐπιμέλειαν, ὡς κἀκ τῶν λυπηρῶν αὐτῷ δοξάντων τὴν ὑπερβολὴν τῶν ἀγαθῶν παρασχεῖν καὶ ποιῆσαι τῆς ἀπʼ Αἰγύπτου τῶν ἡμετέρων προγόνων ἀναχωρήσεως αἴτιον αὐτόν τε καὶ τοὺς ἐξ αὐτοῦ…
εἰ οὖν οὐ γίνεται τοῦτο νῦν, ἄρα ἡμῖν εἴρηκεν, πότε: ὅταν καὶ αὐτοὶ τελειωθῶμεν κληρονόμοι τῆς διαθήκης κυρίου γενέσθαι.
v Ἀλεξάνδρου … αρα … δου … π … κθ Οὐαλερί … ρλβ ζη
φορη … … ιτος τὰ ἐν αὐτῇ σκεύη τε καὶ … αια … … αρα … … … τῶι τῆς Ἡρακλείδου μερίδος στρατηγῶι διαλαβεῖν περὶ τῆς γινομένης μοι βίας
ἐπληρώθη εἰς τὸ διεληλυθὸς α ἔτος ἀρούρας περὶ τὴν προκειμένην κώμην α … … αρα … … τω … βρουχως, ὧν γείτονες νότου … καὶ ἑτέρων γεωργ, βορρᾶ Ἡρακλι
καταργέω (katargeo) means to render idle or inactive, to abolish, or to make of no effect. It is built from the prefix κατά and a root meaning ‘idle’. The term is used in various contexts in the New Testament, such as in Romans and Corinthians, often relating to the invalidation of laws or the cessation of actions. Notably, it appears in Romans 3:3 and 6:6.
κατ-αργέω, -ῶ
(< κατά, causative, ἀργός = ἀ-εργός),
[in LXX: II Es 4.21, 23 5.5 6.8 (בְּטֵל)*;]
καταργέω. This favourite Pauline verb (see Milligan on 2 Th 28) is found in the weakened sense of ‘‘hinder” in P Oxy I. 3817 (A.D. 49-50) (= Selections, p. 54) Katapyotvrds pe χειρότεχνον ὄντα, ‘‘hinders me in my handicraft,” and not infrequently = “render idle or inactive,” as in P Flor II. 1767 (A.D. 256) ὥστε kal ἄνθρωπον καὶ ὄνον καταργηθῆναι, 2. 21815 (A.D. 257) ἵνα τὸ κάρνον μὴ καταργηθῇ, P Strass I. 327 (Δ... 261) twa . . . τὸ ταυρικὸν μὴ καταργῆται. W.H. D. Rouse writes (4/11/08) : ‘‘ Karapyety=darken. Mod. Gr. ἀργά = late. Can the word have got its sense by association with night ?” [when no man can work].
καταργέω (katargeō) — to abate.
καταργ-έω,
leave unemployed or idle, [Refs 5th c.BC+]; κατηργηκέναι τοὺς καιρούς to have missed the opportunities, [Refs 2nd c.BC+] make the ground useless, cumber it, [NT]
2. cause to be idle, hinder in one's work, [LXX+1st c.AD+]passive, [LXX]; to be rendered or lie idle, [Refs 3rd c.AD+]
II. make of no effect, NT.Rom.3.3,31, +others:—passive, to be abolished, cease, [NT] to be set free from.., [NT]; to be parted, [Refs].
καταργέω
katargeo
from 2596 and 691; to be (render) entirely idle (useless), literally
or figuratively:--abolish, cease, cumber, deliver, destroy, do away,
become (make) of no (none, without) effect, fail, loose, bring (come)
to nought, put away (down), vanish away, make void.
see GREEK for 2596
see GREEK for 691
καταργέω
v.
I bring to naught, sever, abolish
καταργέω katargeō 27x
to render useless or unproductive, occupy unprofitable, Lk. 13:7; to render powerless, Rom. 6:6; to make empty and unmeaning, Rom. 4:14; to render null, to abrogate, cancel, Rom. 3:3, 31; Eph. 2:15; to bring to an end, 1 Cor. 2:6; 13:8; 15:24, 26; 2 Cor. 3:7; to destroy, annihilate, 2 Thess. 2:8; Heb. 2:14; to free from, dissever from, Read the full entry →
καταργέω fut. ήσω to leave unemployed or idle, Eur.; κ. τὴν γῆν to occupy the ground uselessly, cumber it, NTest.
to make of none effect, id. NTest.:—Pass., καταργηθῆναι to be abolished, cease, id. NTest.; κ. ἀπὸ τοῦ νόμου to be set free from the law, id. NTest.
Verb-RPI-3S — Verb · perfect · passive · indicative · third person · singularperfect passive indicative — a past action whose result still stands.
V-RPI-3S Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Indicative Person: third Number: Singular
27 occurrences in the New Testament, rendered 26 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 27 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
οἱ προφῆται, ἀπ̓ αὐτοῦ ἔχοντες τὴν χάριν, εἰς αὐτὸν ἐπροφήτευσαν: αὐτὸς δέ, ἵνα καταργήσῃ τὸν θάνατον καὶ τὴν ἐκ νεκρῶν ἀνάστασιν δείξῃ, ὅτι ὲν σαρκὶ ἕδει αὐτὸν φανερωθῆναι, ὑπέμεινεν,
οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν ᾗ πᾶς πόλεμος καταργεῖται ἐπουρανίων καὶ ἐπιγείων.
εὖ ποιήσεις πέμψεις ἡμῖν ζευκτηρίας μηχανῇ δύο ἐπεὶ ἡ μηχανὴ τὸ ἐν τῷ κλήρῳ καταργεῖται. ἐξέβησαν τοὺς τόπους τοῦ κλήρου η. ἐξαφέθη η εἰς τὴν βασιλικὴν Φιλίσκου θ. περὶ
καλῶς ποιήσεις ἐξαυτῆς πέμψας τὰς ἀκόνας διὰ τῶν ὄνων ἐπεὶ διὰ τοῦτο τὸ ἔργον καταργεῖται. ἐρρῶσθαί σε εὔχομαι.
εἰδέναι σε βούλομαι ὅτι Εὐδαίμων ὁ ἀγορανομήσας προφάσει … α … ς τὰς κώμας καταργεῖ ὄχλον συνάγων ἐν λαύραις ὡς πάντας κινδυνεύειν ἀναχωρῆσαι, παρʼ ἑκάστου λαμβάνων εἰκῇ καὶ ἀπαιτῶν
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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word σκάνδαλον (i.e., *skandalon*) refers to a trap or snare, and metaphorically to a stumbling block or cause of offense. It is derived from a rare term and is used in the New Testament to describe anything that leads one into error or sin, including the figure of Christ as a stumbling block (1 Cor 1:23). It appears in various contexts, emphasizing its role as an impediment to faith or morality.
† σκάνδαλον, -ου, τό
(late form of the rare word σκανδάληθρον, v. LS, s.v.)
[in LXX chiefly for מוֹקֵשׁ, מִכְשׁוֹל ;]
prop., the bait-stick of a trap, a snare, stumbling-block (Le 19:14, Jth 5:1): fig., Ro 9:33, I Pe 2:8 (Is 8:14; aliter in LXX; στερεὸν σκανδάλου in Aq.). Metaph., of that which causes error or sin;
σκάνδαλον, -ov, τό, a purely bibl. [(occurring some twenty-five times in the Grk. O.T., and fifteen, quotations included, in the New) ] and eccles. word for σκανδάληθρον, which occurs occasionally in native Grk. writ.; Sept. for Wp) (a noose, a snare) and 719; a. prop. the movable stick or tricker (‘trigger’) of a trap, trap-stick ; ἃ trap, snare; any impediment piaced in the way and causing one to stumble or fall, [a stumbling-block, occasion of stumbling]: Ley. xix. 14; πέτρα σκανδάλου [ A. V. a rock of offence], i. e. a rock which is a cause of stumbling (Lat. offendiculum),— fig. applied to Jesus Christ, whose person and career were so contrary to the expectations of the Jews concerning the Messiah, that they rejected him and by their obstinacy made shipwreck of salvation (see πρόσκομμα), Ro. ix. 33 and 1 Pet. ii. 8 (7), (fr. Is. viii. 14). b. metaph. any person or thing by which…
Read the full entry →σκάνδαλον. See s.v. σκανδαλίζω. Cf. also the Aphrodito papyri P Lond IV. 133827 (A.D. 709) πρόφασιν ἢ σκάνδαλον, 13391? (A.D. 709) μὴ δίδων κατὰ σεαυτοῦ παντοῖον σκάνδαλον περὶ τούτου.
σκάνδαλον (skandalon) — stumbling block.
Included with: σκανδαλ-ιστής, οῦ, ὁ,
probably acrobat who performed on a trapeze (σκάνδαλον), [Refs 2nd c.AD+], trap or snare laid for an enemy, [LXX+NT]; probably laid for animals, [Refs 3rd c.BC+]: metaphorically, stumbling-block, offence, scandal, [NT+6th c.AD+]
II. see at {σκανδαλιστής}.
σκάνδαλον, ου, τό
n.n.
a snare, stumbling-block
σκάνδαλον skandalon 15x
pr. a trap-spring; also genr. a stumbling block, anything against which one stumbles, an impediment; met. a cause of ruin, destruction, misery, etc., Rom. 9:33; 11:9; 1 Pet. 2:8; a cause or occasion of sinning, Mt. 16:23; 18:7 (3x); Lk. 17:1; Rom. 14:13; 16:17; Rev. 2:14; scandal, offense, cause of indignation, Mt. 13:41; 1 Cor. 1:23; Gal. 5:11; Read the full entry →
σκάνδαλον σκάνδα^λον, ου, τό, a trap or snare laid for an enemy, NTest.:—metaph. a stumbling-block, offence, scandal, id. NTest.
deriv. uncertain
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
15 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ τέλειον σκάνδαλον ἤγγικεν, περὶ οὖ γέγραπται, ὡς Ἐνὼχ λέγει.
καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις, καὶ κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον.
Περίψημα τὸ ἐμὸν πνεῦμα τοῦ σταυροῦ, ὅ ἐστιν σκάνδαλον τοῖς ἀπιστοῦσιν, ἡμῖν δὲ σωτηρία καὶ ζωὴ αἰώνιος, ποῦ σοφός;
ἀθετῆσαι σέβας καὶ θρῆσκος, καὶ δαίμοσι καὶ ξοάνοις ἀφιερῶσαι σηκούς, ἀντιπολέμιον ἑαυτὸν δεικνύς … σκάνδαλα ποιησάμενος ἐν τῷ αὐτὸν τὰ ἱερὰ τοῖς βαρβάροις ἤτοι Βλέμυσι ἀνακαινίσασθαι, μεθʼ ὃ καίπερ
ἐπιτροπῇ ἡμῶν εἰς τοῦτο μήτε μὴν διδοὺς κατὰ σεαυτοῦ τὴν οἵαν οὖν πρόφασιν ἢ σκάνδαλον. μέλλομεν γὰρ κελεύσει Θεοῦ καλοποιῆσαι τῷ καλῶς διαπραττομένῳ, ἐξαλεῖψαι δὲ τὸν χαώτην ῥᾳδιουγόν τε
εἰπεῖν φανεροποιῶν ἡμῖν ἐν τῷ καταγράφῳ σου πᾶσαν εἴδησιν μὴ διδοὺς κατὰ σεαυτοῦ παντοῖον σκάνδαλον περὶ τούτου. — ἐπετρέψαμεν δὲ τῷ παρόντι ἀποστόλῳ μὴ ἀναμεῖναι πρὸς σὲ εἰ μὴ
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular 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
σταυρός refers to an upright stake or post, commonly understood as a cross, particularly in the context of crucifixion. It is used in the New Testament to denote the instrument of Christ's execution and metaphorically represents self-denial and the atonement associated with His death. The term appears in several verses, including Matthew 27:32 and Philippians 2:8, and has implications for bearing one's own cross in a spiritual sense.
* σταυρός, -οῦ, ὁ
an upright pale or stake (Hom., Hdt., Thuc., al.)
In late writers (Diod., Plut., al.) of the Roman instrument of crucifixion, the Cross: of the Cross on which Christ suffered, Mt 27:32, 40, 42, Mk 15:21, 30, 32, Lk 23:26, Jo 19:17, 19, 25, 31, Col 2:14, He 12:2; θάνατος σταυροῦ, Phl 2:8; τ. αἷμα τοῦ σ., Col 1:20. Metaph., in proverbial sayings: αἴρειν (λαμβάνειν, βαστάζειν) τὸν σ., Mt 10:38 16:24, Mk 8:34 10:21, 15:21,
σταυρός, -ov, ὁ, [fr. ἵστημι (root sta); cf. Lat. stauro, Eng. staff (see Skeat, Etym. Dict. s. v.); Curtius § 216; Vaniéek p. 1126]; 1. an upright stake, esp. a pointed one, (Hom., Hdt., Thue., Xen.). 2. a cross; a. the well-known instrument of most cruel and ignominious punishment, borrowed by the Greeks and Romans from the Pheenicians; to it were affixed among the Romans, down to the time of Constantine the Great, the guiltiest criminals, particularly the basest slaves, robbers, the authors and abetters of insurrections, and occasionally in the provinces, at the arbitrary pleasure of the governors, upright and peaceable men also, and even Roman citizens themselves; cf. Win. RWB.s. v. Kreuzigung; Merz in Herzog ed. 1 [(cf. Schaff-Herzog) also Schultze in Herzog ed. 2], 5. v. Kreuz; Keim iii. p. 409 864. [Eng. trans. vi. 138; BB.DD. 8. vv. Cross, Crucifixion; O. Zéckler, Das Kreuz…
Read the full entry →σταυρός, ** cross. » The metaph. use of σταυρός in Lk 958, ἀράτω τὸν σταυρὸν αὐτοῦ καθ᾽ ἡμέραν, finds an interesting illustration in a Christian prayer of ἵνίν a.D., P Oxy VII. τοςϑ3 6 O(€d)s τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου Amdotay, “Ὁ God of the crosses that are laid upon us, help thy servant Apphouas’”’ (Ed.). ‘‘ God is apparently thought of as at once the sender and mitigator of trials” (Ed.). In P Lond 19178 (c. A.D. 330-40) the writer calls upon his correspondent—6rrws ἐφάρῃς τὰς χῖράς σίου πρὸς τὸν δεσπότην θαιὸν ὡς τοίπως σταυρῷ, “that you may lift up your hands to our Master God, in the semblance of a cross’’: see the editor's note and cf. 79. The sign of the cross is frequently prefixed to Christian letters, e.g. P Iand I. 16 (v/vi A.D.), and in the late P Lips I. 901° (Byz.) the scribe states that he has written the document for the original sender, but that…
Read the full entry →σταυρός (stauros) — cross.
σταυρός, ὁ,
upright pale or stake, σταυροὺς ἐκτὸς ἔλασσε διαμπερὲς ἔνθα καὶ ἔνθα πυκνοὺς καὶ θαμέας [Refs 8th c.BC+]; of piles driven in to serve as a foundation, [Refs 5th c.BC+]
II. cross, as the instrument of crucifixion, [NT+1st c.BC+]; σ. λαμβάνειν, ἆραι, βαστάζειν, metaphorically of voluntary suffering, [NT]: its form was represented by the Greek letter T, [Refs 2nd c.AD+]
II. b pale for impaling a corpse, [Refs 1st c.AD+]
σταυρός
stauros
from the base of 2476; a stake or post (as set upright), i.e.
(specially), a pole or cross (as an instrument of capital punishment);
figuratively, exposure to death, i.e. self-denial; by implication, the
atonement of Christ:--cross.
see GREEK for 2476
σταυρός, οῦ, ὁ
n.m.
a cross
σταυρός stauros 27x
a stake; a cross, Mt. 27:32, 40, 42; Phil. 2:8; by impl. the punishment of the cross, crucifixion, Eph. 2:16; Heb. 12:2; meton. the crucifixion of Christ in respect of its import, the doctrine of the cross, 1 Cor. 17:18; Gal. 5:11; 6:12, 14; met. to take up, or bear one’s cross, to be ready to encounter any extremity, Mt. 10:38; 16:24
σταυρός σταυρός, οῦ, ὁ, στῆναι an upright pale or stake, Hom., etc.: of piles driven in to serve as a foundation, Hdt., Thuc.
the Cross, NTest.: its form was represented by the Greek letter Τ, Luc.
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
(stauros, "a cross," "the crucifixion"; skolops, "a stake," "a pole"): The name is not found in the Old Testament. It is derived from the Latin word crux. In the Greek language it is stauros, but sometimes we find the word skolops used as its Greek equivalent. The historical writers, who transferred the events of Roman history into the Greek language, make use of these two words. No word in human language has become more universally known than this word, and that because all of the history of the world since the death of Christ has been measured by the distance which separates events from it. The symbol and principal content of the Christian religion and of Christian civilization is found in this one word.
1. Forms of the Cross:
The cross occurs in at least four different forms:
Cross
In the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; Gal. 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21).
The forms in which the cross is represented are these:
1. The crux simplex (I), a “single piece without transom.”
2. The crux decussata (X), or St. Andrew’s cross.
3. The crux commissa (T), or St. Anthony’s cross.
As the emblem of a slave’s death and a murderer’s punishment, the cross was naturally looked upon with the profoundest horror. But after the celebrated vision of Constantine, he ordered his friends to make a cross of gold and gems, such as he had seen, and "the towering eagles resigned the flags unto the cross," and "the tree of cursing and shame" "sat upon the sceptres and was engraved and signed on the foreheads of kings." (Jer. Taylor, "Life of Christ," iii., xv. 1.) The new standards were called by the name Labarum, and may be seen on the coins of Constantine the Great and his nearer successors. The Latin cross on which our Lord suffered, was int he form of the letter T, and had an upright above the cross-bar, on which the "title" was placed. There was a projection from the central stem, on which the body of the sufferer rested. This was to prevent the weight of the body from…
A kind of gibbet made of pieces of wood placed transversely, whether crossing at right angles, one at the top of the other, T, or below the top, t, or diagonally, X. Death by the cross was a punishment of the meanest slaves, and was a mark of infamy, De 21:23 Ga 3:13. This punishment was so common among the Romans, that pains, afflictions, troubles, etc., were called "crosses." Our Savior says that his disciples must take up the cross and follow Him. Though the cross is the sign of ignominy and sufferings, yet it is the badge and glory of the Christian.
The common way of crucifying was by fastening the criminal with nails, one through each hand, and one through both his feet, or through each foot. Sometimes they were bound with cords, which, though it seems gentler, because it…
28 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 27 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
τῶν δ’ ὡς ἀληθῶς πεπονθότων φίλοι καὶ συγγενεῖς, ὅτι μόνον ταῖς τῶν προσηκόντων συμφοραῖς συνήλγησαν, ἀπήγοντο, ἐμαστιγοῦντο, ἐτροχίζοντο, καὶ μετὰ πάσας τὰς αἰκίας, ὅσας ἐδύνατο χωρῆσαι τὰ σώματα αὐτοῖς, ἡ τελευταία καὶ ἔφεδρος τιμωρία σταυρὸς ἦν.
Σαβουχάδας δὲ τῶν εὐνούχων εἷς ἰδὼν τὸν σταυρὸν ἐν τῇ Ἀμάνου οἰκίᾳ πεπηγότα, ὃν ἐπὶ Μαρδοχαῖον παρεσκευάκεισαν, καὶ πυθόμενος παρά τινος τῶν οἰκετῶν, ἐπὶ τίνα τοῦτον ἦσαν ἑτοιμασάμενοι, γνούς, ὡς ἐπὶ τὸν τῆς βασιλίσσης θεῖον, τὸν γὰρ Ἀμάνην μέλλειν…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
Γάιος Οὐιτράσιος Πωλίων λέγει· ἐὰν μὴ ἔρχηται εἰς τὸν Χινετε Ἀπίων τὸν Χινετο σταυρῶ τινεαιος κα … ὁ πατὴρ αὐτοῦ τί γὰρ ταῦτα; τὸν Χινετο τὸν Λευκᾶς τὴν
παρὰ κυρίῳ θεῷ, ὅπως ἐπάρῃς τὰς χεῖράς σου πρὸς τὸν δεσπότην θεὸν ὡς τύτος σταυροῦ … … … … ζια θεῷ μεμελημένος διὰ ἐμοῦ τοῦ ταπεινοῦ καὶ ταλαιπώρου, καὶ
κτῆμα τῆς κέλλης. σταυρὸς α ἡμισπ χρ vestiges χμ