Hebrews 11:32 — Word Study
N1904Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, τε καὶ Σαμψών, καὶ Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
BSAAndkai whattis moreeti shall I say?legō▸ [what shall I yet say, what other examples should I give] Will failepileipō△▸ me forgar tellingdiēgeomai▸ theho timechronos [a period or interval] ofperi Gideon,Gedeōn△ [an Israelite who led God's people to victory] Barak,Barak△ [who, with Deborah, led the army to victory] bothte andkai Samson,Sampsōn△ [a judge in Israel known for his strength] andkai Jephthah,Iephthae△ [a judge in Israel who is known for his faith] DavidDaueid, Dauid, Dabid [King of Israel, a significant figure] alsote andkai SamuelSamouēl [a prophet and leader] andkai theho prophets;prophētēs [those who speak forth God's will]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| τί | what | Interrogative pronoun, accusative, singular |
| ἔτι | more | Adverb |
| λέγω; | shall I say? | Verb, present, active |
| ἐπιλείψει | Will fail | Verb, future, active |
| με | me | |
| γὰρ | for | Conjunction |
| διηγούμενον | telling | Verb, present, no voice stated |
| ὁ | the | Article, nominative, singular |
| χρόνος | time | Noun, nominative, singular |
| περὶ | of | Preposition |
| Γεδεών, | Gideon, | Noun, proper name, indeclinable |
| Βαράκ, | Barak, | Noun, proper name, indeclinable |
| τε | both | Particle |
| καὶ | and | Conjunction |
| Σαμψών, | Samson, | Noun, proper name, indeclinable |
| καὶ | and | Conjunction |
| Ἰεφθάε, | Jephthah, | Noun, proper name, indeclinable |
| Δαυίδ | David | Noun, proper name, indeclinable |
| τε | also | Particle |
| καὶ | and | Conjunction |
| Σαμουὴλ | Samuel | Noun, proper name, indeclinable |
| καὶ | and | Conjunction |
| τῶν | the | Article, genitive, plural |
| προφητῶν· | prophets; | Noun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, |
| KJV | And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: |
| ASV | And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets: |
| YLT | And what shall I yet say? for the time will fail me recounting about Gideon, Barak also, and Samson, and Jephthah, David also, and Samuel, and the prophets, |
| WEB | What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets— |
| BBE | What more am I to say? For there would not be time to give the stories of Gideon, Barak, Samson, and Jephthah, of David and Samuel and the prophets: |
Where they part company is ἔτι — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause that elaborates on the limitations of time.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbλέγω
The sentence as the grammar sees it Open the tree ›
5 of 25 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hebrews 11:32
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Heroes of Faithgenerated
Hebrews 11:32 expresses the author's struggle with time constraints in recounting the stories of significant figures in biblical history. The passage lists notable individuals, such as Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, highlighting their faith and achievements. This section serves as a culmination of the examples of faith that the author has presented throughout the chapter, emphasizing the legacy of these figures and their impact on the faith community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Romans 3:5 | But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms. |
| 2 | Romans 4:1 | What then shall we say that Abraham, our forefather, has discovered? |
| 3 | Romans 6:1 | What then shall we say? Shall we continue in sin so that grace may increase? |
| 4 | Romans 7:7 | What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, “Do not covet.” |
| 5 | John 21:25 | There are many more things that Jesus did. If all of them were written down, I suppose that not even the world itself would have space for the books that would be written. |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — ἐπιλείψει, epileipōgenerated
The verb ἐπιλείπω (epileipō) means 'to fail' or 'to be insufficient.' It indicates a lack of time or resources to cover all the stories of faith mentioned. The future active indicative form suggests a certainty about the insufficiency of time in the context of the author's narrative.
This word captures the essence of the author's urgency and the limitations faced in conveying the full breadth of faith stories. It underscores the idea that while many examples exist, the time available does not permit their complete recounting.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'time will not allow me' is used, which aligns with the ASV and WEB that convey a similar meaning of time being insufficient.
The KJV and YLT use 'the time would fail me,' emphasizing the same concept but with slightly different wording. The translations generally agree on the idea that time is a limiting factor in recounting these stories.
Sentence Structuregenerated
The main clause is introduced by the finite verb λέγω;, shall I say?, which governs the subsequent phrases. The structure includes a question about what more can be said, followed by a statement about the insufficiency of time to narrate the stories of various figures.
The sentence comprises a main clause and multiple noun phrases listing the individuals of faith. The use of conjunctions connects these phrases, illustrating the cumulative nature of the examples presented.
Septuagint Backgroundgenerated
The Greek word Γεδεών refers to Gideon, who is also mentioned in the Septuagint, where he is depicted as a leader of Israel. The name appears in the context of the judges of Israel, emphasizing his significance in biblical history.
Other names mentioned, such as Σαμψών (Samson) and Δαυίδ (David), also appear in the Septuagint, linking the New Testament references back to their Old Testament narratives, where their stories of faith and leadership are elaborated.
In plain words — the whole versegenerated
Hebrews 11:32 tells us that the author cannot fully recount the stories of many heroes of faith, including Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, due to time constraints. This highlights the importance of these figures in the faith tradition and their exemplary lives.
Frequently Asked Questionsgenerated
It means that the author recognizes the vastness of the stories of faith and acknowledges that there is not enough time to cover them all in detail.
These figures represent key moments in Israel's history and exemplify faith in action, serving as models for the audience.
The purpose is to illustrate the legacy of faith and to encourage the audience by showing the examples of those who have gone before them.
This verse serves as a summary of the chapter, which highlights the faith of various figures throughout biblical history, reinforcing the message that faith is essential.
Reflection Questionsgenerated
- What examples of faith have inspired you in your own life?
- How can you apply the lessons from these figures of faith to your daily walk?
- In what ways do you feel limited in sharing your own stories of faith?
- How does understanding the legacy of these biblical figures encourage you in your faith journey?
The early church on this verse — how the Fathers read it
Early church writers reference Hebrews 11:32 to discuss the examples of faith and the call to emulate such figures.
You see, dear friends, the kind of example we have been given.… If the Lord humbled himself in this way, what should we do who through him have come under the yoke of his grace? Let us be imitators even of those who wandered around “in the…Early Church Fathers on Hebrews 11 →
But from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw.Early Church Fathers on Hebrews 11 →
"Observe, too, how the same promises are made to Isaac and to Jacob. For thus He speaks to Isaac: 'And in thy seed shall all the nations of the earth be blessed.' And to Jacob: 'And in thee and in thy seed shall all families of the earth…Early Church Fathers on Hebrews 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 11:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd what shall I more say,.... Intimating he had said enough to prove the definition of faith he had given; and that the elders, by it, had obtained a good report; and yet he had not said all he
Read John Gill on Hebrews 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: The time - suitable for an letter.
Read Robert Jamieson on Hebrews 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd what shall I more say? Here the Spirit puts a period to the induction by an expostulation, as if he had said: Why do I speak of so many examples of faith? the Old Testament is full of them; but here is proof enough, I will say no more. For the time would fail me to tell, &c.; for time of life and writing would be sooner gone, than a full account can be given of all the notable effects of faith by all these worthies who might be named; yet he would give some general hints of persons, and of the works of faith, which he judgeth sufficient, and so nameth promiscuously, and not in order of time wherein they existed. He nameth four judges, one king, and one prophet, and extraordinary…
Read Matthew Poole on Hebrews 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments32 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Ver. 32. Of Gideon, of Barak, &c.] Here the names only of various worthies of old time per praeteritionem conglobantur, are artificially wound up together for brevity’ sake. All these were mot alike eminent, and some of them such as, but that we find them here enrolled, we should scarce have taken them for honest men; yet by faith, &c. Christ carries all his, of what size or sort soever, to the haven of heaven, upon his own bottom, as a ship doth all the passengers that are therein to the desired shore.
Read John Trapp on Hebrews 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) The sacred writer has lingered over the life and deeds of the greatest of the patriarchs and of Moses the legislator of the nation: two examples only—differing in kind from those which have preceded, and peculiarly suggestive and important—have been taken from the history of the people after the death of Moses. Enough has now been said to guide all who are willing to search the Scriptures for themselves. With a brief mention of names which would call up before the minds of his readers achievements almost as wonderful as those on which he has been dwelling, he passes from the elders who received witness from God by their faith, and (Hebrews 11:33-38) speaks in general terms, but all the…
Read Charles John Ellicott on Hebrews 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. Time would fail me] μεδιηγουμενονοχρονος. A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled. Gedeon] Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, Judges 7, Judges 8. Barak] Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4. Samson] Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by…
Read AdamClarke on Hebrews 11 →CambridgeThe Cambridge Bible for Schools and Colleges32. the time would fail me] The phrase is also found in Philo, De Somniis. The names of “the heroes of faith” here mentioned are drawn from the Books of Judges and Samuel, with a reference to the Books of Kings and Chronicles, and what is known of the history of the Prophets. There does not seem to be any special design in the arrangement of the pairs of names, though it is a curious circumstance that, in each pair, the hero who came earlier in time is placed after the other. In 32–34 we have instances of active, and in 35–38 of passive faith.
Read Cambridge on Hebrews 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd what shall I more say? - There are numerous other instances showing the strength of faith which there is not time to mention.
Read Albert Barnes on Hebrews 11 →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
And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets,
What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets—
And what more shall I say? Time will not allow me to tell of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets,
And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets.
Tyndale line
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets:
And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets:
And what shall I say more? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also, and Samuel, and of the prophets:
And what shall I more say? for the time would be too short for me to tell of Gedeon, of Barac, and of Sampson, and of Iephte, also of Dauid, and Samuel, and of the Prophets:
Strictly literal
And what more do I say? For the time would fail me telling of Gideon, and Barak, and Samson, and Jephthah, and David and Samuel, and of the prophets:
And what shall I yet say? for the time will fail me recounting about Gideon, Barak also, and Samson, and Jephthah, David also, and Samuel, and the prophets,
And what yet will I say? For the time will fail me recounting about Gideon, also Barak, and Samson, and Jephthah, also David, and Samuel, and the prophets,
What more can I say? For the time will fail me if I tell about Gideon, Barak, Samson, Jephthah, David, Samuel, and about the prophets.
From the Latin
And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
Simplified
What other examples should I give? I don't have time to talk about Gideon, Barak, Samson, Jephthah; about David, Samuel, and the prophets.
What more am I to say? For there would not be time to give the stories of Gideon, Barak, Samson, and Jephthah, of David and Samuel and the prophets:
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et quid adhuc dicam ? deficiet enim me tempus enarrantem de Gedeon, Barac, Samson, Jephte, David, Samuel, et prophetis :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢܐ ܬܘܒ ܐܡܪ ܙܥܘܪ ܗܘ ܠܝ ܓܝܪ ܙܒܢܐ ܕܐܫܬܥܐ ܥܠ ܓܕܥܘܢ ܘܥܠ ܒܪܩ ܘܥܠ ܫܡܫܘܢ ܘܥܠ ܢܦܬܚ ܘܥܠ ܕܘܝܕ ܘܥܠ ܫܡܘܐܝܠ ܘܥܠ ܫܪܟܐ ܕܢܒܝܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, — — Σαμψών, — Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
The standard critical text of the New Testament.
Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, — — Σαμψών, — Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
The previous edition, still widely cited.
Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, — — Σαμψών, — Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
The Society of Biblical Literature edition, freely licensed.
Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, — — Σαμψών, — Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
The edition that turned scholarship toward the earliest manuscripts.
Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, — — Σαμψών, — Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
An independent critical text built from the oldest witnesses then known.
Καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, — — Σαμψών, — Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
A recent critical edition following documentary evidence closely.
Καὶ τί ἔτι λέγω; ἐπιλείψει — γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, τε καὶ Σαμψών, καὶ Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
The reading of the majority of surviving manuscripts.
Καὶ τί ἔτι λέγω; ἐπιλείψει — γὰρ διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, τε καὶ Σαμψών, καὶ Ἰεφθάε, Δαυίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| με me | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| τε both | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καὶ and | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καὶ and | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 Hebrews 11:32
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
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
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
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAS-1S — Verb · present · active · subjunctive · first person · singularpresent active subjunctive — an action in progress.
V-PAS-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: first Number: Singular
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
The Greek word ἐπιλείπω (i.e., *epileipo*) combines the prefix ἐπί (upon) with the root λείπω (to leave). It generally means to fail or fall short, particularly in contexts where something is insufficient or lacking. In the New Testament, it appears in Hebrews 11:32, where it refers to time failing someone. The lexicons provide a consistent understanding of the term without significant disagreement.
ἐπι-λείπω : fut. ἐπιλείψω : to fail, not to suffice for (any purpose, for the attainment of an end): τινὰ ὁ χρόνος, time fails one, Heb. xi. 82 and many like exx. in Grk. writ. fr. Dem. down; see Bleek, Brief an d. Hebr. ii. 2 p- 818.
ἐπιλείπω. Michel 332° (ii/B.c.) σπουδῆς οὐθὲν ἐπιλείπων ἐν πᾶσι τοῖς ἀξιουμένοις. On the verb c. acc., asin Heb 11%, see Schmidt de Flavit Josephi elocutione, p. 385, and on the literary character of the phrase in Heb ἐς. Wendland | > ᾿ | ἐπιμέλεια. Urchristlichen Literaturformen, p. 307 πὶ. ᾿Εἰπιλείπομαι = “fail,” ‘*come short in,’’ is found with the dat. in the recently recovered Constitution of Athens (ed. Sandys) xx. 2 6 δὲ Ισαγόρας ἐπιλειπόμενος τῇ δυνάμει, xxvii. 4 πρὸς δὴ ταύτην τὴν χορηγίαν ἐπιλειπόμενος ὁ Τ]ερικλῆς τῇ οὐσίᾳ. See also (Ὁ ii. (1908), p. 209. > (4 εἐπίιμελεια of divorce taking place between two contracting parties, Sisois (the father-in-law) is to receive ‘‘the remainder ”— τὸ ἐπίλοιπον---οἱ the dowry, after the claims of the bridegroom have been met. The γεωζο of the papyrus letter P Tebt I. 58°86 (B.c. 111) ends τἀπίλοιπα ὀπείσωι ‘‘ the Greek equivalent of our ‘…
Read the full entry →ἐπιλείπω (epileipō) — be insufficient.
ἐπιλείπω,
leave behind, ἐπὶ δὲ πλεῖον ἐλέλειπτο [Refs 8th c.BC+] codices:—middle, leave behind, of gleanings, variant in [LXX]:— passive, c.genitive, fall short of, παντὸς ἀριθμοῦ 5th-6th c.BC: Plato Philosophus “Epinomis” 978b: with dative, τῇ δυνάμει, τῇ οὐσίᾳ[Refs]
2. leave untouched, ὡς οὔτ᾽ ἂν τῶν ἐμῶν ἐπιλίποιμι οὐδὲν οὔτε τῶν φίλων 5th-6th c.BC: Plato Philosophus “Protagoras” 310e: c.participle, μυρία ἐ. λέγων [Refs]
II. of things, fail one, c.accusative person, ἥβην.., ἥ μ᾽ ἐπιλείπει [Refs 6th c.BC+]; so τῶν ὄμβρων ἐπιλιπόντων αὐτούς (i.e. τοὺς ποταμούς) [Refs 5th c.BC+]; ἐπειδὰν αὐτοὺς ἐπιλίπωσιν ἐλπίδες 5th c.BC: Thucydides Historicus 5.103: c.infinitive, [ὁ νόμος] ἐμοὶ μόνῳ…
ἐπιλείπω
epileipo
from 1909 and 3007; to leave upon, i.e. (figuratively) to be
insufficient for:--fail.
see GREEK for 1909
see GREEK for 3007
ἐπιλείπω
v.
I fail, fall short
ἐπιλείπω epileipō 1x
to be insufficient, to run short, to fail, Heb. 11:32*
ἐπιλείπω fut. ψω to leave behind, Od., Xen.
to leave untouched, Plat.
of things, to fail one, Lat. deficere, c. acc. pers., ὕδωρ μιν ἐπέλιπε the water failed him, Hdt.; ἐπιλείψει με λέγοντα ἡ ἡμέρα Dem.
in Hdt., often of rivers, ἐπ. τὸ ῥέεθρον to leave their stream empty, run dry, Hdt.; and so without ῥέεθρον, to fail, run dry, id. Hdt.
generally, to fail, be wanting, id. Hdt., Xen., etc.
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
fal (kalah, karath; ekleipo): "Fail" is both intransitive, "to fall short," "be wanting," and trans, "to be wanting to."
Of the many words translated "fail" in the Old Testament, kalah is the most frequent, meaning "to be consumed," "ended" (Job 11:20; 17:5; Ps 69:3; 71:9, etc.; Pr 22:8; Isa 15:6, etc.; Jer 14:6; La 2:11; 3:22; 4:17); it is the translation of karath, "to be cut off" (2Sa 3:29, of failure in succession; so 1Ki 2:4, etc.); `adhar, "to marshal," "to…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἐπιλείψει με ἡ ἡμέρα λέγοντα τὰ τῶν κατ’ εἶδος ἀρετῶν ὀνόματα.
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 →μέ (me) — me.
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 Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word διηγέομαι (i.e., *diegeomai*) means to recount or describe in detail. It is composed of the prefix δι- (through) and the root ἡγέομαι (to lead). The New Testament uses it in contexts where detailed narration is required, such as in Mark and Acts.
δι-ηγέομαι, -οὔμαι, [impvy. 2 pers. sing. διηγοῦ, ptep. διηyoupevos]; fut. διηγήσομαι; 1 aor. διηγησάμην ; to lead or carry a narration through to the end, (cf. the fig. use of Germ. durchfiihren) ; set forth, recount, relate in full: absol. Heb. xi. 82; ri, describe, Acts viii. 33 (see γενεά, 3); τινί foll. by indir. dise., πῶς ete., Mk. v. 16; Acts ix. 27; xii. 17 [here T om. Tr br. the dat.]; foll. by ἃ εἶδον, Mk. ix. 9; ὅσα ἐποίησε or ἐποίησαν, Lk. viii. 39; ix, 10. (Arstph., Thue., Xen., Plat., al.; Sept. often for 750.) [Comp. : ἐκ-διηγέομαι.}
διηγέομαι. A good ex. of this word is found in the prodigal’s letter, BGU III. $46! (ii/A.p.) ἤκουσα παρὰ το[ῦ ΠΠοστ]ούμονυ τὸν εὑρόντα σαι ἐν τῳ ᾿Αρσαινοείτῃ καὶ ἀκαίρως πάντα σοι διήγηται, ‘and unseasonably related all to you.’’ Cf. P Rein 485 (ii/A.p.) φθάσας ἀπέστειλα πρός σε τὸν ἀγροφύλακα διηγησάμενός σοι (‘‘pour te raconter”) τὴν οὖσαν διάθεσιν ἐνθάδε, P Lond 4797 (? ili/A.p.) (= IL. p. 256) διηγήσομαι τὰ συνβάντα μοι περὶ τῶν καμήλω(ν). MGr as of old. δι(η)γοῦμαι = “relate,” ‘‘narrate,”’
διηγέομαι (diēgeomai) — to relate fully.
διηγ-έομαι,
set out in detail, describe, [ἔργα] [Refs 5th c.BC+] such as you describe him, [Refs 5th c.BC+]
διηγέομαι
diegeomai
from 1223 and 2233; to relate fully:--declare, shew, tell.
see GREEK for 1223
see GREEK for 2233
διηγέομαι
v.
I relate in full, describe
διηγέομαι diēgeomai 8x
pr. to lead throughout; to declare thoroughly, detail, recount, relate, tell, Mk. 5:16; 9:9; Lk. 8:39; Acts 8:33; Heb. 11:32
διηγέομαι fut. ήσομαι Dep. to set out in detail, describe in full, Thuc., etc.
Verb-PNP-ASM — Verb · present · no voice stated · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-PNP-ASM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Accusative Number: Singular Gender: Masculine
8 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 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 30 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.
„εἶδεν“ οὖν φησιν „ἐνύπνιον ἕτερον καὶ διηγήσατο τῷ πατρὶ καὶ τοῖς ἀδελφοῖς αὐτοῦ καὶ εἶπεν·
πεισθεὶς δὲ ᾔει Φρουρὰν τὸν ἑαυτοῦ θεράποντα παραλαβών, καὶ πλησιάσας σκηνῇ τινι καταλαμβάνει τοὺς ἐν αὐτῇ ἐγρηγορότας καὶ τὸν ἕτερον ὄναρ διηγούμενον τῷ συσκηνοῦντι, ὥστε ἀκούειν τὸν Γεδεῶνα.
ὅτι … … οι τὴν … ὴν ἐπιστολὴν γράφω καί μοι οὐδεμίαν ἔγραψες … διηγήσατο ὅσα α … με ὅτι … ωφω … … οὐ προεδήλωσ … ων συνκατα
σκύλλω αὐτόν· … ολουνων εἰς Τάλμιν καὶ Νερ … ς δὲ ὁ υἱός μοι διηγήσατο ἃ πάσχει ὁ πατὴρ ἡμῶν ἀπʼ αὐτοῦ· μόνος γὰρ ἦν ἐν τῇ οἰκίᾳ αὐτοῦ
ἐκώλυσαν τὸν καμηλίτην καὶ ἐμὲ μὴ ἆραι, ἀλλʼ ἔτι ἐπιμεῖναι τοῖς ἐνθάδε. Ἀλέξανδρος δὲ διηγήσεται τὸ πᾶν.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
χρόνος (chronos) refers to time in a general sense, covering both specific periods and abstract notions of duration. It appears frequently in the New Testament, such as in Matthew 2:7 and Galatians 4:4, often in phrases indicating the passage or measurement of time. The term is distinguished from καιρός (kairos), which denotes specific moments or opportunities.
Severat times in the N. T. but always in the plural, χρόνοι καὶ καιροί are found together (Acts i. 7; 1 Thess. y. 1); and not unfrequently in the Septuagint and the Apocrypha, Wisd. vii. 18; viii. 8 (both instructive passages) ; Dan. ii. 21; and in the singular, Eccles. iii. 1; Dan. vii. 12 : P 210 SYNONYMS OF THE NEW TESTAMENT. § vu. (but in this last passage the reading is doubtful). Grotius (on Acts i. 7) conceives the difference between them to consist merely in the greater length of the χρόνοι as compared with the καιροί, and writes: “ χρόνοι sunt majora temporum spatia, ut anni; καιροί minora, ut menses et dies.’ Compare Bengel: ‘ χρόνων partes καιροί. This distinction, if not inaccurate, is certainly insufficient, and altogether fails to reach the heart of the matter. Χρόνος is time, contemplated simply as such; the succession of moments (Matt. xxv. 19; Rev. x. 6; Heb. iv. 7)…
Read the full entry →χρόνος, -ου, ὁ
[in LXX chiefly for יוֹם, also for עֵת, etc. ;]
time (a space of time, whether long or short; cf. Lft., Notes, 70): Mt 2:7, Mk 9:21, Lk 1:57, Ac 3:21 7:17, 23 13:18 17:30 27:9, He 11:32, I Pe 1:17 4:3, Re 10:6; στιγμὴ χρόνου, Lk 4:5; πλήρωμα τοῦ χ., Ga 4:4; ποιεῖν χ., Ac 15:33 18:23; βιῶσαι, Read the full entry →
χρόνος, -ov, 6, fr. Hom. down, Sept. for ny, ny’, etc. time : Heb. xi. 32; Rev. x. 6; 6 yp. τοῦ φαινομένου ἀστέρος. the time since the star began to shine [ef. φαίνω, 2 a.], Mt. ii. 7; [ὁ yp. τοῦ τεκεῖν αὐτήν (Gen. xxv. 24), Lk. 1.51 (B. 267 (230); ef. W. ξ 44, 4 a.)]; τῆς ἐπαγγελίας, Acts vii. 17; τῆς παροικίας, 1 Pet. i. 17; χρόνοι ἀποκαταστάσεως, Acts iii. 21; of yp. τῆς ἀγνοίας, Acts xvii. 30; χρόνου διαγενομένου, Acts xxvii. 9; πόσος χρόνος ἐστίν, ὡς τοῦτο γέγονεν, MK. ix. 21; ὁ παρεληλυθὼς xp. 1 Pet. iv. 3 (where Ree. adds τοῦ βίου) ; τεσσαρακονταετής, Acts vii. 23; xiii. 18; στιγμὴ χρόνου, Lk. iv. 5; πλήρωμα τοῦ χρόνου, Gal. iv. 4; ποιεῖν ([q. ν. II. d.] to spend) χρόνον, Acts xv. 33; XVill. 23; βιῶσαι τὸν ἐπίλοιπον χρόνον. 1 Pet. iv. 2; διδόναι χρόνον τινί (i.e. a space of time, respite), ἵνα ete. Rev. ii. 21 [(Joseph. b. 1. 4,3, 10)]; plur. joined with xatpoi, Acts i. 7: 1 Th.…
Read the full entry →χρόνος, “time, a time,” ‘‘a period”: P Petr II 40 (a)!* (iii/B.c.) ὀλίγος yap χρόνος ὑμῖν ἐστιν, P Strass I. γ41 (A.D. 126) τοῦ χρόνου πληρωθέντος οὐκέτι βούλομαι αὐτὰς (sc. ἀρούρας) γεωργεῖν ἀποδεδωκὼς πάντᾳ τὰ ἐκφόρια τῶν ἔμπρίο]σθεν χρόνων, P Lond 12317? (a.p. 144) (-- ΠῚ. p. 109) τοῦ χρόνου τῆς μισθώσεως πεπληροκότος, and P Oxy I. τοι (A.D. 142) xpd(vos) ὁ α(ὐτός), ‘the same date.” For the acc. of duration of time, as in Mk 2:9 αἱ,, cf. P Petr IL. 12 (3)!8 (B.c. 241) οὐ τὸν πλείω χρόνον καταφθαρησόμεθα, ‘we shall no longer be harried,” BGU IV. 1055° (B.C. 30) τὸν μεμερισμένον αὐτῷ χρόνον, a common phrase in Alexandrian contracts : and for the instr. dat. of extension of time, as in Lk 851,39 α΄ (cf. Proleg. p. 75), cf. P Strass I. 2251 (iii/A.D.) οὐδεμίαν παρείσδυσιν ἔχεις, ἡ γὰρ γίυν]ὴ ἐν τῇ νομῇ γέγονεν πολλῷ χρόνῳ, and the…
Read the full entry →χρόνος (chronos) — time.
χρόνος, ὁ,
time, [Refs 8th c.BC+]; τῶν δὲ πεπραγμένων ἀποίητον οὐδ᾽ ἂν χ. δύναιτο θέμεν τέλος P.[Refs 5th c.BC+]; but in Prose, τοῦ χ. τὸν πλεῖστον [Refs 5th c.BC+]; χρόνου πολλοῦ δέονται take a long time, [Refs 5th c.BC+]
__b time in the abstract, ἀμερὴς χ. Timo 76; τριμερής [Refs 4th c.BC+]
2. a definite time, period, δεκέτης, τρίμηνος, [Refs 5th c.BC+]; χ. βίου, ἥβης χ., [Refs 5th c.BC+] with chronological accuracy, [Refs 5th c.BC+]; τοῖς χ. by the dates, [Refs 5th c.BC+]; μετενεγκόντα τοὺς χ. altering the dates, [Refs 5th c.BC+]; χρόνων μῆκος (uncertain, to be read χρόνου) [Refs 6th c.AD+]
2. b date, term of payment due, [Refs]
χρόνος
chronos
of uncertain derivation; a space of time (in general, and thus
properly distinguished from 2540, which designates a fixed or special
occasion; and from 165, which denotes a particular period) or
interval; by extension, an individual opportunity; by implication,
delay:--+ years old, season, space, (X often-)time(-s), (a) while.
see GREEK for 2540
see GREEK for 165
χρόνος, ου, ὁ
n.m.
time, a particular time, season
χρόνος chronos 54x
time, whether in respect of duration or a definite point of its lapse, Mt. 2:7; 25:19 freq.; an epoch, era, marked duration, Acts 1:7; 1 Thess. 5:1
χρόνος χρόνος, ὁ, time, Hom., etc.
a definite time, a while, period, season, δεκέτης, τρίμηνος χρ. Soph.; χρ. βίου, ἥβης Eur.:—pl. periods of time, τοῖς χρόνοις ἀκριβῶς with chronological accuracy, Thuc.; τοῖς χρόνοις by the dates, Isocr.
Special phrases:
acc., χρόνον for a while, Od., etc.; so, πολὺν χρόνον for a long time, id. Od.; τὸν ἀεὶ χρ. for ever, Eur., etc.; ἕνα χρ. at once, once for all, Il.
gen., ὀλίγου χρόνου in a short time, Hdt.; πολλοῦ χρόνου Ar.; πόσου ρ.; for how long? id. Ar.
dat., χρόνῳ in time, at last, Hdt., Trag.; so, χρόνῳ ποτέ Hdt., etc.; also with the Art., τῷ χρόνῳ Ar.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
53 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 54 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
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις ἔστω Ναομσήσι ἐκ τοῦ
τῆι ἐχομένηι ἡμέραι παραχρῆμα τὰ τοῦ χαλκοῦ τάλαντα ε Β ἡμιόλιον καὶ τοῦ ὑπερπεσόντος χρόνου τόκους διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον. ἔγγυοι ἀλλήλων εἰς ἔκτεισιν τῶν διὰ τοῦ
Ὥρῳ ἐν μηνὶ Παχὼν τοῦ προκειμένου ἔτους· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω παραχρῆμα ἡμιόλιον τὴν ἐσομένην ἐν τῇ ἀγορᾷ τιμήν· ἡ δὲ πρᾶξις ἔστω Ὥρῳ
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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…
336 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 333 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 297 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.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
Γεδεών is the Greek form of the Hebrew name גִּדְעוֹן, referring to Gideon, a significant figure in the Old Testament known for leading the Israelites against the Midianites (Judges 6-8). The name appears in the New Testament, specifically in Hebrews 11:32. The entries consistently identify it as a proper noun without significant disagreement.
Γεδεών, ὁ, indecl. in LXX and NT, in FlJ, Ant., v. 6, 3 and 4 -ῶνος (Heb. גִּדְעוֹן),
Gideon (Jg 6-8): He 11:32.†
Γεδεών, ὁ, indecl. [in the Bible (ef. B. p. 15 (14)), and in Suidas (6. g. 1737 a.) ; but] in Joseph. antt. 5, 6, [3 and] 4 Τεδεών, -dvos, (1}} 2 cutting off, [al. tree-feller i. e. mighty warrior], fr. 33), Gideon, a leader of the Israelites, who delivered them from the power of the Midianites (Judg. vi—viii.) : Heb. xi. 32 [where A. V. unfortunately follows the Grk. spelling Ge deon].
Γεδεών (Gedeōn) — Gideon.
Γεδεών, ὁ, indecl. in LXX and NT, in FlJ, Ant., see 6, 3 and 4 -ῶνος (Heb. גִּדְעוֹן),
Gideon (Jdg.6-8): Heb.11:32.†
(From Abbott-Smith. LSJ has no entry)
Γεδεών
Gedeon
of Hebrew origin (1439); Gedeon (i.e. Gid(e)on), an Israelite:--Gedeon
(in the King James Version).
see HEBREW for 01439
Γεδεών, ὁ
Prop.n.
Gideon
Γεδεών Gedeōn 1x
Gideon (Judges 6-8), pr. name, indecl., Heb. 11:32*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
gid'-e-un (gidh`on, "cutter down," "feller" or "hewer"):
1. His Family and Home:
Also named Jerubbaal (Jud 6:32) and Jerubbesheth (2Sa 11:21), youngest son of Joash, of the clan of Abiezer in the tribe of Manasseh. His home was at Ophrah, and his family an obscure one. He became the chief leader of Manasseh and the fifth recorded judge of Israel. The record of his life is found in Jud 6-8.
Joash was an idolater, and sacrifices to Baal were common among the entire clan. Gideon seems to have held this worship in contempt, and to have pondered deeply the causes of Israel's reverses and the injuries wrought upon his own family by the hand of the Midianites.
2. The Midianite Oppression:
Gideon
Called also Jerubbaal (Judg. 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judg. 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other “children of the east,” crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Josh. 17:2; 1 Chr. 7:18), and of the little township of Ophrah (
(he that cuts down), youngest son of Joash of the Abiezrites, an undistinguished family who lived at Ophrah, a town probably on the west of Jordan, (Judges 6:15) in the territory of Manasseh, near Shechem. He was the fifth recorded judge of Israel, and for many reasons the greatest of them all. When we first hear of him he was grown up and had sons, (Judges 6:11; 8:20) and from the apostrophe of the angel, ch. (Judges 6:12) we may conclude that he had already distinguished himself in war against the roving bands of nomadic robbers who had oppressed Israel for seven years. When the angel appeared, Gideon was threshing wheat with a flail in the wine-press, to conceal it from the predatory tyrants. His call to be a deliverer, and…
he that bruises or breaks; a destroyer
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἀλλὰ πρός γε τὴν τοῦ ὀχυρώματος τούτου καθαίρεσιν ὁ πειρατὴς τῆς ἀδικίας καὶ φονῶν αἰεὶ κατ’ αὐτῆς εὐτρέπισται, ὃν Ἑβραῖοι καλοῦσι Γεδεών, ὃς ἑρμηνεύεται πειρατήριον·
ὡς Γεδεὼν αὐτοὺς ἠλευθέρωσεν ἀπὸ Ἀμαληκιτῶν καὶ ἦρξε τοῦ πλήθους ἐπὶ ἔτη τεσσαράκοντα.
The Greek word Βαράκ (transliterated as *Barak*) is a proper noun, referring to an Israelite mentioned in the Bible. It is indeclinable and originates from Hebrew. The New Testament references Barak in Hebrews 11:32, highlighting his significance in biblical history.
Βαράκ
Barak
of Hebrew origin (1301); Barak, an Israelite:--Barak.
see HEBREW for 01301
Βαράκ, ὁ
Prop.n.
Barak
Βαράκ Barak 1x
Barak, pr. name, indecl., Heb. 11:32*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
ba'-rak (baraq, "lightning flash"): The name occurs in Sabeanbarqac, in Palmyrene baraq, and in Punic Barcas, as surname of Hamilcar; and as Divine name in Assyrian Ramman-Birqu and Gibil-Birqu (Del. Assyrian, HWB, 187). Barak was the son of Abinoam of Kedesh, a refuge city in Mt. Naphtali. He was summoned by the prophetess Deborah to lead his countrymen to war against the Canaanites under the leadership of Sisera. From the celebrated ode of Deborah we gather that Israel suffered at the hand of the enemy; the caravan roads were in danger, traffic almost ceased; the cultivated country was plundered (Jud 5:6,7). The fighting men in Israel were disarmed, a shield was not to be seen nor a spear among forty thousand men (Jud 5:8). The prophetess raised the signal of struggle for…
Barak
Lightning, the son of Abinoam (Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak’s faith is commended (Heb. 11:32). “The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, ’Out of weakness were made strong.’” (See DEBORAH.)
(lightning), son of Abinoam of Kedesh, a refuge city in Mount Naphtali, was incited by Deborah, a prophetess of Ephraim, to deliver Israel from the yolk of Jabin. Judges 4. He utterly routed the Canaanites int eh plain of Jezreel (Esdraelon). (B.C. 1291-1251.)
The son of Abinoam, of Kedesh in the tribe of Naphtali. God summoned him, by means of Deborah the prophetess, to release Israel from the yoke of Jabin king of Canaan. Having first secured the attendance of the prophetess, he gathered 10,000 men, and stationed them on Mount Tabor, perhaps to avoid the enemies’ 900 chariots of iron, Jud 4:3. God fought for Israel in the battle, which ensued, and the song of Deborah and Barak, Jud 5:1-31 chronicles their victory. The name of Barak is enrolled among those illustrious for faith, He 12:29.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
227 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 209 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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word Σαμψών (*Sampsōn*) refers to Samson, a notable figure from the Hebrew Bible, specifically an Israelite judge known for his strength. It is indeclinable and appears in contexts such as Hebrews 11:32 and Judges 13-16. The entries do not present significant disagreement.
Σαμψών, ὁ indecl. (Heb. שִׁמְשׁוֹן),
Samson (Jg 13 ff.): He 11:32.†
Σαμψών, (wow fr. wow, ‘sun-like’, cf. Hebr. pies fr. ws), [B. 15 (14)], 6, Samson (Vulg. Samson), one of the Israelite judges (Ὁ DW), famous for his strength and courage, the Hebrew Hercules [cf. BB.DD.; McC. and S. s. v. 2,4; esp. Orelli in Herzog ed. 2 8. v. Simson] (Judg. xiii. sqq.): Heb. xi. 32.
(From Abbott-Smith. LSJ has no entry)
∑αμψών
Sampson
of Hebrew origin (8123); Sampson (i.e. Shimshon), an
Israelite:--Samson.
see HEBREW for 08123
Σαμψών, ὁ
Prop.n.
Samson
Σαμψών Sampsōn 1x
(Jdg. 13-16), Samson, pr. name, indecl., Heb. 11:32*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
sam'-sun (shimshon.
1. Name:
Derived probably from shemesh, "sun" with the diminutive ending -on, meaning "little sun" or "sunny," or perhaps "sun-man"; Sampson; Latin and English, Samson): His home was near Bethshemesh, which means "house of the sun." Compare the similar formation shimshay (Ezr 4:8,9,17,23).
2. Character:
Samson was a judge, perhaps the last before Samuel. He was a Nazirite of the tribe of Da (Jud 13:5); a man of prodigious strength, a giant and a gymnast--the Hebrew Hercules, a strange champion for Yahweh! He intensely hated the Philistines who had oppressed Israel some 40 years (Jud 13:1), and was willing to fight them alone. He seems to have been actuated by little less than personal vengeance, yet in the New…
Samson
Of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a “Nazarite unto God” from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given “to his companion” (
(like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. (Joshua 15:33; 19:41) (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge --an office which he filled for twenty years, (Judges 15:20; 16:31) (2) as a Nazarite, (Judges 13:5; 16:17) and (3) as one endowed with supernatural power by the Spirit of the Lord. (Judges 13:25; 14:6,19; 15:14) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The…
The son of Manoah, of the tribe of Dan, a deliverer and judge of the southern tribes of the Hebrews for twenty years, Jud 13:1; 16:31. His birth was miraculously foretold; he was a Nazarite from infancy and the strongest of men; and was equally celebrated for his fearless and wonderful exploits, for his moral infirmities, and for his tragical end. His exploits were not wrought without special divine aid; "the Spirit of God came mightily upon him," Jud 13:25 14:6,19 15:14 16:20,28. The providence of God was signally displayed in overruling for good the hasty passions of Samson, the cowardice of his friends, and the malice of his enemies. The sins of Samson brought him in great disgrace and misery; but grace and faith triumphed in the end,
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ὁ Σαμψὼν εἶπεν, ἀλλὰ προβάλλοντος ἐμοῦ λόγον εἰ λύσετε τοῦτον ἐφʼ ἡμέρας ἑπτὰ ποιούμενοι τὴν ζήτησιν, ὀθόνας τε καὶ στολὰς γέρας τῆς συνέσεως κατʼ ἄνδρα ἕκαστον φέρεσθε παρʼ ἐμοῦ .
δ διὰ Συάι γναφέως κεράτια κ 𐅵 διὰ Καμσου ἀκ κεράτια γ 𐅵 διὰ Σάμψων καρπᾶ κεράτια γ 𐅵
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word Ἰεφθάε (transliterated as *Iephthae*) refers to Jephthah, a judge of Israel mentioned in the Book of Judges. It is a proper noun derived from Hebrew, specifically יִפְתָּח (Jiphtach). The New Testament references it in Hebrews 11:32, where Jephthah is noted among the heroes of faith.
Ἰεφθάε (FlJ, -θάς, -οῦ), ὁ (Heb. יִפְתָּח),
Jephthah: He 11:32.†
Ἰεφθάε (Ἰεφθής, -οὔ, in Joseph.), 6, ( MND" [fut. 3 sing. mase.], fr. MA) to open), Jephthah, the son of Gilead [ef. B. D. Am. ed. s. ν. Gilead, 4], and a judge of Israel (Judg. xi. sq.) : Heb. xi. 82.
(From Abbott-Smith. LSJ has no entry)
Ἰεφθάε
Iephthae
of Hebrew origin (3316); Jephthae (i.e. Jiphtach), an
Israelite:--Jephthah.
see HEBREW for 03316
Ἰεφθάε, ὁ
Prop.n.
Jephthah
Ἰεφθάε Iephthae 1x
Jephthah, (Jdg. 11f.), pr. name, indecl., Heb. 11:32*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
jef'-tha (yiphtach, "opened," or "opener," probably signifying "Yahweh will open"; Iephthae; used as the name of a place, as in Jos 15:43; 19:14; of a man, Jud 10:6-12:7): Ninth judge of the Israelites. His antecedents are obscure. Assuming Gilead to be the actual name of his father, his mother was a harlot. He was driven from home on account of his illegitimacy, and went to the land of Tobit in Eastern Syria (Jud 11:2,3). Here he and his followers lived the life of freebooters.
The Israelites beyond the Jordan being in danger of an invasion by the Ammonites, Jephthah was invited by the elders of Gilead to be their leader (Jud 11:5,6). Remembering how they had expelled him…
Jephthah
Whom God sets free, or the breaker through, a “mighty man of valour” who delivered Israel from the oppression of the Ammonites (Judg. 11:1-33), and judged Israel six years (12:7). He has been described as “a wild, daring, Gilead mountaineer, a sort of warrior Elijah.” After forty-five years of comparative quiet Israel again apostatized, and in “process of time the children of Ammon made war against Israel” (11:5). In their distress the elders of Gilead went to fetch Jephthah out of the land of Tob, to which he had fled when driven out wrongfully by his brothers from his father’s inheritance (2), and the people made him their head and captain. The “elders of Gilead” in their extremity summoned him to their aid, and he at once undertook the conduct of the war against Ammon. Twice he sent an embassy to the king of Ammon, but in…
(whom God sets free), A judge about B.C. 1143-1137. His history is contained in (Judges 11:1; Judges 12:8) He was a Gileadite, the son of Gilead and a concubine. Driven by the legitimate sons from his father’s inheritance, he went to Tob and became the head of a company of freebooters in a debatable land probably belonging to Ammon. (2 Samuel 10:6) (This land was east of Jordan and southeast of Gilead, and bordered on the desert of Arabia. --ED.) His fame as a bold and successful captain was carried back to his native Gilead; and when the time was ripe for throwing off the yoke of Ammon, Jephthah consented to become the captain of the Gileadite bands, on the condition, solemnly ratified before the Lord in Mizpeh, that int he…
The son of Gilead, was a judge of Israel, and successor to Jair. His history is told in Jud 11:1-12:15. A most affecting incident in it is his devoting his daughter to God as a sacrifice, in consequence of a rash vow.
The arguments on the question whether Jephthah’s daughter was actually sacrificed or not, cannot here be cited. The natural repugnance we feel to such a vow and its fulfillment has led many interpreters to adopt the less obvious theory that she was only condemned to live and die unmarried. There is no intimation in Scripture that God approved of his vow, whatever it was. Paul numbers Jephthah among the saints of the Old Testament distinguished for their faith, Heb 11:32.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word Δαυίδ refers to David, the King of Israel. It is indeclinable and appears in various contexts in the New Testament, including references to his lineage and titles such as the Messiah. The spelling variations noted include Δανείδ and Δαβίδ. Notably, Abbott-Smith and Liddell-Scott-Jones provide similar references, while Mounce mentions its frequency of 59 times.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mt 1:6; 12:3, et al.; σκηνὴ Δ., Ac 15:16; κλεὶς Δ., Re 3:7; θρόνος Δ., Lk 1:32; ῥίζα Δ., Re 5:5; βασιλεία Δ., Mk 11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., v. Dalman, Words, 317), Mt 1:1 9:27, et al.; ἐν Δ., i.e. the Psalter, He 4:7
Δαυείδ. On the spelling of this name see J. H. Moulton Grammar of NT Greek 11. ὃ 45, and cf. below s.v. Σιλονανός.
Δαυείδ, Δαυίδ, Δαβίδ (Daueid, Dauid, Dabid) — David.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mat.1:6; 12:3, and al.; σκηνὴ Δ., Act.15:16; κλεὶς Δ., Rev.3:7; θρόνος Δ., Luk.1:32; ῥίζα Δ., Rev.5:5; βασιλεία Δ., Mrk.11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., see Dalman, Words, 317), Mat.1:1 9:27, and al.; ἐν Δ., i.e. the Psalter, Read the full entry →
Δαυίδ
Dabid
of Hebrew origin (1732); Dabid (i.e. David), the Israelite
king:--David.
see HEBREW for 01732
Δαυίδ, ὁ
Prop.n.
David
Δαυίδ Dauid 59x
also spelled Δανείδ and Δαβίδ, David, pr. name, indecl., Mt. 1:6; Lk. 1:27; Acts 2:29; Rom. 1:3; 2 Tim. 2:28
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
59 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 59 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 280 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.
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
διὰ ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων, ἀλλὰ καὶ ὑπὸ Σαοὺλ βασιλέως Ἰσραὴλ ἐδιώχθη.
πρῶτον περὶ τοῦ ποτηρίου: Εὐχαριστοῦμέν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαυεὶδ τοῦ παιδός σου, ἦς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου: σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.
Ἀνθεμίου τῶν αἰωνίων Αὐγούστων ἑκουσίως καὶ αὐθαιρέτως ἐγγυᾶσθαι καὶ ἀναδεδέχθαι μονῆς καὶ ἐμφανείας Αὐρήλιον Δαυεὶδ Σιφίου ἀπὸ τῆς αὐτῆς κώμης ἐπὶ τὸ αὐτὸν παραμεῖναι τῇ κώμῃ καὶ ἀποκρίνασθαι ὑπὲρ
τὸ πεντακούκιν τοῦ υἱοῦ Δαῦιδ λίτραι ιδ οὐγκίαι γ γράμματα ιζ
ὑπατείας Φλαυίου Σενάτορος τοῦ λαμπροτάτου Τῦβι γ ὀγδόης ἰνδικτίονος. Αὐρήλιος Δαυεὶδ υἱὸς Βίκτορος Κωσταντίου ἀπὸ πρωτοκωμητῶν κώμης Ἀφροδίτης τοῦ Ἀνταιοπολίτου νομοῦ ἑξῆς ὑπογράφων Αὐρηλίῳ Ἀπολλῶτι
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
227 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 209 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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word Σαμουήλ (i.e., *Samouēl*) is an indeclinable proper noun referring to Samuel, a significant figure in the Hebrew Bible. It appears in the New Testament in Acts and Hebrews, indicating its historical and religious importance. The name is derived from Hebrew, meaning 'heard of God.' The entries consistently affirm its identity without notable disagreement.
Σαμουήλ, (πον, for Onan i i.e. ‘heard of God’, fr. pow and 5x; ef. 1S. i. 20, 27 [see B. Ὁ. s. v. Samuel), 6, [indecl. ; Joseph. (antt. 5, 10, 3) Σαμούηλος, -ov], Samuel, the son of Elkanah by his wife Anna [or Hannah], the last of the DMS’ or judges, a distinguished prophet, and the founder of the prophetic order. He gave the Jews their first kings, Saul and David: Acts iii. 24; xiii. 20; Heb. xi. 32. (1 5. i—xxv., ef. xxviii. ; Sir. xlvi. 13 544.)
Σαμουήλ. In P Oxy VI. 994 (A.D. 499) an order for the payment of 12 artabae of corn to a monk is headed—PorBa[pplov κόμ(ες) Kal Σαμουὴλ περίβλ(επτος) : other exx. of the name in Preisigke Mamenbuch s.v.
∑αμουήλ
Samouel
of Hebrew origin (8050); Samuel (i.e. Shemuel), an Israelite:--Samuel.
see HEBREW for 08050
Σαμουήλ, ὁ
Prop.n.
Samuel
Σαμουήλ Samouēl 3x
(1 Sam. 1:1-25:1), Samuel, pr. name, indecl., Acts 3:24; 13:20; Heb. 11:32*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 10 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐπειδὴ γὰρ ἐγκύμων ἐγένετο παραδεξαμένη θείας γονὰς καὶ τελεσφόροις ἐχρήσατο ὠδῖσι, τὸν τεταγμένον ἐν τῇ τοῦ θεοῦ τάξει τρόπον ἀποκυήσασα, ὃν ἐπεφήμισε Σαμουήλ — καλεῖται δ’ ἑρμηνευθεὶς τεταγμένος θεῷ —, λαβοῦσα ἀνταποδίδωσι τῷ δόντι μηδὲν ἴδιον…
Σαμουὴλ λαμπρότατος … παράσχου Σατίῳ ὀνηλάτῃ εἰς τ … ἔτους ϙγ ξβ Τῦβι ϛ .
πόλεως Αὐρήλιοι Ἀβραὰμ Μαρτυρίου καὶ Σερῆνος Φοιβάμμωνος καὶ Ἀπφοῦς Διδύμου καὶ Ἰωάννης Κορνηλίου καὶ Σαμουῆλ Φοιβάμμωνος οἱ πάντες σιδηροχαλκεῖς ἀπὸ τῆς αὐτῆς πόλεως· κυρίου καὶ βεβαίου ὄντος τοῦ ἄλλου
βιάρχῳ ἀριθμοῦ τῶν γενναιοτάτων καὶ καθωσιωμένων Μαύρων τῶν ἐπὶ τῆς Ἑρμουπολιτῶν καθιδρυμένων, παρὰ Σαμουὴλ Ἰακώβου μητρὸς … Ἰουδαίου τῇ θρησκείᾳ ἀπὸ τῆς αὐτῆς Ἑρμουπολιτῶν. βούλομαι ἑκουσίως καὶ αὐθαιρέτως
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
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 προφήτης (i.e., *prophētēs*) means 'prophet' and is derived from roots meaning 'to speak forth.' It refers to someone who interprets the divine will, often predicting future events. In the New Testament, it encompasses Old Testament prophets, John the Baptist, and Christian prophets, highlighting their role as inspired teachers and speakers of God's messages.
προφήτης, -ου, ὁ [< πρόφημι, to speak forth),
[in LXX chiefly for נָבִיא;]
one who acts as an interpreter or forth-teller of the Divine will (v. Lft., Notes, 83 f.; Tr., Syn., § vi), a prophet;
in cl. (Æsch., Hdt., Plat., al.), of the interpreters of oracles.
In NT,
of the OT prophets: Mt 5:12, Mk 6:15, Lk 4:27, Jo 8:52, Ro 11:3, al.;
προφήτης, -ov, 6, (πρόφημι, to speak forth, speak out; hence prop. ‘one who speaks forth’; see πρό, ἃ. a.), Sept. - = . for w2) (which comes fr. the same root as (Gs: ‘to divulge,’ ‘make known,’ ‘announce’ [ef. Fleischer in Delitzsch, Com. τι. d. Gen., 4te Aufl. p. 551 sq.], therefore prop. i. q. interpreter, Ex. vii. 1, ef. iv. 16; hence an inlerpreter or spokesman for God; one through whom God speaks; cf. esp. Bleek, Einl. in ἃ. A. T. 4te Aufl. p. 309 [Β. Ὁ. s. v. Prophet and reff. there; esp. also Day’s note on Oehler’s O. T. Theol. § 161, and W. Robertson Smith, Prophets of Israel, p. 389 (note on Lect. ii.)]), one who speaks forth by divine inspiration; I. In Grk. writ. fr. Aeschyl., Hdt., and Pind. down 1. an interpreter of oracles (whether uttered by the gods or the μάντεις), or of other hidden things. 2. a foreteller, soothsayer, seer. II. In the N. T. 1. one who, moved by the…
Read the full entry →προφήτης. OGIS 11118 shows us a προφήτης in Upper Egypt in ii/B.c. ; and in Sy/J 790 (=*1157)* (c. B.C. 100?), a procession is ordered in honour of the oracle of Apollo Coropaeus (Corope in the Pagasaean Gulf). The procession is formed of an elected ἱερεύς of Apollo, one each from the colleges of στρατηγοί and νομοφύλακες, one of the πρυτάνεις and a ταμίας, preceding τὸν γραμματέα τοῦ θεοῦ καὶ τὸν προφήτην. The prophet is the interpreter of the oracle—‘‘ the composer’’ would come nearer to fact—and the γραμματεύς takes down the response he dictates. See also the list of religious officials in the Canopic Decree OGIS 56% (B.c. 238) (cf. the Rosetta stone 72. 90°—B.c. 196) οἱ ἀρχιερεῖς Kal προφῆται καὶ οἱ εἰς τὸ ἄδυτον εἰσπορευόμένοι πρὸς τὸν στολισμὸν τῶν θεῶν καὶ οἱ πτεροφόραι καὶ ἱερογραμματεῖς καὶ οἱ ἄλλοι ἱερεῖς. Dittenberger notes adl. that the προφῆται are ‘‘interpretes oraculorum…
Read the full entry →προφήτης (prophētēs) — prophet.
προφήτ-ης, ου,
Doric dialect and Boeotian dialect προφάτας [ᾱ], α, [Refs 6th c.BC+] (πρό, φημί):— properly one who speaks for a god and interprets his will to man, Διὸς π. interpreter, expounder of the will of Zeus, of Tiresias, [Refs 5th c.BC+]; Βάκχου π., perhaps of Orpheus, [Refs 5th c.BC+]; [Διονύσου] π., of the Bacchae, [Refs]; Νηρέως π., of Glaucus, [Refs]; especially of the Delphic Apollo, Διὸς π. ἐστὶ Λοξίας πατρός [Refs 4th c.BC+]; of the minister and interpreter at Delphi, [Refs 5th c.BC+]; at the Ptoön,[Refs 2nd c.BC+]; compare προφῆτις.
2. title of official keepers of the oracle at Branchidae, [Refs 1st c.AD+]; elsewhere, [Refs 2nd c.BC+]
προφήτης
prophetes
from a compound of 4253 and 5346; a foreteller ("prophet"); by
analogy, an inspired speaker; by extension, a poet:--prophet.
see GREEK for 4253
see GREEK for 5346
προφήτης, ου, ὁ
n.m.
a prophet, poet
προφήτης prophētēs 144x
pr. a spokesman for another; spc. a spokesman or interpreter for a deity; a prophet, seer, Tit. 1:12; in NT a prophet, a divinely commissioned and inspired person, Mt. 14:5; Lk. 7:16, 39; Jn. 9:17; a prophet in the Christian church, a person gifted for the exposition of divine truth, 1 Cor. 12:28, 29; a prophet, a foreteller of the future, Mt. 1:22, et al. freq.; οἱ προφῆται, the prophetic scriptures of the Old Testament, Lk. 16:29
προφήτης πρόφημι one who speaks for a God and interprets his will to man, a prophet; so Teiresias is πρ. Διός, Jove's interpreter, Pind.; and of Apollo, Διὸς προφήτης ἐστὶ Λοξίας πατρός Aesch.; while the Pythia, in turn, became the προφῆτις of Apollo, Hdt.; so Poets are called οἱ τῶν Μουσῶν προφῆται interpreters of the Muses, Plat.
generally, an interpreter, declarer, ἐγὼ πρ. σοι λόγων γενήσομαι Eur.; so, the bowl is called κώμου προφάτης, Pind.
in NTest.,
one who possesses the gift of προφητεία, an inspired preacher and teacher.
the revealer of God's counsel for the future, a prophet (in the modern sense of the word), a predicter of future events.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…
149 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 144 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 155 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ ὅτε Ἀαρὼν ὁ λόγος καὶ Μαριὰμ ἡ αἴσθησις ἐπανίστανται, ῥητῶς ἀκούουσιν ὅτι, „ἐὰν γένηται προφήτης κυρίῳ, ἐν ὁράματι αὐτῷ γνωσθήσεται“ καὶ ἐν σκιᾷ ὁ θεός, οὐκ ἐναργῶς, Μωυσεῖ δέ, ὅστις „πιστὸς ἐν ὅλῳ τῷ οἴκῳ, στόμα κατὰ στόμα λαλήσει, ἐν εἴδει…
Κλεόδημος δέ φησιν ὁ προφήτης ὁ καὶ Μάλχος ἱστορῶν τὰ περὶ Ἰουδαίων, καθὼς καὶ Μωυσῆς ἱστόρησεν ὁ νομοθέτης αὐτῶν, ὅτι ἐκ τῆς Κατούρας Ἁβράμῳ ἐγένοντο παῖδες ἱκανοί.
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
αἴθριον καὶ τόπους ψιλοὺς ἀπὸ νότου τῆς οἰκίας πατρικοὺς αὐτοῦ παρὰ Χαιρήμονος τοῦ Ἡρώδου προφήτου Σούχου θεοῦ μεγάλου Ἀρσινοείτου νομοῦ εὐδοκούσης τῆς τούτου γυναικὸς Τομσάιος, καὶ ἐθέμην διὰ Σωκράτους
ψιλῶν τόπων τοῦ προφήτου καθοριζομένου τοὺς πεπραμένους ὑπʼ αὐτοῦ τόπους ἐπικεκρατῆσθαι ὑπὸ τε τοῦ πατρὸς αὐτοῦ καὶ τῶν
νεωτέρου τῶν ἀπὸ τῆς Σοκνοπαίου Νήσου ἀγοράσαντα τῶι μα ἔτει οἰκίαν ἀδέσποτον παρὰ τοῦ προφήτου προσανειληφέναι τῶι μγ ἔτει Καίσαρος ἑτέρους ψιλοὺς τόπους ἀδεσπότους. τὸν αὐτὸν εἰσέδωκεν Νεστνῆφις. σημανθέντος