Hebrews 9:4 — Word Study
N1904χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
BSA[the] goldenchruseos [made of gold, overlaid with gold] havingechō▸ altar of incensethumiatērion△ [for burning perfumes, a place of fumigation] andkai theho arkkibōtos of theho covenantdiathēkē [a wooden box, the agreement chest] covered aroundperikaluptō■✻ in every partpantothen with gold,chrusion [overlaid round about with gold] inen whichhos, hē [was the] jarstamnos△ [vessel, container] goldenchruseos [golden, made of gold] havingechō▸ theho mannamanna [a special food] andkai theho staffrhabdos [rod, walking stick] of AaronAarōn [the brother of Moses, a high priest] whichho having buddedblastanō▸ [sprouted, germinated] andkai theho tabletsplax [flat, level, plates, slabs] of theho covenant;diathēkē [a formal agreement, a promise]
| Greek | English | Parsing |
|---|---|---|
| χρυσοῦν | [the] golden | Adjective, accusative, singular |
| ἔχουσα | having | Verb, present, active |
| θυμιατήριον | altar of incense | Noun, accusative, singular |
| καὶ | and | Conjunction |
| τὴν | the | Article, accusative, singular |
| κιβωτὸν | ark | Noun, accusative, singular |
| τῆς | of the | Article, genitive, singular |
| διαθήκης | covenant | Noun, genitive, singular |
| περικεκαλυμμένην | covered around | Verb, perfect, passive |
| πάντοθεν | in every part | Adverb |
| χρυσίῳ, | with gold, | Noun, dative, singular |
| ἐν | in | Preposition |
| ᾗ | which | Relative pronoun, dative, singular |
| στάμνος | [was the] jar | Noun, nominative, singular |
| χρυσῆ | golden | Adjective, nominative, singular |
| ἔχουσα | having | Verb, present, active |
| τὸ | the | Article, accusative, singular |
| μάννα | manna | Hebrew |
| καὶ | and | Conjunction |
| ἡ | the | Article, nominative, singular |
| ῥάβδος | staff | Noun, nominative, singular |
| Ἀαρὼν | of Aaron | Noun, proper name, indeclinable |
| ἡ | which | Article, nominative, singular |
| βλαστήσασα | having budded | Verb, aorist, active |
| καὶ | and | Conjunction |
| αἱ | the | Article, nominative, plural |
| πλάκες | tablets | Noun, nominative, plural |
| τῆς | of the | Article, genitive, singular |
| διαθήκης· | covenant; | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | containing the golden altar of incense and the gold-covered ark of the covenant. Inside the ark were the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. |
| KJV | Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant; |
| ASV | having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant; |
| YLT | having a golden censer, and the ark of the covenant overlaid all round about with gold, in which [is] the golden pot having the manna, and the rod of Aaron that budded, and the tables of the covenant, |
| WEB | having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod that budded, and the tablets of the covenant; |
| BBE | Having a vessel of gold in it for burning perfumes, and the ark of the agreement, which was covered with gold and which had in it a pot made of gold for the manna, and Aaron's rod which put out buds, and the stones with the writing of the agreement; |
Where they part company is θυμιατήριον — see How Translations Differ.
The sentence is structured around a main clause describing what is contained in the Most Holy Place, with a subordinate clause detailing the items found inside the ark.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἔχω
verbἔχω
The sentence as the grammar sees it Open the tree ›
2 of 29 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 9:4
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 Most Holy Placegenerated
Hebrews 9:4 details the sacred items found in the Most Holy Place of the tabernacle, a space that represented God's presence among His people. The verse emphasizes the significance of these objects, including the altar of incense and the ark of the covenant, which contained important artifacts from Israel's history. These items served as reminders of God's provision and His covenant with the Israelites, linking the past to the present worship practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 16:12 | Then he must take a censer full of burning coals from the altar before the LORD, and two handfuls of finely ground fragrant incense, and take them inside the veil. |
| 2 | 1 Kings 7:50 | the pure gold basins, wick trimmers, sprinkling bowls, ladles, and censers; and the gold hinges for the doors of the inner temple (that is, the Most Holy Place ) as well as for the doors of the main hall of the temple. |
| 3 | Revelation 8:3 | Then another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, along with the prayers of all the saints, on the golden altar before the throne. |
| 4 | Exodus 25:10–16 | And they are to construct an ark of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high. |
| 5 | Exodus 26:33 | And hang the veil from the clasps and place the ark of the Testimony behind the veil. So the veil will separate the Holy Place from the Most Holy Place. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — θυμιατήριον, thumiatēriongenerated
The Greek word θυμιατήριον (i.e., *thumiasterion*) refers specifically to an altar of incense, a place designated for burning incense as a form of worship. This word appears only once in the New Testament, emphasizing its unique role in the tabernacle's worship practices.
The altar of incense was a significant element in the tabernacle, representing the prayers of the people ascending to God. Its inclusion in this verse highlights the importance of prayer and worship in the relationship between God and His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse with a focus on clarity, stating that it contained the golden altar of incense and the gold-covered ark of the covenant. Other translations, such as the KJV and ASV, also maintain this structure but use slightly different wording.
Where the translations differ is primarily in the rendering of specific terms. For example, θυμιατήριον is translated as altar of incense in several versions, while the BBE opts for for burning perfumes.
Sentence Structuregenerated
The structure of this verse is built around a series of noun phrases describing the items within the Most Holy Place. The main verb is implied, with the phrases detailing the contents of the ark and the altar.
The verse contains multiple noun phrases, such as θυμιατήριον and κιβωτὸν, which serve as subjects and objects, creating a detailed description of the sacred items.
Septuagint Backgroundgenerated
The term θυμιατήριον does not have a direct equivalent in the Septuagint but relates to the Hebrew concept of incense altars found in passages such as Exodus 30:1-10. This connection underlines the continuity of worship practices from the Old Testament to the New.
The word κιβωτὸν corresponds to the Hebrew אֲרוֹן, representing the ark of the covenant, a central symbol of God's presence and covenant with Israel.
In plain words — the whole versegenerated
Hebrews 9:4 describes the contents of the Most Holy Place, which included the golden altar of incense and the ark of the covenant. Inside the ark were significant items: a gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. These items symbolize God's provision, authority, and the covenant He made with His people.
Frequently Asked Questionsgenerated
The golden altar of incense represents the prayers of the people ascending to God, symbolizing worship and communication with the divine.
The ark of the covenant is significant as it contains key artifacts of Israel's history and symbolizes God's presence and His covenant with His people.
The items inside the ark — the jar of manna, Aaron’s staff, and the tablets — signify God's provision, authority, and the covenant relationship established with Israel.
This verse connects to worship practices by highlighting the sacred items used in the tabernacle, which were central to the Israelites' worship and relationship with God.
Reflection Questionsgenerated
- What do the items in the ark of the covenant teach us about God's provision in our lives?
- How can we incorporate the symbolism of the altar of incense into our own prayer lives?
- In what ways do we see God's authority represented in our faith today?
- How can understanding the significance of these items deepen our worship experience?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the significance of the items in the tabernacle, particularly in relation to Christ's priesthood and the new covenant.
The pledge and earnest of a perpetual priesthood, furnished no contemptible symbol of thy supernatural child-bearing. On thy account, and the undefiled Incarnation of God, the Word,Early Church Fathers on Hebrews 9 →
"Which had" (he says) "a golden Censer, and the ark of the Covenant overlaid round about with gold: wherein was the golden pot that held the manna, and Aaron's rod that budded,Early Church Fathers on Hebrews 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 9:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhich had the golden censer,.... There were various censers used by the priests in the daily service, but this was a peculiar one, which was used by the high priest on the day of atonement; on other
Read John Gill on Hebrews 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhich had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; Golden
Read Robert Jamieson on Hebrews 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich had the golden censer; in the holy of holiest was reserved the golden censer, on which the high priest put the incense when annually he entered there, that the cloud of it might cover the mercy-seat, and so was kept for that service in it: see Joseph. Antiq. lib. 3. 7. Many would refer this to the golden altar of incense that stood before the veil in the holy place, ; and so they read it, having the golden altar of incense before it for its service, and not within it; signifying the Godhead, by which Christ maketh his intercession, sanctifying and perfuming his own, and all offerings made in his name. And the ark of the covenant; it was a coffer or chest of shittim wood, plated all…
Read Matthew Poole on Hebrews 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’ s rod that budded, and the tables of the covenant; Ver. 4. The golden censer] Or the altar of incense, which though it belonged to the most holy place, yet was placed without the veil, Exodus 30:6, &c., that it might be of daily use, the sweet incense offered thereon easily piercing through the veil, and filling the most holy with its savour. Wherein was the golden pot, &c.] In or near to the ark of the covenant was this golden pot of manna, and Aaron’ s rod, and the tables of the Testament, and the propitiatory or covering, and a crown of gold…
Read John Trapp on Hebrews 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Having a golden censer.—Or, having a golden altar of incense. Hardly any passage in the Epistle has given rise to more controversy than this; and even now opinions are greatly divided. The question raised does not merely concern the interpretation of a single verse, but has been brought into prominence in all recent discussions as to the authorship of the Epistle. It will be possible to notice all important points in the controversy without entering into any discussion of the Greek, for it is allowed on both sides that the word here used—thumiaterion (which simply means an instrument or a place connected with the offering of incense)—will admit of either rendering. The usage of the…
Read Charles John Ellicott on Hebrews 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Which had the golden censer] It is evident that the apostle speaks here of the tabernacle built by Moses, and of the state and contents of that tabernacle as they were during the lifetime of Moses. For, as Calmet remarks, in the temple which was afterwards built there were many things added which were not in the tabernacle, and several things left out. The ark of the covenant and the two tables of the law were never found after the return from the Babylonish captivity. We have no proof that, even in the time of Solomon, the golden pot of manna, or the rod of Aaron, was either in or near the ark. In Solomon's temple the holy place was separated from the holy of holies by a solid…
Read AdamClarke on Hebrews 9 →CambridgeThe Cambridge Bible for Schools and Colleges4. the golden censer] The Greek word is thumiaterion, and it has been long disputed whether it means Censer or Altar of Incense. It does not occur in the Greek version of the Pentateuch (except as a various reading) where the “altar of incense” is rendered by thusiasterion thumiamatos (Exodus 31:8; comp. Luke 1:11); but it is used by the LXX. in 2 Chronicles 26:19; Ezekiel 8:11, and there means “censer;” and the Rabbis say that “a golden censer” was used by the High Priest on the Day of Atonement only (Yoma, iv. 4). “Censer” accordingly is the rendering of the word in this place in the Vulgate, Syriac, Arabic and Ζthiopic versions; and the word is so understood by many commentators ancient…
Read Cambridge on Hebrews 9 →Albert Barnes1798–1870Barnes' Notes on the BibleWhich had the golden censer - The censer was a “fire-pan,” made for the purpose of carrying fire, in order to burn incense on it in the place of worship. The forms of the censer were various.
Read Albert Barnes on Hebrews 9 →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
containing the golden altar of incense and the gold-covered ark of the covenant. Inside the ark were the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant.
having a golden altar of incense and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron’s rod that budded, and the tablets of the covenant;
containing the golden altar of incense and the gold-covered ark of the covenant. Inside the ark were the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant.
It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.
Tyndale line
Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron’s rod that budded, and the tables of the covenant;
having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant;
having a golden censer, and the ark of the covenant overlaid round about with gold, wherein was a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant;
Which had the golden censer, and the ark of the covenant overlaid around with gold, in which was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;
Which had the golden censer, and the Arke of the Testament ouerlayde rounde about with golde, wherein the golden pot, which had Manna, was, and Aarons rod that had budded, and the tables of the Testament.
Strictly literal
having a golden censer, and the ark of the covenant, covered round in every part with gold, in which [were] the golden pot that had the manna, and the rod of Aaron that had sprouted, and the tables of the covenant;
having a golden censer, and the ark of the covenant overlaid all round about with gold, in which [is] the golden pot having the manna, and the rod of Aaron that budded, and the tables of the covenant,
having a golden censer, and the Ark of the Covenant overlaid all over with gold, in which [is] the golden pot having the manna, and the rod of Aaron that budded, and the tablets of the covenant,
It had a golden altar for incense. It also had the ark of the covenant, which was completely overlaid with gold. Inside it was a golden jar holding the manna, Aaron's rod that budded, and the tablets of the covenant.
From the Latin
Having a golden censer, and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna, and the rod of Aaron, that had blossomed, and the tables of the testament.
Simplified
This contained the golden altar of incense, the gold-covered “agreement chest.” Inside this were the golden pot containing manna, Aaron's rod that had produced buds, and the stone inscriptions of the agreement.
Having a vessel of gold in it for burning perfumes, and the ark of the agreement, which was covered with gold and which had in it a pot made of gold for the manna, and Aaron's rod which put out buds, and the stones with the writing of the agreement;
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.
aureum habens thuribulum, et arcam testamenti circumtectam ex omni parte auro, in qua urna aurea habens manna, et virga Aaron, quæ fronduerat, et tabulæ testamenti,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܝܬ ܗܘܐ ܒܗ ܒܝܬ ܒܣܡܐ ܕܕܗܒܐ ܘܩܒܘܬܐ ܕܕܝܬܩܐ ܕܩܪܝܡܐ ܟܠܗ ܒܕܗܒܐ ܘܐܝܬ ܒܗ ܩܣܛܐ ܕܕܗܒܐ ܗܝ ܕܐܝܬ ܗܘܐ ܒܗ ܡܢܢܐ ܘܫܒܛܐ ܕܐܗܪܘܢ ܗܘ ܕܐܦܪܥ ܘܠܘܚܐ ܕܕܝܬܩܐ
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.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
The standard critical text of the New Testament.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
The previous edition, still widely cited.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
The Society of Biblical Literature edition, freely licensed.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
The edition that turned scholarship toward the earliest manuscripts.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
An independent critical text built from the oldest witnesses then known.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
A recent critical edition following documentary evidence closely.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
The reading of the majority of surviving manuscripts.
χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hebrews 9:4
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word χρυσοῦς (i.e. *chruseos*) means 'golden' or 'made of gold.' It appears in various contexts, often describing objects adorned with gold, such as in 2 Timothy 2:20 and Hebrews 9:4. The term is derived from χρυσός (gold) and is used in the New Testament primarily in the Book of Revelation.
χρύσεος, -εα, -εον (-οῦς, -ῆ, -οῦν; on acc sing. fem., -ᾶν, Re 1:13 and gen. pl. uncontr., -εων, Re 2:1, LTr., v. M, Pr., 48 and cf. Thackeray, Gr., x, 172 f.)
(< χρυσός),
[in LXX chiefly for זָהָב ;]
golden, i.e. made or overlaid with gold: II Ti 2:20, He 9:4, Re 1:12, 13, 20 2:1 4:4 5:8 8:3 9:13, 20 14:14 15:6, 7 17:4 21:15.†
χρύσεος, -έα, -eov, contr. -ovs, -7, -ovv, [but acc. sing. fem. -σᾶν, Rev. 1. 131, Τ Tr WH; gen. plur. -σέων, Rev. ii. 1 L Tr; (on its inflection cf. B. 26 (23); Phryn. ed. Lob. p. 207; L. and S. s. v. init.)], (χρυσός), fr. Hom. down, golden; made of gold; also overlaid or covered with gold: 2 Tim. ii. 20; Heb. ix. 4; Rev. i. 12 sq. 20; ii. 1; iv.4; v.8; viii. 3; ix. 7 Grsb., 18, 20; xiv. 143; xv. 6 sq-; xvii. 4; xxi. 15.
χρύσεος (for contracted form in LXX, see Thackeray Gr. i. Ρ. 172f., and in NT, see /ro/eg. p. 48), “made of gold,” “golden”: P Ryl II. 124%° (i/A.D.) ἐνώδιον χρυσοῦν, ‘6a golden ear-ring,” 26. 125!7 (A.D. 28-9) μηνίσκο(ν) χρυσο(ῦν), “a golden crescent,” BGU II. 42319 (ii/a.D.) (= Selectéons, p- 91) ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς, ΚΕ] received my travelling money from Caesar, three gold pieces.” For the form χρύσεος in late Greek, see the reff. in Glaser De ratione, p. 22, and cf. Radermacher G7.?, p. 58.
χρύσεος (chruseos) — golden.
χρύσεος, η, ον,
also ος, ον in [Refs 1st c.BC+], Attic dialect contraction χρυσοῦς, ῆ, οῦν [Refs]; Epic dialect χρύσειος, η, ον: [Refs 8th c.BC+]; Lyric poetry used χρύσεος, α, ον, and this form sometimes occurs in Trag. dialogue and even in Prose, as [Refs 5th c.BC+]; Aeolic dialect χρύσιος [Refs 7th c.BC+] (but χρύσεα [Refs 3rd c.BC+]; Boeotian dialect χρούσιος [Refs 4th c.BC+]: (χρυσός):—golden, frequently in Epic dialect, especially of what belonged to gods, χρυσέῳ ἐν δαπέδῳ, χρυσέοις δεπάεσσι, χρύσειον ἐπὶ θρόνον, etc., [Refs 8th c.BC+]; χ. τάλαντα the golden scales of Zeus, [Refs]; ζώνη χ., of Calypso and Circe, [Refs 8th c.BC+]; δόμος [Refs 7th c.BC+] [prev. cited]; of possessions of mortals, [Refs 8th c.BC+]: sometimes enriched or adorned with gold, χ. σκῆπτρον [Refs 8th c.BC+]; κλῖναι, κρητῆρες, [Refs 5th c.BC+]; ἕστηκε..…
Read the full entry →χρυσοῦς
chruseos
from 5557; made of gold:--of gold, golden.
see GREEK for 5557
χρυσοῦς, ῆ, οῦν
Adj
golden
χρυσοῦς chrysous 18x
golden, made of or adorned with gold, 2 Tim. 2:20; Heb. 9:4; Rev. 1:12, 13, 20; 9:13, 20, 21:15
χρύσεος χρύσεος, η, ον χρυσός golden, of gold, decked or inlaid with gold, Hom., etc.: sometimes, = ἐπίχρυσος, gilded, gilt, Hdt.; cf. ἵστημι A. III.
χρύσεια μέταλλα gold mines, Thu.; v. χρυσεῖον II.
gold-coloured, golden-yellow, Il.
metaph. golden, χρυσέη Ἀφροδίτη Hom.; χρ. ὑγίεια Pind.; χρ. ἐλπίς Soph.; the first age of man was the golden, Hes.
χρυ_σέη, χρυ_σέην, χρυ_σέου, χρυ_σέῳ etc., in Hom. must be pronounced as disyll.
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
18 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 18 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 111 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 ποιήσετε μετ’ ἐμοῦ θεοὺς ἀργυροῦς, καὶ θεοὺς χρυσοῦς οὐ ποιήσετε ὑμῖν ἑαυτοῖς“ (Exod.
Κατὰ πρόσωπον δὲ τῆς τραπέζης τῷ πρὸς μεσημβρίαν τετραμμένῳ τοίχῳ πλησίον ἵσταται λυχνία ἐκ χρυσοῦ κεχωνευμένη διάκενος σταθμὸν ἔχουσα μνᾶς ἑκατόν·
εἶχεν δὲ τὸ θηρίον ἐπὶ τῆς κεφαλῆς χρώματα τέσσαρα: μέλαν, εἶτα πυροειδὲς καὶ αἱματῶδες, εἶτα χρυσοῦν, εἶτα λευκόν.
ἡμέρας παρευρέσει μηδεμίᾳ, ἡ δὲ μήτηρ Διδύμη προσομολογεῖ αὐτόθεν ἀποκεχαρίσθαι τῇ θυγατρὶ Διδυμαρίῳ ἐνωτίων χρυσῶν ἀληθινοπίνων ζεῦγος τεταρτῶν τεσσάρων καὶ στολὴν πορφυρᾶν μονοχίτωνα ἅπερ ἅπαντα παρειληφέναι τὴν Διδυμάριον καὶ
τῶν ἡμερῶν κριθῆς ἀρτάβας δ καὶ ἄρτων ζεύγη κ, ὅσαδὲ ἐὰν κατενέγκητε ἰμάτια ἢ χρυσᾶ κόσμια, ταῦτα σῶα παραφυλάξομεν, παρεξόμεθα δὲ ὑμῖν κατερχομένοις ὄνους δύο καὶ ἀνερχομένοις τοὺς ἴσους.
πεπληρώμεθα παρὰ σοῦ ὑπὲρ σίτου … … επι … … τετάρτου μέτρῳ Ἀθηναίῳ καὶ χρυσοῦ νομίσματα τέσσαρα … καὶ πρὸς σὴν ἀσφάλειαν ἐξεδώκαμεν σοι τήνδε τὴν πληρωτικὴν ἀποχὴν
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-NSF — Verb · present · active · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PAP-NSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Feminine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word θυμιατήριον (i.e., *thumiasterion*) refers to a censer or an altar of incense, derived from the verb θυμιάω. It appears in various contexts, including the Septuagint and New Testament, specifically in Hebrews 9:4. The lexicons note its use as both a vessel for fumigation and the altar itself, with some debate over its exact meaning in specific verses.
θυμιατήριον, -ου, τό
(< θυμιάω),
[in LXX: II Ch 26:19, Ez 8:11 (מִקְטֶרֶת), IV Mac 7:11*;]
as in cl. (Hdt., iv, 162; Thuc., vi, 46) and LXX, a censer: He 9:4 (but v. infr., and cf. Westc., in l.).
As in Philo., rer. div., § 46, FlJ, Ant., iv, 2, 4, al., the altar of incense: He 9:4 (but v. supr. and cf. MM, Exp., xv).†
θυμιατήριον, -ov, τό, (θυμιάω), prop. a utensil for fumigating or burning incense [ef. W. 96 (91)]; hence 1. a censer: 2 Chr. xxvi. 19; Ezek. viii. 11; Hdt. 4, 162; Thue. 6,46; Diod. 13,3; Joseph. antt. 4, 2,4; 8,3,8; Ael. Ware 19..51- 2. the altar of incense: Philo, rer. div. haer. § 46; vit. Moys. iii. 5 7; Joseph. antt. 3, 6,8; 3, 8, 3; Ὁ. 1. ὅ, ὅ, δ᾽; Clem. Alex.; Orig.; and so in Heb. ix. 4[(where Tr mre. br.), also 2 Tr mrg. in br.], where see Bleek, Liinemann, Delitzsch, Kurtz, in opp. to those [(A. V. included) ] who think it means censer; [yet cf. Harnack in the Stud. u. Krit. for 1876, p. 572 sq. ].
θυμιατήριον. Some quotations may be given from Sy//. Thus in 8041® (? ii/A.pD.) the patient in the Asclepieum sees παιδάριον ἡγεῖσθαι θυμιατήριον ἔχον ἀτμίζο[ν : it is ‘‘censer” here, obviously. The same seems to be the case in 58312 (i/a.D.) —so Dittenberger—and 58878 (ii/B.c.), though there is nothing decisive : naturally in many contexts we cannot say whether the censer was fixed or movable. So also 734!*4. In P Oxy III. 52119 (ii/A.D.) a θυμιατήριον is mentioned in a list of articles, perhaps belonging to some temple, and a θυμιατήριον is also found along with a φιάλη ἀργυρῆ καὶ orov[S]et[oly lying ἐπὶ τρίποδι in a “riclinzwm (BGU II. 3884. 22 —ji/a.D.): cf. BGU II. 3871-8 29, 488% (both ii/A.D.).
θυμιατήριον (thumiatērion) — incense altar.
θῡμι-ᾱτήριον,
Ionic dialect θυμιητ-, τό, censer, [Refs 5th c.BC+]
2. vessel for fumigation, [Refs]
II. name of the constellation [Refs 4th c.BC+]
θυμιατήριον
thumiasterion
from a derivative of 2370; a place of fumigation, i.e. the alter of
incense (in the Temple):--censer.
see GREEK for 2370
θυμιατήριον, ου, τό
n.n.
altar of incense
θυμιατήριον thumiatērion 1x
an altar of burning incense, Heb. 9:4*
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
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.
τριῶν ὄντων ἐν τοῖς ἁγίοις σκευῶν, λυχνίας, τραπέζης, θυμιατηρίου, τὸ μὲν θυμιατήριον εἰς τὴν ὑπὲρ τῶν στοιχείων εὐχαριστίαν ἀνάγεται, ὡς ἐδείχθη πρότερον, ἐπεὶ καὶ αὐτὸ μοίρας ἔχει τῶν τεττάρων, γῆς μὲν τὰ ξύλα, ὕδατος δὲ τὰ ἐπιθυμιώμενα — πρότερον…
Μεταξὺ δὲ αὐτῆς καὶ τῆς τραπέζης ἔνδον, ὡς προεῖπον, θυμιατήριον ξύλινον μέν, ἐξ οὗ καὶ τὰ πρότερα ἦν σκεύη μὴ σηπόμενα, στερεὰ δὲ περιελήλατʼ αὐτῷ λεπίς, πηχυαῖον μὲν κατὰ πλευρὰν ἑκάστην τὸ πλάτος ὕψος δὲ διπλάσιον.
Πνεφερῶτος ναὸς ξύλινος περικεχρυσωμένος· λυχνέαι χαλκαῖ σαλπιγγωταὶ δέκα πέντε · ποτήρια χαλκᾶ δέκα · θυμιατήριον χαλκοῦν ἕν · συρίγγια ξύλινα δύο ἔχοντα ἕκαστον φύλλα χαλκᾶ ἑπτά · δίσκοι ξύλινοι
τῷ … ἔτει … Καίσαρος τοῦ κυρίου … φιάλη χαλκῆ … ὑδρεῖον χαλκοῦ … θυμιατήριον … λυχνία σὺν … κάλαμος σὺν … γαλακτο … μεναστ … γαλακτοφ
ξύλινος περικεχρυσωμένος καὶ Πνεφερῶτος ναὸς ξύλινος περικεχρυσωμένος· λυχνίαι χαλκαῖ σαλπιγγωταὶ ιε· ποτήρια χαλκᾶ ι· θυμιατήριον χαλκοῦν α· σαλπίγγια χαλκᾶ β ἔχοντα ἕκαστον φύλλα χαλκᾶ ζ· δίσκοι ξύλινοι β περικεχρυσωμένοι·
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κιβωτός is a feminine noun meaning a wooden box or chest, often used to refer to Noah's ark or the ark of the covenant. It appears in various contexts throughout the New Testament, notably in Hebrews 9:4 and Matthew 24:38. The word's derivation is uncertain, and while it generally denotes a container, it has specific religious connotations in biblical texts.
κιβωτός, -ov, ἡ, (κίβος fef. Suidas 2094 c.]), a wooden chest, box, ([Hecatae. 368 (Miiller’s Frag. i. p. 30), Simon.], Arstph., Lysias, Athen., Ael., al.) : in the N. T., the ark of the covenant, in the temple at Jerusalem, Heb. ix. 4 (Philo, Joseph.; Sept. very often for js); in the heavenly temple, Rev. xi. 19; of Noah’s vessel, built in the form of an ark, Mt. xxiv. 38; Lk. xvii. 27; Heb. xi. 7; 1 Pet. iii. 20, (4 Mace. xv. 31; Sept. for 72/).
κιβωτός. In P Tebt II. 2791 (8.6. 231) we find the phrase πέπτωκεν εἰς κιβωτόν, which is confined to iii/B.c. papyri, with reference to the depositing of documents, here a nursing contract, in the ‘‘official ᾿᾿ chest: see the editors’ introd. and cf. Archiv v. p. 230 f. Other instances of the word are P Fay 1218 (c. A.D. 100) ἐν τῆι (for gender, Mayser G. p. 261) κειβωτῶι τῶν ἀσκῶν ἧι ἔχεις παρὰ σοί, P Oxy X. 1269* (early ii/aA.D.) κιβωτὸς κειμένου παρακλειδίου, ‘a coffer supplied with a false key ” (Edd.), and BGU III. 71733 (A.D. 149) together with κόφινος. The word is apparently of Semitic origin (cf. Lewy Fremdworter, p. 99f.). It may be
κιβωτός (kibōtos) — ark: covenant.
κῑβωτός, ἡ,
box, chest, coffer, [Refs 5th c.BC+]; Noah's ark, [LXX]; the ark of [LXX+2nd c.AD+]; πέπτωκεν εἰς κ. has been deposited in the archives, [Refs 3rd c.BC+], etc.; opposed to κίστη (which see). (Perh. a variant in [Refs 8th c.BC+] cites κίβος as the radical form.)
κιβωτός (kibōtos) — ark: Noah.
κῑβωτός, ἡ,
box, chest, coffer, [Refs 5th c.BC+]; Noah's ark, [LXX]; the ark of [LXX+2nd c.AD+]; πέπτωκεν εἰς κ. has been deposited in the archives, [Refs 3rd c.BC+], etc.; opposed to κίστη (which see). (Perh. a variant in [Refs 8th c.BC+] cites κίβος as the radical form.)
κιβωτός
kibotos
of uncertain derivation; a box, i.e. the sacred ark and that of
Noah:--ark.
κιβωτός, οῦ, ἡ
n.f.
an ark
κιβωτός kibōtos 6x
a chest, coffer; the ark of the covenant, Heb. 9:4; Rev. 11:19; the ark of Noah, Mt. 24:38; Lk. 17:27; Heb. 11:7; 1 Pet. 3:20*
κιβωτός κι_βωτός, ἡ, a wooden box, chest, coffer, Ar.
deriv. uncertain
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
see ARK OF BULRUSHES; ARK OF THE COVENANT; ARK OF NOAH
Ark
Noah’s ark, a building of gopher-wood, and covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Gen. 6:14-16); an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Gen. 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Gen. 7:13; 2 Pet. 2:5), and of all “clean” animals seven pairs, and of “unclean” one pair, and of birds seven pairs of each sort (Gen. 7:2, 3). It was in the form of an oblong square, with flat bottom and…
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 103 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.
ὁπότε γοῦν τὴν γῆν ὕδατι καθαίρειν ὁ δημιουργὸς διενοήθη καὶ τὴν ψυχὴν τῶν ἀμυθήτων ἀδικημάτων κάθαρσιν λαβεῖν ἐκνιψαμένην καὶ ἀπολουσαμένην τὰ μιάσματα τρόπον ἁγνείας ἱερᾶς, παραινεῖ τῷ φανέντι δικαίῳ, ὃς οὐ παρεσύρη τῇ τοῦ κατακλυσμοῦ φορᾷ,…
Γίνεται δὲ καὶ κιβωτὸς τῷ θεῷ ξύλων ἰσχυρῶν τὴν φύσιν καὶ σῆψιν παθεῖν οὐ δυναμένων·
Νῶε πιστὸς εὑρεθεὶς διὰ τῆς λειτουργίας αὐτοῦ παλιγγενεσίαν κόσμῳ ἐκήρυξεν, καὶ διέσωσεν δἰ αὐτοῦ ὁ δεσπότης τὰ εἰσελθόντα ἐν ὁμονοίᾳ ζῶα εἰς τὴν κιβωτόν.
ὁ πατὴρ ἐὰν περιῇ … οἱ δὲ ἱεροθύται καταβαλέτωσαν τὰς ἀπογραφὰς … εἰς τὴν κιβωτὸν ἢ ὑπόδικοι ἔστωσαν … τὴν φερνὴν ἣν ἐὰν … τοῖς θεσμοφύλαξι … παρʼ οἷς
χρωμάτινα καὶ χαλκωμάτων στατήρων ὁλκῆς τετάρτας ε καὶ κασσιτερίνων στατήρων ὁλκῆς τετάρτας η καὶ κιβωτὸν καὶ δίφρον καὶ κλίνην· ἡ δὲ μήτηρ Ῥοδίνη αὐτόθεν ὁμολογεῖ προσενηνοχέναι τῇ θυγατρὶ Θεναπύγχει
δύο καὶ στολὴν πορφυρῆν … καὶ ληκύθους τρεῖς χαλκὰ καὶ ληκύθους … κασσιτέρινα καὶ κιβωτὸν καὶ δίφρα ξύλινα. συμβιουτῶσαν οὖν ἀλλήλοις οἱ γαμοῦντες … καὶ Διδυμάριον ἀμέμπτως τοῦ
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διαθήκη (diathēkē) refers to a disposition or arrangement, often understood as a will or testament. It also signifies a covenant, particularly in the context of agreements between God and humanity. The term is frequently used in the New Testament, notably in references to the new covenant established through Christ, as seen in passages like Matthew 26:28 and Hebrews 9:16-17.
διαθήκη, -ης, ἡ
(< διατίθημι),
[freq. in LXX, and nearly always for בְּרִית ;]
as usually in cl., a disposition, testament, will (Plat., al.): Ga 3:15 (R, mg., but v. Lft., in l.), He 9:16, 17 (R, txt.; MM, Exp., xi,; Milligan, NTD, 75; Abbott, Essays, 107; Deiss., LAE, 341; but v. infr.).
As in LXX (for בְּרִית) = cl. συνθήκη, a convention, arrangement, covenant (exc. in the disputed cases mentioned above, always between God and man, "perhaps with the feeling that the δια- compound was more suitable than the συν- for a covenant with God---συνθ. might suggest equal terms," MM, Exp., l.c.): Ga 3:15 (R, txt., but v. supr., and cf. Thayer, s.v.), He 9:16…
διαθήκη, -ης, 7, (διατίθημι) ; 1. a disposition, arrangement, of any sort, which one wishes to be valid, (Germ. Verordnung, Willensverfiigung): Gal. iii. 15, where under the name of ἃ man’s disposition is meant specifically a testament, so far forth as it is a specimen and example of that disposition [cf. Mey. or Bp. Lghtft. ad loc.]; esp. the last disposal which one makes of his earthly possessions after his death, a testament or will (so in Grk. writ. fr. [Arstph.], Plat. lege. 11 p. 922 ¢. sqq. down): Heb. ix. 16 sq. 2. a compact, covenant (Arstph. av. 440), very often in the Seriptures for M3 (Vulg. testamen136 . tum). For the word covenant is used to denote the close relationship which God entered into, first with Noah (Gen. vi. 18; ix. 9 sqq. [ef. Sir. sliv. 18]), then with Abraham, Isaac and Jacob and their posterity (Lev. xxvi. 42 [ef. 2 Mace. i. 2]), but esp. with Abraham (Gen.…
Read the full entry →διαθηκη superfluous, P Petr III. 6 (ὁ)15 (c. B.c. 236) τὴ]ν διαθήκην καταλείπω will be about the earliest example: P Grenf I. 177 (c. B.C. 147 or 136) and 76. 214 (B.c. 126) also fall within the LXX period. So do such inserr. as OG/S 3387 (8.6. 133), of the instrument by which King Attalus of Pergamum devised his country to Rome, A/ichel 1001 ἷν- 8 (c. B.C. 200) κατὰ διαθήκαν (the testament of Epicteta, in Theran Doric), and one of iii/B.c. in ᾿Αθηνᾷ xx. p. 167 κατὰ τὰς διαθήκας, Sy 8279 (i/B.c.) might also be cited—houses and gardens bequeathed by a woman to Aphrodite Urania, κατὰ τὰς διαθήκας τὰς κειμένας ἐν τῶι ἱερῶι τῆς ᾿Αφροδίτης καὶ παρ᾽ Εἰὐνομίδει τῶι ἄρχοντι καὶ παρὰ τῶι θεσμοθέτει Κτησιφῶντι. We may also mention BGU IV. 11517 (B.c. 14) καθ᾽ ἣν ἔθετο διαθήκ(ην) διὰ τοῦ τῶν ᾿Ιουδαίων ἀρχείου, if illustration is needed to show that the Jews used the word in this sense. Cagnat 1V.…
Read the full entry →διαθήκη (diathēkē) — covenant.
διαθήκη, ἡ,
(διατίθημι) disposition of property by will, testament, [Refs 5th c.BC+]; κατὰ διαθήκην by will, [Refs 1st c.BC+], etc.: in plural, διαθήκας διαθέσθαι [Refs 5th c.BC+]
II. αἱ ἀπόρρητοι δ. mystic deposits on which the common weal depended, probably oracles (compare διαθέτης), [Refs 4th c.BC+]
II.2. name of an eyesalve, because the recipe was deposited in a temple, [Refs 6th c.AD+]
III. compact, covenant, ἢν μὴ διαθῶνται διαθήκην ἐμοί [LXX+5th c.BC+]; καινή, παλαιὰ δ., [NT]; disposition (with allusion to [NT]
IV. ={διάθεσις}[Refs 3rd c.AD+]
διαθήκη
diatheke
from 1303; properly, a disposition, i.e. (specially) a contract
(especially a devisory will):--covenant, testament.
see GREEK for 1303
διαθήκη, ης, ἡ
n.f.
a covenant, will, testament
διαθήκη διαθήκη, ἡ, διατίθημι a disposition of property by will, a will, testament, Ar., Oratt.
an arrangement between two parties, covenant, Ar., NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
33 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 33 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 176 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.
καταφάσκει καὶ ἐπινεύει λέγων „Ναί, ἰδοὺ Σάρρα ἡ γυνή σου τέξεταί σοι υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ, καὶ στήσω τὴν διαθήκην μου πρὸς αὐτὸν εἰς διαθήκην αἰώνιον“ (ib.
Ἡρώδου τελευτὴ καὶ διαθήκη τοῦ αὐτοῦ πρὸς Καίσαρα καὶ μερισμὸς πρὸς τοὺς τρεῖς υἱοὺς αὐτοῦ.
ἔτι δὲ καὶ τοῦτο ἐρωτῶ ὑμᾶς ὡς εἶς ἐξ ὑμῶν ὤν, ἰδίως δὲ καὶ πάντας ἀγαπῶν ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί τισιν ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν λέγοντας, ὅτι ἡ διαθήκη ἐκείνων καὶ ἡμῶν.
τῷ δ ἔτει Γαίου Καίσαρος Αὐτοκράτορος Σεβαστοῦ τελευτήσαντος τοῦ προγεγραμμένου μου πατρὸς κατέλειψεν κατὰ διαθήκην τὰ ὑπάρχοντα αὐτοῦ ἐμοί τε καὶ τοῖς ἀδελφοῖς μου Ὀρσενούφι καὶ Σισοΐτι καὶ Πετοβάστι
πατρός μου Πολυδεύκους τοῦ δεινὸς … τοῦ Πολυδεύκους ἀπὸ κώμης Ἰβιῶνος Εἰκοσιπενταρούρων τελευτὴν ἀπὸ διαθήκης περὶ τὴν προκειμένην κώμην Ἰβιῶνα εἰκοσιπενταρούρων κατοικικῆς ἀρούρας τρεῖς ὄγδοον ἑκκαιδέκατον καὶ γῆς ἀμπελίτιδος
αὐτῶι εἰς ἀκοίρωσιν, ἀφʼ ὧν τῶι Ἡρακλείδῃ ὀφειλομένων διαταγέντων ὑπʼ αὐτοῦ τῇ Ἀφροδισίᾳ κατὰ διαθήκην ἐπὶ τοῦ διεληλυθότος ὀκτωκαιδεκάτου ἔτους Ἐπεὶφ ἐννεακαιδεκάτῃ διὰ τοῦ γραφείου Τεβτύνεως καὶ μὴ ἐπελεύσεσθαι
περικαλύπτω is a verb meaning to cover all around or to cover up. It is built from the prefix περί (around) and the root καλύπτω (to cover). The New Testament uses it in contexts such as blindfolding (Mark 14:65, Luke 22:64) and overlaying with gold (Hebrews 9:4).
περι-καλύπτω ; 1 aor. ptcep. περικαλύψας ; pf. pass. ptep. περικεκαλυμμένος ; fr. Hom. down; to cover all around [περί, III. 1], to cover up, cover over: τὸ πρόσωπον, Mk. xiv. 65; Lk. xxii. 64 [A. V. blindfold]; τὶ χρυσίῳ, Heb. ix. 4 (Ex. xxviii. 20).
περικαλύπτω (perikaluptō) — to cover.
περι-κᾰλύπτω,
cover all round, πολέμοιο νέφος περὶ πάντα καλύπτει [Refs 8th c.BC+]; τινὰ ἱματίοισι or ἐν ἱματίῳ, [Refs 5th c.BC+]; τὸ θνητὸν περικάλυπτε τῷ θεῷ (i.e. Διονύσῳ), i.e. get drunk, [Refs 4th c.BC+] —middle and passive, cover oneself all round, [Refs]
II. put round as a covering, αὐτῷ.. περὶ κῶμα κάλυψα put sleep as a cloak around him, [Refs 8th c.BC+]; τὸ σῶμα [ψυχῇ] [LXX+5th c.BC+] throw a veil of darkness over the deeds, [Refs 5th c.BC+]
περικαλύπτω
perikalupto
from 4012 and 2572; to cover all around, i.e. entirely (the face, a
surface):--blindfold, cover, overlay.
see GREEK for 4012
see GREEK for 2572
περικαλύπτω
v.
I cover up
περικαλύπτω fut. ψω to cover all round, Il.
to put round as a covering, αὐτῷ περὶ κῶμ᾽ ἐκάλυψα put sleep as a cloak round him, id. Il.; π. τοῖσι πράγμασι σκότον to throw a veil of darkness over . . , Eur.
Verb-RPP-ASF — Verb · perfect · passive · participle · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
V-RPP-ASF Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Accusative Number: Singular Gender: Feminine
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Σὴμ δὲ καὶ Ἰάφεθ ἐπαινοῦνται μὴ ἐπιθέμενοι τῇ ψυχῇ, ἀλλὰ τὴν τροπὴν αὐτῆς περικαλύψαντες.
ταῖς δʼ ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπʼ αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν.
πάντοθεν (pantothen) is an adverb meaning 'from all sides' or 'from every quarter.' It is derived from the root for 'all' (πᾶς) and appears in various contexts in the New Testament, notably in Mark 1:45, Luke 19:43, and Hebrews 9:4. The term has variations in usage, with some lexicons noting a different form, παντύθεν, in certain texts.
πάντοθεν,
adv.
(< πᾶς),
[in LXX: Je 31 (48):31 (כֻּלֹּה), al.;]
from all sides: Mk 1:45, Lk 19:43, He 9:4.†
πάντοθεν, (πᾶς). adv., fr. Hom. down, from all sides, from every quarter: Mk. i. 45 L T WH Tr [but the last named here παντύθεν: cf. Chandler § 842]; Lk. xix. 43; Jn. xviii. 20 Rec.>#©!z; Heb. ix. 4.
πάντοθεν, “from all sides,” for πανταχόθεν, the prevailing form in Attic prose, cf. P Amh II. 5127 (sale of a house—B.c. 88) οἵ ἂν ὦσι γείτονες πάντοθεν, ‘whatever may adjoin it on all sides” ; similarly P Lond 1164 (/)*4 (a.p. 212) (= III. p- 161), and PSI I. 669 (v/a.v. ἢ) πάντῃ πάντοθεν.
πάντοθεν (pantothen) — from all sides.
πάντοθεν,
adverb, (πᾶς) from all quarters, from every side, [Refs 8th c.BC+]: in Ionic dialect Prose, [Refs 8th c.BC+]:—the form πάντοθε is only variant in [Refs 5th c.BC+]
πάντοθεν
pantothen
adverb (of source) from 3956; from (i.e. on) all sides:--on every
side, round about.
see GREEK for 3956
πάντοθεν
Adv
from all sides
πάντοθεν
πᾶς from all quarters, from every side, Lat. undique, Il., Hdt., Trag.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
part: "to part" as a verb is no longer in good use (except in a few special phrases, compare Ru 1:17), but is obscure only in Pr 18:18, where the meaning is "break up their quarrel" (compare 2Sa 14:6). the Revised Version (British and American) has not changed the King James Version's usage, except (strangely) in 1Sa 30:24, where "share" is written. For the noun see PORTION.
3 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
ὡς δʼ οἱ πρῶτοι διεξῆλθον, ὀπισθοφυλακεῖ μὲν Ἡρώδης, προσπίπτουσι δὲ ἐξαπιναίως οἱ ἐκ τῆς ἐνέδρας ὄντες εἰς πεντακοσίους, καὶ τρεψαμένων τοὺς πρώτους ἐπιδραμὼν ὁ βασιλεὺς τῇ ῥύμῃ τῇ περὶ αὐτὸν παραχρῆμα μὲν ἀνακόπτει τοὺς πολεμίους, ἐπεγείρει δὲ τὸ…
καὶ εἴσοδος, ἀπηλιώτου δρόμος, λιβὸς παστοφόριον Πετεαρσεμθέως τοῦ Ζμῖνος, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν
ἀπηλιώτου κοιλὰς διῶρυξ καλούμενος πλα … Παθύρεως λιβὸς ὄρος ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Εὔνους Ἀσκληπιάδου Πέρσης ὡς ἐτῶν με μέσος μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς
λοιποὶ τόποι, ἀπηλιώτου ῥύμη βασιλική, λιβὸς οἱ λοιποὶ τόποι, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν.
χρυσίον is a diminutive form of χρυσός, meaning a piece of gold or gold in general. It encompasses various uses, including gold coins, ornaments, and articles made of gold. In the New Testament, it appears in contexts related to both material wealth and adornment, such as in 1 Peter 1:7 and Revelation 21:18. The lexicons do not show significant disagreement on its meanings.
χρυσίον, -ov, τό, (dimin. of ypucos, cf. φορτίον), fr. Hdt. down, Sept. for 37%, gold, both that which lies imbedded in the earth and is dug out of it (Plat. Euthyd. p. 288 e. ; Sept. Gen. ii. 11; hence μεταλλευθέν, Leian. de sacr. 11) : xp: πεπυρωμένον ex πυρός, [R. V. refined by fire], Rev. iii. 18; and that which has been smelted and wrought, Heb. ix. 4; [1 Co. iii.12 T Tr WH]; 1 Pet. i. 7; Rev. xxi. 18,21; i. q. gold coin, ‘gold’: Acts iii. 6; xx. 33; 1 Pet. i. 18; golden ornaments, precious things made of gold, 1 Tim. ii. 9 L WH txt.; 1 Pet. iii. 3; Rev. xvii. 4 GLWHtxt.; xviii. 16 GL Trtxt. WH txt. (cf. χρυσός.
χρυσίον, “gold,” is used of (a) ‘‘gold coin,” as in Ac 35 a/., in P Cairo Zen III. 593517 (B.c. 243) χρυσίου δραχμὰς v, ‘four hundred drachmae of gold,” P Oxy II. 259! (a.p. 23) τῶν χρυσίων μν[α]ιήων δύο, ‘‘two minae of gold.” (4) ‘‘gold ornaments,” as in 1 Pet 3%, in P Michigan Inv. No. 1367% (iii/A.D.) (=/ourn. of Egypt. Arch. xiii. Ρ. 62) veykov ἐρχομένη σου τὰ χρυσία ἀλλὰ μὴ αὐτὰ φορέσῃς ἐν τῷ πλο[(]ῳ, “when you come bring your gold ornaments, but do not wear them in the boat,” P Oxy X. 127378 (A.D. 260) Ta μὲν χρυσία, the gold objects of a dowry. , χρυσοδακτύλιος, ““wearing a gold ring,” does not seem to occur except ἢ Jas 25, but cf. the similar use of χρυσόχειρ in Lucian 77. 20, and Epict. i. 22. 18 γέρων πολιὸς χρυσοῦς δακτυλίους ἔχων…
Read the full entry →χρυσίον (chrusion) — gold.
χρῡσίον, τό,
diminutive of χρυσός, a piece of gold, generally, gold, [Refs 5th c.BC+]
2. anything made of gold, gold plate, ornaments of gold, etc., ἄσημον [NT+5th c.BC+]
3. especially gold coin, money, [Refs 5th c.BC+]pieces of gold, [Refs 5th c.BC+]
4. gold thread, [Refs 5th c.BC+]
II. as a term of endearment, my little treasure! [Refs 5th c.BC+]
II.2. ={τὸ τῶν παιδίων αἰδοῖον}, [Refs 5th c.AD+]
χρυσίον
chrusion
diminutive of 5557; a golden article, i.e. gold plating, ornament, or
coin:--gold.
see GREEK for 5557
χρυσίον, ου, τό
n.n.
a golden ornament
χρυσίον chrysion 12x
gold, Heb. 9:4; 1 Pet. 1:7; Rev. 3:18; 21:18, 21; spc. gold when coined or manufactured; golden ornaments, 1 Tim. 2:9; 1 Pet. 3:3; Rev. 17:4; 18:16; gold coin, money, Acts 3:6; 20:33; 1 Pet. 1:18*
χρυσίον χρυ_σίον, ου, τό, Dim. of χρύσος a piece of gold, generally, gold, Hdt., Thuc., etc.; pl., Dem.
gold coin, money, Eur., Ar., Plat., etc.; χρυσία pieces of gold, Plat.
as a term of endearment, my golden one! my little treasure! Ar., Anth.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
12 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 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 152 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.
οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον·
ἔριά τε τοῖς προειρημένοις ἄνθεσι μεμολυσμένα καὶ λίνου βύσσον λίθους τε τούτοις ἐνδεδεμένους, οὓς χρυσίῳ καθειργνύντες ἄνθρωποι κόσμῳ χρῶνται πολυτελεῖ, θυμιαμάτων τε πλῆθος συνέφερον·
ὥσπερ γὰρ τὸ χρυσίον δοκιμάζεται διὰ τοῦ πυρὸς καὶ εὔχρηστον γίνεται, οὕτως καὶ ὑμεῖς δοκιμάζεσθε οἱ κατοικοῦντες ἐν αὐτοῖς.
ἔχειν παρʼ αὐτῆς ἐφʼ ἑαυτῇ ἅμα τῇ τοῦ γάμου συμβιώσει φερνὴν διὰ χειρὸς χρυσίου καθαροῦ μναιαῖα ὀκτὼ ἐν κοσμαρίοις, ἅ ἐστιν … … … τῶν λοιπῶν μναιαίων δύο
, καὶ ἐν τούτῳ προχωρήσαντος αὐτῇ ἔπειτα προηνέγκατο ὡς χρεωστεῖται αὐτῇ ὑπὸ τοῦ πατρὸς χρυσίον μναιαῖον ἕν . διά τε μεσιτῶν φήσασα καὶ τοῦτο εὖγʼ ἀποδεικτὸν μὴ καταστήσασα, νῦν
καὶ ἐκ τῶν ὑπαρχόντων αὐτοῖς πάντων καθάπερ ἐκ δίκης, ὅπερ ἀργύριον ἐχώρησεν εἰς συνωνὴν χρυσίου καὶ ἀσήμου ὑπὲρ τῆς ἑαυτῶν κτήσεως εἰς τὴν θείαν ἐπιβολήν, καὶ ἐπερωτηθέντες ὡμολόγησαν. Αὐρήλιοι
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-DSF — Relative pronoun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
R-DSF Part of Speech: Relative pronoun Case: Dative Number: Singular Gender: Feminine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
στάμνος refers to an earthen jar, particularly used for racking off wine, but it can also denote a general jar or container. It appears in the New Testament in Hebrews 9:4, where it is associated with items used in religious contexts. The word can be masculine or feminine, though it is only feminine in the New Testament.
στάμνος, “an earthenware jar’’ for racking off wine, and then ‘‘a jar’’ generally, holding e.g. money, P Par 3559 (B.c. 163) (= UPZ i. p. 130) στάμνον, ἐν ᾧ kal ἐνῆσαν χαλκοί, P Tebt I. “6385 (B.C. 113) στάμνον ἐν ὧι χα(λκοῦ) Ἄχ, “ἐᾷ jar containing 1600 drachmae of copper’’; wine, P Oxy I. 1141° a wine-jar’’; milk, BGU IV, 1055%® (b.c. 13) στάμμνον ὀκτοκαίδεκα κοτυρὸν γάλακτος ; figs, 47chzv v. p. 381, No. 56° (late i/A.D.) στάμνον ἐν ᾧ ἦσαν ἑκατὸν πεί ν]τήκοντα ἰσχάδες, ‘‘a jar in which were a hundred and fifty dried figs’’; and anything cooked, P Lond 964? (ii/iii a.p.) (= IIL. p. 212) ἀγόρασον στάμνον ἑψέματος. It may be noted that the Doric 6 στάμνος (cf. Exod 1633) is more common in the papyri than the Attic ἡ στάμνος. For the dim. σταμνίον, see PSI TV. 41319 (iii/B.c.) taplxou τὸ σταμνίον σύνταξ[ο]ν ἡμῖν ἐμπλῆσαι, P Cairo Zen 1. 5ροΙ 28 (B.C. 259) τυροῦ] Χίου στ[αμ]νίον…
Read the full entry →στάμνος (stamnos) — jar.
στάμν-ος, ὁ,
also ἡ [NT+5th c.BC+]:— earthen jar or bottle for racking off wine (compare κατασταμνίζω), [Refs 5th c.BC+]: generally, jar, [LXX+5th c.BC+]; σ. χρυσῆ ἔχουσα τὸ μάννα [NT]; used to keep money in, [Refs 3rd c.BC+]; as a ballot-box, [Refs 4th c.BC+]; as a measure, τοῦ ἐλαίου [Refs 2nd c.AD+]
στάμνος
stamnos
from the base of 2476 (as stationary); a jar or earthen tank:--pot.
see GREEK for 2476
στάμνος, ου, ὁ, ἡ
n.f.
a jar or vase
στάμνος stamnos 1x
can be masculine, but not in the NT, a wine jar; a pot, jar, urn, vase, Heb. 9:4*
στάμνος στάμνος, ὁ, στῆναι an earthen jar for racking off wine, Ar.: cf. ἀμφορεύς.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
jar.
See BARREL.
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.
αν … σφραγῖδι βολυμῇ … καὶ στάμνος ε … … ἐν σακκῳ ζευγάρι … μαρσίππια δύο ἐν οἷς … στροβίλου, τροῦλλα
ἕν περιστρω … κοκκίναι παλαιαὶ βαρυγαύδης κόκκινος πανδόσεις … νατωριων ζεῦγος δίφρος χαλκοῦς γυναικεῖος στάμνος … ξεστιων χαλκισκάριον ὀρινὸν ξυστρία τρία … λυχνίας πάστη χαλκῆ κελλάριον μικρὸν σὺν λα
r ἀναγραφὴ σκευῶν ἐν καταγείῳ εὑρεθέντων λεκάνη χαλκῆ α στάμνος κασσιτερινός α βησίον κασσιτερινόν α ὅ φασιν ὑποτεθεῖσθαι … ὑπὸ Σιλβανοῦ μέτρον ξύλινον περισεσιδηρωμένον
The Greek word χρυσοῦς (i.e. *chruseos*) means 'golden' or 'made of gold.' It appears in various contexts, often describing objects adorned with gold, such as in 2 Timothy 2:20 and Hebrews 9:4. The term is derived from χρυσός (gold) and is used in the New Testament primarily in the Book of Revelation.
χρύσεος, -εα, -εον (-οῦς, -ῆ, -οῦν; on acc sing. fem., -ᾶν, Re 1:13 and gen. pl. uncontr., -εων, Re 2:1, LTr., v. M, Pr., 48 and cf. Thackeray, Gr., x, 172 f.)
(< χρυσός),
[in LXX chiefly for זָהָב ;]
golden, i.e. made or overlaid with gold: II Ti 2:20, He 9:4, Re 1:12, 13, 20 2:1 4:4 5:8 8:3 9:13, 20 14:14 15:6, 7 17:4 21:15.†
χρύσεος, -έα, -eov, contr. -ovs, -7, -ovv, [but acc. sing. fem. -σᾶν, Rev. 1. 131, Τ Tr WH; gen. plur. -σέων, Rev. ii. 1 L Tr; (on its inflection cf. B. 26 (23); Phryn. ed. Lob. p. 207; L. and S. s. v. init.)], (χρυσός), fr. Hom. down, golden; made of gold; also overlaid or covered with gold: 2 Tim. ii. 20; Heb. ix. 4; Rev. i. 12 sq. 20; ii. 1; iv.4; v.8; viii. 3; ix. 7 Grsb., 18, 20; xiv. 143; xv. 6 sq-; xvii. 4; xxi. 15.
χρύσεος (for contracted form in LXX, see Thackeray Gr. i. Ρ. 172f., and in NT, see /ro/eg. p. 48), “made of gold,” “golden”: P Ryl II. 124%° (i/A.D.) ἐνώδιον χρυσοῦν, ‘6a golden ear-ring,” 26. 125!7 (A.D. 28-9) μηνίσκο(ν) χρυσο(ῦν), “a golden crescent,” BGU II. 42319 (ii/a.D.) (= Selectéons, p- 91) ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς, ΚΕ] received my travelling money from Caesar, three gold pieces.” For the form χρύσεος in late Greek, see the reff. in Glaser De ratione, p. 22, and cf. Radermacher G7.?, p. 58.
χρύσεος (chruseos) — golden.
χρύσεος, η, ον,
also ος, ον in [Refs 1st c.BC+], Attic dialect contraction χρυσοῦς, ῆ, οῦν [Refs]; Epic dialect χρύσειος, η, ον: [Refs 8th c.BC+]; Lyric poetry used χρύσεος, α, ον, and this form sometimes occurs in Trag. dialogue and even in Prose, as [Refs 5th c.BC+]; Aeolic dialect χρύσιος [Refs 7th c.BC+] (but χρύσεα [Refs 3rd c.BC+]; Boeotian dialect χρούσιος [Refs 4th c.BC+]: (χρυσός):—golden, frequently in Epic dialect, especially of what belonged to gods, χρυσέῳ ἐν δαπέδῳ, χρυσέοις δεπάεσσι, χρύσειον ἐπὶ θρόνον, etc., [Refs 8th c.BC+]; χ. τάλαντα the golden scales of Zeus, [Refs]; ζώνη χ., of Calypso and Circe, [Refs 8th c.BC+]; δόμος [Refs 7th c.BC+] [prev. cited]; of possessions of mortals, [Refs 8th c.BC+]: sometimes enriched or adorned with gold, χ. σκῆπτρον [Refs 8th c.BC+]; κλῖναι, κρητῆρες, [Refs 5th c.BC+]; ἕστηκε..…
Read the full entry →χρυσοῦς
chruseos
from 5557; made of gold:--of gold, golden.
see GREEK for 5557
χρυσοῦς, ῆ, οῦν
Adj
golden
χρυσοῦς chrysous 18x
golden, made of or adorned with gold, 2 Tim. 2:20; Heb. 9:4; Rev. 1:12, 13, 20; 9:13, 20, 21:15
χρύσεος χρύσεος, η, ον χρυσός golden, of gold, decked or inlaid with gold, Hom., etc.: sometimes, = ἐπίχρυσος, gilded, gilt, Hdt.; cf. ἵστημι A. III.
χρύσεια μέταλλα gold mines, Thu.; v. χρυσεῖον II.
gold-coloured, golden-yellow, Il.
metaph. golden, χρυσέη Ἀφροδίτη Hom.; χρ. ὑγίεια Pind.; χρ. ἐλπίς Soph.; the first age of man was the golden, Hes.
χρυ_σέη, χρυ_σέην, χρυ_σέου, χρυ_σέῳ etc., in Hom. must be pronounced as disyll.
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
18 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 18 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 111 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 ποιήσετε μετ’ ἐμοῦ θεοὺς ἀργυροῦς, καὶ θεοὺς χρυσοῦς οὐ ποιήσετε ὑμῖν ἑαυτοῖς“ (Exod.
Κατὰ πρόσωπον δὲ τῆς τραπέζης τῷ πρὸς μεσημβρίαν τετραμμένῳ τοίχῳ πλησίον ἵσταται λυχνία ἐκ χρυσοῦ κεχωνευμένη διάκενος σταθμὸν ἔχουσα μνᾶς ἑκατόν·
εἶχεν δὲ τὸ θηρίον ἐπὶ τῆς κεφαλῆς χρώματα τέσσαρα: μέλαν, εἶτα πυροειδὲς καὶ αἱματῶδες, εἶτα χρυσοῦν, εἶτα λευκόν.
ἡμέρας παρευρέσει μηδεμίᾳ, ἡ δὲ μήτηρ Διδύμη προσομολογεῖ αὐτόθεν ἀποκεχαρίσθαι τῇ θυγατρὶ Διδυμαρίῳ ἐνωτίων χρυσῶν ἀληθινοπίνων ζεῦγος τεταρτῶν τεσσάρων καὶ στολὴν πορφυρᾶν μονοχίτωνα ἅπερ ἅπαντα παρειληφέναι τὴν Διδυμάριον καὶ
τῶν ἡμερῶν κριθῆς ἀρτάβας δ καὶ ἄρτων ζεύγη κ, ὅσαδὲ ἐὰν κατενέγκητε ἰμάτια ἢ χρυσᾶ κόσμια, ταῦτα σῶα παραφυλάξομεν, παρεξόμεθα δὲ ὑμῖν κατερχομένοις ὄνους δύο καὶ ἀνερχομένοις τοὺς ἴσους.
πεπληρώμεθα παρὰ σοῦ ὑπὲρ σίτου … … επι … … τετάρτου μέτρῳ Ἀθηναίῳ καὶ χρυσοῦ νομίσματα τέσσαρα … καὶ πρὸς σὴν ἀσφάλειαν ἐξεδώκαμεν σοι τήνδε τὴν πληρωτικὴν ἀποχὴν
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAP-NSF — Verb · present · active · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-PAP-NSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Feminine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word μάννα (i.e., *manna*) refers to the miraculous food provided to the Israelites in the desert, derived from the Hebrew word for 'manna.' It appears in the New Testament in contexts discussing this divine sustenance (e.g., John 6:31, Hebrews 9:4). The entries indicate that it can also refer to a natural substance, possibly a sweet exudate from certain plants, but the primary biblical usage emphasizes its miraculous aspect.
μάννα, rd, indecl.; [also] ἡ μάννα in Joseph. (antt. 3, 13,1 [ete.; ἡ μάννη, Orac. Sibyll. 7, 149]); Sept. τὸ μάν [also τὸ μάννα, Num. xi. 7] for Hebr. [2 (fr. the unused 439, G Arab. uw to be kind, beneficent, to bestow liberally ; whence the subst. uy Prop. a ΟἿ [8]. prefer the deriv. given Ex. xvi. 15,31; Joseph. antt. 3,1, 6. The word mannu is said to be found also in the old Egyptian; Ebers, Durch Gosen u.s.w. p. 226; cf. “Speaker’s Commentary” Iixod. xvi. note]); manna (Vulg. in N. T. manna indecl. ; in O. T. man; yet manna, gen. -ac,is used by Pliny [12, 14, 32, etc.] and Vegetius [ Vet. 2, 39] of the grains of certain plants); according to the accounts of travellers a very sweet dew-like juice, which in Arabia and other oriental countries exudes from the leaves [ace. to others only from the twigs and branches; ef. Robinson, Pal. i. 115] of certain trees and shrubs, particularly…
Read the full entry →μάννα. Natural manna is referred to in a medical recipe to stop nose-bleeding, P Oxy VIII. 10884 (early i/A.D.) μάνναν φύρασον χυλῶι πράσωι καὶ ἐνάλιψον τὸν χυλὸν ἐνδόθεν, ‘“mix frankincense with onion-juice and apply the juice inside’’ (Ed.).
μάννα (manna) — manna.
μάννᾰ, ἡ, μάννα λιβάνου
frankincense powder or granules, [Refs 1st c.AD+]; but μ. λιβανωτοῦ gum of λίβανος, [Refs 4th c.BC+]; μ. alone, of the powder, [Refs 5th c.BC+]; ={λιβάνου τὸ λεπτόν}, [Refs]
II. μάννα, τό, = Hebrew mān, manna, [LXX+1st c.AD+]
μάννα
manna
of Hebrew origin (4478); manna (i.e. man), an edible gum:--manna.
see HEBREW for 04478
μάννα, τό
Hebr.
manna
μάννα μάννα, ης, ἡ, a Hebr. word, manna, a morsel, grain, the gum of the tamarisk; generally, food, NTest.
Hebrew — Hebrewman'-a (man; manna): The Hebrew man is probably derived, as Ebers suggests, from the Egyptian mennu, "food." In Ex 16:15, we have a suggested source of the name, "They said one to another, What is it?" i.e. manhu, which also means, "It is manna" (see margin).
1. Old Testament References:
This substance is described as occurring in flakes or small round grains, literally, "hoax frost"; it fell with the dew (Nu 11:9) and appeared when the dew left the ground (Ex 16:14); "It was like coriander seed, white; and the taste of it was like wafers made with honey" (Ex 16:31). In Nu 11:8, its taste is described "as the taste of…
Manna
Heb. man-hu, “What is that?” the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Ex. 16:15-35). The name is commonly taken as derived from man, an expression of surprise, “What is it?” but more probably it is derived from manan, meaning “to allot,” and hence denoting an “allotment” or a “gift.” This “gift” from God is described as “a small round thing,” like the “hoar-frost on the ground,” and “like coriander seed,” “of the colour of bdellium,” and in taste “like wafers made with honey.” It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the following morning, it became corrupt…
(what is this?) (Heb. man). The most important passages of the Old Testament on this topic are the following: (Exodus 16:14-36; Numbers 11:7-9; 11:5,16; Joshua 5:12; Psalms 78:24; 25) From these passages we learn that the manna came every morning except the Sabbath, in the form of a small round seed resembling the hear frost that it must be gathered early, before the sun became so hot as to melt it; that it must be gathered every day except the Sabbath; that the attempt to lay aside for a succeeding day, except on the clay immediately preceding the Sabbath, failed by the substance becoming wormy and offensive; that it was prepared for food by grinding and baking; that its…
The miraculous food given by God to the Israelites during their wanderings in the desert. It was a small grain, white like hoarfrost, round, and of the size of coriander-seed, Ex 16:1-36 Nu 11:1-35. It fell every morning, with the dew, about the camp of the Israelites, and in so great quantities during the whole forty years of their journey in the wilderness, that it was sufficient to serve the entire multitude instead of bread, Ex 16:35 De 29:5,6 Jos 5:12. It is nowhere said that the Israelites had no other food, that numerous flocks and herds accompanied the camp of Israel is clear from many passages. Certainly the…
5 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 5 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.
„τοῦ ἀγαγόντος σε διὰ τῆς ἐρήμου τῆς μεγάλης καὶ τῆς φοβερᾶς ἐκείνης, οὗ ὄφις δάκνων καὶ σκορπίος καὶ δίψα, οὗ οὐκ ἦν ὕδωρ, τοῦ ἐξαγαγόντος σοι ἐκ πέτρας ἀκροτόμου πηγὴν ὕδατος, τοῦ ψωμίσαντός σε τὸ μάννα ἐν τῇ ἐρήμῳ, ὃ οὐκ ᾔδεισαν οἱ πατέρες σου“…
τῆς ζ ἰνδικτίωνος ἐν τῷ ἡλιαστηρίῳ Χαρίτωνος ἐγκεκλεισμένου ἐν τῇ οἰκίᾳ Παπνου -τίου μητρὸς Μάννα οἴνου διπλᾶ τμγ καὶ λάη κβ καὶ ἐν τῇ οἰκίᾳ Φοιβάμμωνος Παλάμμωνος διπλᾶ ρ
Μίκκῃ μητρὶ αὐτοῦ λίτρ … , Οὐσκίλλᾳ λίτρας γ, Σεργίᾳ λίτρας β, Θεοδώρῳ καὶ Μαννᾳ υἱοῖς αὐτῆς λίτρας β, Κυριακῷ Θεοδώρου λίτρας γ, Φοιβάμμωνι Καμήτου Παύλῳ … Βουλμᾶ λίτρας
Πάπνουτις ε𐅵 Φοιβάµµων γ Πέτρε γ Ἀρε ϛ Σαρμάτα ε𐅵 Μάννα η𐅵 Μαξιμῖνε δ𐅵 Μαρτύρι 𐅵 … ὐσεβᾶς καὶ Δ … … Βησαρίων δ Ἡρακλειδίων
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ῥάβδος (rhabdos) means a rod or staff, often used for various purposes such as a walking stick, a ruler's sceptre, or a tool for chastisement. It appears in the New Testament in contexts like a journey staff (e.g., Matthew 10:10) and a rod of correction (e.g., 1 Corinthians 4:21). The term also has broader meanings in classical literature, including a magic wand or a fishing rod.
ῥάβδος, -ov, ἡ, [prob. akin to pamis, Lat. verber; cf. Curtius § 513], in various senses fr. Hom. down; Sept. for 79D, DAW, 2p Nyywn, ete., a staff, walcing-stick: i. 4. @ twig, rod, branch, Heb. ix. 4 (Num. xvii. 2 sqqHebr. text xvii. 16 sqq.); Rev. xi. 1; α rod, with which one is beaten, 1 Co. iv. 21 (Plato, legg. 3 p. 700 ¢.; Plut., al.; πατάσσειν τινὰ ἐν ῥάβδῳ. Ex. xxi. 20; Is. x. 24); a staff: as used on a journey, Mt. x.10; Mk. vi. 8; Lk. ix. 3; or to lean upon, Heb. xi. 21 (after the Sept. of Gen. xlvii. 31, where the translators read 74>, for NU a bed; [ef. προσκυνέω, a.}); or by shepherds, Rev. ii. 27; xii. 5; xix. 15, in which passages as ἐν ῥάβδῳ ποιμαίνειν is fig. applied to a king, so ῥάβδῳ σιδηρᾷ; with a rod of iron, indicates the severest, most rigorous, rule, hence ῥάβδος is equiv. to a royal sceptre (like Dav, Ps. ii. 9; xlv. 8; for 3 γ), Esth. iv. 11; v. 2): Heb. i. 8…
Read the full entry →ῥάβδος, “a rod”: P Tebt I. 4439 (B.c. 114) ἔδωκεν πληγὰς πλείους ἧι [εἸῖχεν ῥάβδωι, ‘‘gave me many blows with the rod he was carrying”: cf. P Lond 4415 (B.c, 161) (=I. p. 34, UPZ i. p. 140), P Grenf I. 5815 (ii/i B.c.). For a reminiscence of Ps 2° (cf. Rev 257 a/.) see the magical P Osl I. 1108 (iv/B.c.) κατέχων ῥάβδον σιδηρᾶν, with the editor’s note, and for a similar reminiscence of Exod 1415 see the leaden tablet from Hadrumetum, Wiinsch 4 / 51° (iii/A.D.) (= Andollent, p. 374) δρκίζω σε τὸν διαστήσαντα τὴν ῥάβδον ἐν τῇ θαλάσσῃ. For the form ῥαύδους -- ῥάβδους, cf. P Par 40% (8.6, 158), 417° (B.c. 158-7) (= UPZ i. pp. 148, 150), and see Mayser Gyr. p. 115. e ~ ῥαβδοῦχος, lit. ‘a rod-holder,”’ is supplied by Wilcken in P Par 245 (B.C. 164) (= U PZ i. p. 123) τῶν δ᾽ ἐκ Tod ἱεροῦ ῥαβδο[ῦχός tis Ζωίλος, with reference to a ‘‘temple-attendant” in the Serapeum at Memphis. For this usage…
Read the full entry →ῥάβδος (rhabdos) — rod.
ῥάβδος, ἡ,
rod, wand, [Refs 8th c.BC+]; lighter than the βακτηρία or walking-stick, [NT+5th c.BC+]
1. magic wand, as that of Circe, [Refs 8th c.BC+]; that with which Athena touched Odysseus, to restore his youthful appearance, χρυσείῃ ῥάβδῳ ἐπεμάσσατο [Refs]; that with which Hermes overpowers the senses of man, [Refs 8th c.BC+]; that with which Hades rules the ghosts, [Refs 5th c.BC+]; divining-rod, [Refs 5th c.BC+]
2. fishing-rod, [Refs 8th c.BC+]
3. limed twig, for catching small birds, [Refs 5th c.BC+]
4. shaft of a hunting-spear, [Refs 5th c.BC+]
5. staff of office, like the earlier σκῆπτρον, [LXX+5th c.BC+]; carried by a βραβευτής, [Refs 4th c.BC+]
6. wand borne by the ῥαψῳδός, τὸν ἐπὶ ῥάβδῳ μῦθον ὑφαινόμενον [Refs 3rd c.BC+] according to the measure of his (Homer's) verses, [Refs 5th…
ῥάβδος
rhabdos
from the base of 4474; a stick or wand (as a cudgel, a cane or a baton
of royalty):--rod, sceptre, staff.
see GREEK for 4474
ῥάβδος, ου, ἡ
n.f.
a rod, staff
ῥάβδος rhabdos 12x
a rod, wand, Heb. 9:4; Rev. 11:1; a rod of correction, 1 Cor. 4:21; a staff, Mt. 10:10; Heb. 11:21; a scepter, Heb. 1:8; Rev. 2:27
ῥάβδος ῥάβδος, ἡ, a rod, wand, stick, switch, Lat. virga, Hom., Xen.
a magic wand, as that of Circe or Hermes, Hom.
a fishing-rod, Od.:—also a limed twig, for catching birds, Ar.
a spear-staff or shaft, Xen.
a staff of office, like the earlier σκῆπτρον, Pind.
the wand borne by the ῥαψῳδός: hence, κατὰ ῥάβδον ἐπέων according to the measure of his (Homer's) verses, Pind.
a rod for chastisement, Plat.; αἱ ῥάβδοι the fasces of the Roman lictors, Plut.
a stripe or strip, Il.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
staf: Many Hebrew terms are represented by this word. The "staves" of the ark translate the word badh, literally, "a part," hence, branch, bar, etc. (Ex 25:13,14,15,27,28, etc.). Other words, as matteh, maqqel, shebhet, used of the staff in the hand, the shepherd's staff, figuratively, "staff of bread" (matteh, Eze 4:16; 5:16; 14:13), as indispensable for support of life, are dealt with under ROD (which see). The New Testament word is rhabdos (Mt 10:10 parallel Lu 9:3; Heb 11:21).
See also SCEPTRE.
12 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 12 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 71 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.
ἐκτείνας οὖν τὴν χεῖρα ἐπελάβετο τῆς κέρκου, καὶ ἐγένετο ῥάβδος ἐν τῇ χειρὶ αὐτοῦ·
καὶ ποιησάντων ἅπτεται τῇ ῥάβδῳ ᾗ εἶχε τῶν κρεῶν, τὰ δὲ λάμψαντος πυρὸς ἅμα τοῖς ἄρτοις ἐκαίετο καὶ ὁ ἄγγελος διὰ τοῦ καπνοῦ ὥσπερ ὀχήματος ἀνιὼν εἰς οὐρανὸν αὐτοῖς φανερὸς ἦν.
καὶ εἶπεν αὐτοῖς: Ἅνδρες ἀδελφοί, ἦς ἂν φυλῆς ἡ ῥάβδος βλαστήσῃ, ταύτην ἐκλέλεκται ὁ θεὸς εἰς τὸ ἱερατεύειν καὶ λειτουργεῖν αὐτῷ.
ζημιωθήσεται … … λοιδορήματος ἢ ῥαπίσματος ἢ … … … ατος … ῥάβδου πληγῆς β αντ … … … ης ω … τραυμα … ματος τάλαντον α
ἀγγεῖα τρία ἐν σαλωδίῳ … α γυναικεῖα δ χιτώνιον λευκὸν παιδικὸν καὶ κάμπτραν καὶ ῥάβδον. οὐκ ἐκομισάμην τὴν μνᾶν τοῦ ἐριδίου τοῦ λωτίνου. πέμψον Τρυφωνᾶτι τὴν συρίαν ἐπεὶ αὐτός
μετʼ αὐτοῦ, ὃν ἔδωκαν τῷ υἱῷ σου. καὶ σημεῖον, ὅτι εἰς τὸν νῶτον αὐτοῦ ῥάβδον καὶ ἐμβεβλημένοι εἰσὶν αὐτὸν ἐπὶ τὴν ὄνον σου καὶ τοῦ υἱοῦ σου καὶ καθέστακαν
The Greek word Ἀαρών (transliterated as Aarōn) is an indeclinable proper noun referring to Aaron, the brother of Moses and the first high priest of the Israelites. It appears in several New Testament verses, including Luke 1:5 and Acts 7:40. The entries consistently identify Aaron's significance in the biblical narrative without notable disagreement.
᾿Ααρών, indecl. prop. name (6 ᾿Ααρών, -ὥνος in Joseph.), JOS (fr. the unused Hebr. radical TON, — Syr. pac” libidinosus, lascivus, —[enlightened, Fiirst; ace. to Dietrich wealthy, or fluent, like 12)8], ace. to Philo, de ebriet. § 32, fr. ὙΠ mountain and equiv. to dpewds), Aaron, the brother of Moses, the first high-priest of the Israelites and the head of the whole sacerdotal order: Lk. i. 5; Acts vii. 40; Heb. ν. 4: vii. 11; ix. 4.
Ἀαρών
Aaron
of Hebrew origin (175); Aaron, the brother of Moses:--Aaron.
see HEBREW for 0175
Ἀαρών, ὁ
Prop.n.
Aaron
Ἀαρών Aarōn 5x
Aaron, pr. name, indecl., the brother of Moses (Exod. 4:14), Lk. 1:15; Acts 7:40; Heb. 5:4; 7:11; 9:4*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
ar'-un, sometimes pronounced ar'on ('aharon--Septuagint Aaron, meaning uncertain: Gesenius suggests "mountaineer"; Furst, "enlightened"; others give "rich," "fluent." Cheyne mentions Redslob's "ingenious conjecture" of ha-'aron--"the ark"--with its mythical, priestly significance, Encyclopedia Biblica under the word):
1. Family:
Probably eldest son of Amram (Ex 6:20), and according to the uniform genealogical lists (Ex 6:16-20; 1Ch 6:1-3), the fourth from Levi. This however is not certainly fixed, since there are frequent omissions from the Hebrew lists of names which are not prominent in the line of descent. For the corresponding period from Levi to Aaron the Judah list has six names (
Aaron
The eldest son of Amram and Jochebed, a daughter of Levi (Ex. 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (2:1,4; 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (6:23; 1 Chr. 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Ex. 4:14,27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to…
(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was "slow of speech;" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when…
The son of Amram and Jochabed, of the tribe of Levi, and brother of Moses and Miriam, Ex 6:20; born about the year B. C. 1574. He was three years older than Moses, Ex 7:7 and was the spokesman and assistant of the latter in bringing Israel out of Egypt, Ex 4:16. His wife was Elisheba, daughter of Amminadab; and his sons, Nadab, Abihu, Eleazar, and Ithamar. He was 83 years old when God summoned him to join Moses in the desert near Horeb. Cooperating with his brother in the exodus from Egypt, Ex 4:1-16:36, he held up his hands in the battle with Amalek, Ex 17:1-16; and ascended Mount Sinai with him to see the glory of God,
5 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 286 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.
παρὸ καὶ δεῖται ὁ ἱερὸς λόγος Ἀαρὼν τοῦ θεοφιλοῦς Μωυσέως ἰάσασθαι τὴν τροπὴν τῆς Μαριάμ, ἵνα μὴ γένηται ἐν ὠδῖνι κακῶν ἡ ψυχή, διὸ καί φησι·
γενομένῳ δʼ αὐτῷ πλησίον τῶν ὅρων ὁ ἀδελφὸς Ἀαρὼν ὑπήντησε τοῦ θεοῦ κελεύσαντος, πρὸς ὃν ἀποσημαίνει τὰ ἐν τῷ ὄρει συντυχόντα καὶ τοῦ θεοῦ τὰς ἐντολάς.
πρωΐας δὲ γενομένης συνεκάλεσεν πάντα τὸν Ἰσραήλ, τὰς ἑξακοσίας χιλιάδας τῶν ἀνδρῶν, καὶ ἐπεδείξατο τοῖς φυλάρχοις τὰς σφραγῖδας, καὶ ἤνοιξεν τὴν σκηνὴν τοῦ μαρτυρίου καὶ προεῖλεν τὰς ῥάβδους: καὶ εὑρέθη ἡ ῥάβδος Ἀαρὼν οὐ μόνον βεβλαστηκυῖα, ἀλλὰ…
vestiges … ιοσ … ο … εν ἢ τὴν … … … ἔνδοξον ἀρχιερέα Ἀαρὼν ω … αὐτη … … … … ου τύχοι τῶν
της οι … … … το … … … τος τὰ καὶ … Ἀαρὼν τ … … … … ἢ ὑπόκεισθαι το … … … … οτι
τῷ λαμπροτάτῳ Γρηγορίῳ κτήτορι υἱῷ τοῦ μακαρίου Μεγάλου ἀφʼ Ἡρακλεους πόλεως Ἀάρων διάκονος καὶ καγκελλάριος τοῦ εὐαγοῦς κλήρου τῆσδε τῆς πόλεως υἱὸς τοῦ μακαρίου Ἀνανίου. ἔσχον
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
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 βλαστάνω (*blastanō*) means to sprout or grow, primarily in reference to plants. It can also be used metaphorically to indicate coming to light or being born. In the New Testament, it appears in verses like Matthew 13:26 and Mark 4:27, where it describes the growth of seeds. Additionally, it can have a transitive meaning, as seen in James 5:18, where it refers to causing something to produce.
βλαστάνω, 3 pers. sing. pres. subj. βλαστᾷ fr. the form βλαστάω, Mk. iv. 27 LT Tr WH (cf. B. 55 (48); [Ecel. ii. 6; Herm. sim. 4, 1 sq.]); 1 aor. ἐβλάστησα (cf. W. 84 (80); [B. l-e¢.]); 1. intransitively, to sprout, bud, put forth leaves: Mk. iv. 27; Mt. xiii. 26; Heb. ix. 4; (Num. xvii. 8; Joel ii. 22, ete.; in Grk. writ. fr. Pind. down). 2. in later Grk. writ. transitively, to produce: τὸν καρπόν, Jas. v.18. (Gen. i. 11, etc.)
βλαστάνω. For the transitive use of β. (as Jas 518) see Aristeas 230, αἱ (sc. χάριτες) βλαστάνουσιν εὔνοιαν. The subst. βλάστημα (as Sir 5012) is found in P Lond 131 σερίοῖϑδ (a.p. 78-9) (=I. p. 175) τὰ περισσὰ βλαστήματα, and for βλαστολογέω = ‘pick off young shoots,” see 7.°°". See also 7GZ VII. 496° βλαστήματα καλῶν τέκνων. Biaotoc. For this proper name, as Acts 127° cf. A/echel (Cyzicus, 11.8.6.) Αἰνείας Βλαστοῦ (so Michel accents).
βλαστάνω (blastanō) — to sprout.
βλαστάνω,
[Refs 5th c.BC+] (later βλαστέω, [Refs 4th c.BC+], corrupt in passive -ουμένη[Refs 5th c.BC+]; Ionic dialect imperfect βλαστάνεσκε (variant{βλάστεσκεν}) [Refs]: future βλαστήσω [Refs 4th c.BC+]: aorist 2 ἔβλαστον [Refs 5th c.BC+]: aorist 1 ἐβλάστησα [Refs 5th c.BC+]: perfect βεβλάστηκα [Refs 5th c.BC+]: pluperfect ἐβεβλαστήκει [Refs 5th c.BC+]:—bud, sprout, grow, properly of plants, [Refs 5th c.BC+]; ἦ βλαστὸς οὐκ ἔβλαστε; [Refs 5th c.BC+]
2. metaphoricallyin Poets, shoot forth, come to light, βλάστε νᾶσος ἐξ ἁλός, of Rhodes, [Refs 5th c.BC+]; of children, to be born, [Refs]; ἀνθρώπου φύσιν βλαστών born in man's nature, [Refs 5th c.BC+]; not common in Prose, [Refs 5th…
βλαστάνω
blastano
from blastos (a sprout); to germinate; by implication, to yield
fruit:--bring forth, bud, spring (up).
βλαστάνω
v.
I sprout, cause to sprout, make to grow up
βλαστάνω to bud, sprout, grow, of plants, Aesch., etc.
metaph. to shoot forth, come to light, of men; ἀνθρώπου φύσιν βλαστών born in man's nature, Soph.; βλαστάνει ἀπιστία id. Soph.
The Root is ΒΛΑΣΤ, v. βλαστεῖν, βλαστή.
Verb-AAP-NSF — Verb · aorist · active · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-AAP-NSF Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Feminine
4 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸν μὲν δὴ τρόπον τοῦτον τὰ τῆς ἀγρίας ὕλης τιθασεύεται, τῶν δ’ ἡμέρων καὶ καρποτόκων ἀρετῶν τὰ φυτὰ πάντα βλαστὰ μὲν ἔχει τὰ ἐπιτηδεύματα, καρπὸν δὲ τὰς καλὰς πράξεις·
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-NPF — Article · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
T-NPF Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πλάξ refers to anything flat and broad, such as a plain or a tablet. It appears in the New Testament in contexts relating to tablets for writing, specifically in 2 Corinthians 3:3 and Hebrews 9:4. The word is derived from a root meaning 'flat surface' and encompasses various uses, including flat stones and surfaces in both literary and everyday contexts.
πλάξ, -ακός, ἡ, [(akin to πλάτος, εἴα. ; Fick iv. 161)], a flat thing, broad tablet, plane, level surface (as of the sea), (ef. our plate), (Pind., Trage., al.; Sept. for m3): αἱ πλάκες τῆς διαθήκης (see διαθήκη, 2 p. 136°), Heb. ix. 4; οὐκ ἐν πλαξὶ λιθίναις (tables of stone, such as those on which the law of Moses was written), ἀλλ᾽ ἐν πλαξὶ καρδίας σαρκίναις, 2 Co. 111. 3.
πλάξ. The late use of πλάξ (for στήλη) as a ‘‘tablet” for writing purposes (2 Cor 3%, Heb 94) is seen in an inscr. giving the right of asylum to a Jewish synagogue, Crest. I. 5418. βασιλίσσης Kal βασιλέως προσταξάντων ἀντὶ τῆς προανακειμένης περὶ τῆς ἀναθέσεως τῆς προσευχῆς πλακὸς ἡ ὑπογεγραμμένη ἐπιγραφήτω Βασιλεὺς Πτολεμαῖος Kvepyérns τὴν προσευχὴν ἄσυλον. The date is uncertain, but Wilcken thinks the reference is to Euergetes I. (B.c. 246-221), and regards this usage of πλάξ as characteristic of the Egyptian Kowy (cf. the LXX use of πλάκες for the tables of the Law); see his note ad Zc. and more recently UPZ i. p. 404. We may also note OG/S 672} (A.D. 80) ἐτέθησαν παρ᾽ ἑκάτερα τῶν τοίχων πλάκες ἐπιγεγραμμέναι δεκατέσσαρες, ΛΑ αἰεί 8281 (ii/A.D.) σοὶ πλάκα [τ]ήν[ δ᾽] ἀν[έθ]ηκε, and P Osl I. 1349 (iv/a.p.) τὸν δ10 : , πλατυς στρόβιλον τῆς πλακὸς τοῦ βαλανίου τούτον, “the top (cone) of…
Read the full entry →πλάξ (plax) — tablet.
πλάξ, πλᾰκός, ἡ,
anything flat and broad, especially flat land, plain, πᾶσαν ἠπείρου πλάκα [Refs 4th c.BC+]; Φλεγραίαν π. [Refs]; νυχίαν π., of Psyttaleia (perhaps μυχίαν), [Refs 5th c.BC+]; νεκύων πλάκα [Refs 5th c.BC+]; also of sea and sky, πόντου πλάξ the ocean-plain, [Refs 6th c.BC+]; ποντία, πελαγία π., [Refs 5th c.BC+]; αἰθερία πλάξ [Refs 5th c.BC+]; flat top of a hill, table-land, Σουνίου, Οἴτης π., [Refs 5th c.BC+]; ἀπ᾽ ἄκρας πυργώδους πλακός from the flat top of the towering hill, [Refs 5th c.BC+]
2. flat stone, tablet, ἐργώνας τᾶν πλακῶν τᾶς τομᾶς εἰς τὸν ὀχετόν [Refs 3rd c.BC+]; π. ἐπιγεγραμμέναι [Refs 1st c.AD+]; of the [LXX+NT+2nd c.AD+]; tombstone, [Refs]: plural, slabs of marble, Chor.p.89…
πλάξ
plax
from 4111; a moulding-board, i.e. flat surface ("plate", or tablet,
literally or figuratively):--table.
see GREEK for 4111
πλάξ, πλακός, ἡ
n.f.
a tablet, flat surface
πλάξ plax 3x
a flat broad surface; a table, tablet, 2 Cor. 3:3; Heb. 9:4*
πλάξ a flat surface, flat land, a plain, Aesch.; πόντου πλάξ the ocean- plain, Pind.; αἰθερία πλάξ Eur.: the flat top of a hill, table-land, Soph.
a flat stone, tablet, Luc., NTest.
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
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 22 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„αἱ γὰρ πλάκες ἔργον θεοῦ ἦσαν, καὶ ἡ γραφὴ γραφὴ θεοῦ κεκολαμμένη ἐν ταῖς πλαξί„ (Exod.
καὶ συνῆκεν Μωϋσῆς, ὅτι ἐποίησαν ἑαυτοῖς πάλιν χωνεύματα, καὶ ἔρριψεν ἐκ τῶν χειρῶν, καὶ συνετρίβησαν αἱ πλάκες τῆς διαθήκης κυρίου.
Διονύσου πλάκες … πλάτος ποδῶν τούτων ι … πλάτος ποδῶν … λοι ποδῶν τκϛ ποδῶν η
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διαθήκη (diathēkē) refers to a disposition or arrangement, often understood as a will or testament. It also signifies a covenant, particularly in the context of agreements between God and humanity. The term is frequently used in the New Testament, notably in references to the new covenant established through Christ, as seen in passages like Matthew 26:28 and Hebrews 9:16-17.
διαθήκη, -ης, ἡ
(< διατίθημι),
[freq. in LXX, and nearly always for בְּרִית ;]
as usually in cl., a disposition, testament, will (Plat., al.): Ga 3:15 (R, mg., but v. Lft., in l.), He 9:16, 17 (R, txt.; MM, Exp., xi,; Milligan, NTD, 75; Abbott, Essays, 107; Deiss., LAE, 341; but v. infr.).
As in LXX (for בְּרִית) = cl. συνθήκη, a convention, arrangement, covenant (exc. in the disputed cases mentioned above, always between God and man, "perhaps with the feeling that the δια- compound was more suitable than the συν- for a covenant with God---συνθ. might suggest equal terms," MM, Exp., l.c.): Ga 3:15 (R, txt., but v. supr., and cf. Thayer, s.v.), He 9:16…
διαθήκη, -ης, 7, (διατίθημι) ; 1. a disposition, arrangement, of any sort, which one wishes to be valid, (Germ. Verordnung, Willensverfiigung): Gal. iii. 15, where under the name of ἃ man’s disposition is meant specifically a testament, so far forth as it is a specimen and example of that disposition [cf. Mey. or Bp. Lghtft. ad loc.]; esp. the last disposal which one makes of his earthly possessions after his death, a testament or will (so in Grk. writ. fr. [Arstph.], Plat. lege. 11 p. 922 ¢. sqq. down): Heb. ix. 16 sq. 2. a compact, covenant (Arstph. av. 440), very often in the Seriptures for M3 (Vulg. testamen136 . tum). For the word covenant is used to denote the close relationship which God entered into, first with Noah (Gen. vi. 18; ix. 9 sqq. [ef. Sir. sliv. 18]), then with Abraham, Isaac and Jacob and their posterity (Lev. xxvi. 42 [ef. 2 Mace. i. 2]), but esp. with Abraham (Gen.…
Read the full entry →διαθηκη superfluous, P Petr III. 6 (ὁ)15 (c. B.c. 236) τὴ]ν διαθήκην καταλείπω will be about the earliest example: P Grenf I. 177 (c. B.C. 147 or 136) and 76. 214 (B.c. 126) also fall within the LXX period. So do such inserr. as OG/S 3387 (8.6. 133), of the instrument by which King Attalus of Pergamum devised his country to Rome, A/ichel 1001 ἷν- 8 (c. B.C. 200) κατὰ διαθήκαν (the testament of Epicteta, in Theran Doric), and one of iii/B.c. in ᾿Αθηνᾷ xx. p. 167 κατὰ τὰς διαθήκας, Sy 8279 (i/B.c.) might also be cited—houses and gardens bequeathed by a woman to Aphrodite Urania, κατὰ τὰς διαθήκας τὰς κειμένας ἐν τῶι ἱερῶι τῆς ᾿Αφροδίτης καὶ παρ᾽ Εἰὐνομίδει τῶι ἄρχοντι καὶ παρὰ τῶι θεσμοθέτει Κτησιφῶντι. We may also mention BGU IV. 11517 (B.c. 14) καθ᾽ ἣν ἔθετο διαθήκ(ην) διὰ τοῦ τῶν ᾿Ιουδαίων ἀρχείου, if illustration is needed to show that the Jews used the word in this sense. Cagnat 1V.…
Read the full entry →διαθήκη (diathēkē) — covenant.
διαθήκη, ἡ,
(διατίθημι) disposition of property by will, testament, [Refs 5th c.BC+]; κατὰ διαθήκην by will, [Refs 1st c.BC+], etc.: in plural, διαθήκας διαθέσθαι [Refs 5th c.BC+]
II. αἱ ἀπόρρητοι δ. mystic deposits on which the common weal depended, probably oracles (compare διαθέτης), [Refs 4th c.BC+]
II.2. name of an eyesalve, because the recipe was deposited in a temple, [Refs 6th c.AD+]
III. compact, covenant, ἢν μὴ διαθῶνται διαθήκην ἐμοί [LXX+5th c.BC+]; καινή, παλαιὰ δ., [NT]; disposition (with allusion to [NT]
IV. ={διάθεσις}[Refs 3rd c.AD+]
διαθήκη
diatheke
from 1303; properly, a disposition, i.e. (specially) a contract
(especially a devisory will):--covenant, testament.
see GREEK for 1303
διαθήκη, ης, ἡ
n.f.
a covenant, will, testament
διαθήκη διαθήκη, ἡ, διατίθημι a disposition of property by will, a will, testament, Ar., Oratt.
an arrangement between two parties, covenant, Ar., NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Covenant
A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means “to cut,” and hence a covenant is a “cutting,” with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).
The corresponding word in the New Testament Greek is diatheke, which is, however, rendered “testament” generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, “covenant.”
This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam.…
The Heb. berith means primarily "a cutting," with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used-- Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works --God promising to save and bless men on condition of perfect obedience --and the covenant of grace , or God’s promise to save men on condition of their believing in Christ and receiving…
The word testamentum is often used in Latin to express the Hebrew word which signifies covenant; whence the titles, Old and New Testaments, are used to denote the old and new covenants. See TESTAMENT.
A covenant is properly an agreement between two parties. Where one of the parties is infinitely superior to the other, as in a covenant between God and man, there God’s covenant assumes the nature of a promise, Isa 59:21 Jer 31:33,34 Ga 3:15-18. The first covenant with the Hebrews was made when the Lord chose Abraham and his posterity for his people; a second covenant, or a solemn renewal of the former, was made at Sinai, comprehending all who observe the law of Moses. The "new covenant" of which Christ is the Mediator and…
→ Sacred Jos 9:18-21; Ga 3:15
→ Binding Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15
→ Binding, not only on those who make them, but on those who are represented De 29:14,15
33 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 33 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 176 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.
καταφάσκει καὶ ἐπινεύει λέγων „Ναί, ἰδοὺ Σάρρα ἡ γυνή σου τέξεταί σοι υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰσαάκ, καὶ στήσω τὴν διαθήκην μου πρὸς αὐτὸν εἰς διαθήκην αἰώνιον“ (ib.
Ἡρώδου τελευτὴ καὶ διαθήκη τοῦ αὐτοῦ πρὸς Καίσαρα καὶ μερισμὸς πρὸς τοὺς τρεῖς υἱοὺς αὐτοῦ.
ἔτι δὲ καὶ τοῦτο ἐρωτῶ ὑμᾶς ὡς εἶς ἐξ ὑμῶν ὤν, ἰδίως δὲ καὶ πάντας ἀγαπῶν ὑπὲρ τὴν ψυχήν μου, προσέχειν νῦν ἑαυτοῖς καὶ μὴ ὁμοιοῦσθαί τισιν ἐπισωρεύοντας ταῖς ἁμαρτίαις ὑμῶν λέγοντας, ὅτι ἡ διαθήκη ἐκείνων καὶ ἡμῶν.
τῷ δ ἔτει Γαίου Καίσαρος Αὐτοκράτορος Σεβαστοῦ τελευτήσαντος τοῦ προγεγραμμένου μου πατρὸς κατέλειψεν κατὰ διαθήκην τὰ ὑπάρχοντα αὐτοῦ ἐμοί τε καὶ τοῖς ἀδελφοῖς μου Ὀρσενούφι καὶ Σισοΐτι καὶ Πετοβάστι
πατρός μου Πολυδεύκους τοῦ δεινὸς … τοῦ Πολυδεύκους ἀπὸ κώμης Ἰβιῶνος Εἰκοσιπενταρούρων τελευτὴν ἀπὸ διαθήκης περὶ τὴν προκειμένην κώμην Ἰβιῶνα εἰκοσιπενταρούρων κατοικικῆς ἀρούρας τρεῖς ὄγδοον ἑκκαιδέκατον καὶ γῆς ἀμπελίτιδος
αὐτῶι εἰς ἀκοίρωσιν, ἀφʼ ὧν τῶι Ἡρακλείδῃ ὀφειλομένων διαταγέντων ὑπʼ αὐτοῦ τῇ Ἀφροδισίᾳ κατὰ διαθήκην ἐπὶ τοῦ διεληλυθότος ὀκτωκαιδεκάτου ἔτους Ἐπεὶφ ἐννεακαιδεκάτῃ διὰ τοῦ γραφείου Τεβτύνεως καὶ μὴ ἐπελεύσεσθαι