James 3:12 — Word Study
N1904μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὕτως οὔτε πηγὴ ἁλυκὸν καὶ γλυκὺ ποιῆσαι ὕδωρ.¶
BSASurely notmē is able,dunamai▸ brothersadelphos [fellow believers, brethren] of mine,egō a fig treesukē [a common tree] oliveselaia [or bear olive berries] to producepoieō▸ Orē a vineampelos [a vine] figs?sukon [or produce figs] thusohutō, ohutōs Noroudeis springpēgē of salthalukos△ [salty, a source of water] andkai freshglukus [sweet] to producepoieō▸ water.hudōr, hudatos [or yield sweet water]
| Greek | English | Parsing |
|---|---|---|
| μὴ | Surely not | Particle, negative |
| δύναται, | is able, | Verb, present, no voice stated |
| ἀδελφοί | brothers | Noun, vocative, plural |
| μου, | of mine, | Personal pronoun, first person, genitive |
| συκῆ | a fig tree | Noun, nominative, singular |
| ἐλαίας | olives | Noun, accusative, plural |
| ποιῆσαι | to produce | Verb, aorist, active |
| ἢ | Or | Particle |
| ἄμπελος | a vine | Noun, nominative, singular |
| σῦκα; | figs? | Noun, accusative, plural |
| οὕτως | thus | Adverb |
| οὔτε | Nor | Adjective, nominative, singular |
| πηγὴ | spring | Noun, nominative, singular |
| ἁλυκὸν | of salt | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| γλυκὺ | fresh | Adjective, accusative, singular |
| ποιῆσαι | to produce | Verb, aorist, active |
| ὕδωρ.¶ | water. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My brothers, can a fig tree grow olives, or a grapevine bear figs? Neither can a salt spring produce fresh water. |
| KJV | Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. |
| ASV | can a fig tree, my brethren, yield olives, or a vine figs? neither can salt water yield sweet. |
| YLT | is a fig-tree able, my brethren, olives to make? or a vine figs? so no fountain salt and sweet water [is able] to make. |
| WEB | Can a fig tree, my brothers, yield olives, or a vine figs? Thus no spring yields both salt water and fresh water. |
| BBE | Is a fig-tree able to give us olives, my brothers, or do we get figs from a vine, or sweet water from the salt sea? |
Where they part company is ἀδελφοί — see How Translations Differ.
The structure of the verse consists of two main questions followed by a concluding statement, emphasizing the impossibility of the scenarios presented.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectσυκῆ
verbδύναμαι
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the New Testament — a word 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 — James 3:12
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 Nature of Wisdomgenerated
James 3:12 presents a rhetorical question to illustrate that just as trees produce their own specific fruits, so too should our words reflect our true nature. This passage is part of a broader discussion on the importance of controlling the tongue and the inconsistency that can arise in speech, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:2–4 | He dug it up and cleared the stones and planted the finest vines. He built a watchtower in the middle and dug out a winepress as well. He waited for the vineyard to yield good grapes, but the fruit it produced was sour! |
| 2 | Jeremiah 2:21 | I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine? |
| 3 | Matthew 7:16–20 | By their fruit you will recognize them. Are grapes gathered from thornbushes, or figs from thistles? |
| 4 | Matthew 12:33 | Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad; for a tree is known by its fruit. |
| 5 | Luke 6:43–44 | No good tree bears bad fruit, nor does a bad tree bear good fruit. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — δύναται, dunamaigenerated
The verb δύναμαι (transliterated as dunamai) means 'to be able' or 'to have power.' It indicates capability or strength, as seen in contexts like Matthew 6:24. In this verse, it emphasizes the impossibility of a fig tree producing olives, underscoring the idea that each type of tree has its own nature.
The third person singular present indicative form indicates a general truth or principle. Here, James uses this word to assert that certain outcomes are inherently impossible, reinforcing the metaphor about the nature of speech.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read from the Berean Standard Bible, which uses can for δύναται. The KJV and ASV also use can, maintaining consistency in the translation of ability.
Where translations differ, they do so primarily in the rendering of ἀδελφοί as either brethren (KJV, ASV) or brothers (BSB, WEB). The differences in the translation of συκῆ and ἄμπελος also appear, with some versions using a fig tree while others use fig tree.
Sentence Structuregenerated
The main verb is δύναται, is able, which governs the entire clause. It is followed by two noun phrases that serve as subjects: συκῆ (a fig tree) and ἄμπελος (a vine), each connected by the conjunction ἤ (or).
The structure emphasizes the impossibility of the actions described, with the finite verb linking the subjects to their respective actions, creating a clear and logical flow in the argument.
Septuagint Backgroundgenerated
δύναμαι has a corresponding Hebrew term יָכֹל (H3201), which also conveys the idea of ability or power. This connection highlights the continuity of thought between the Old and New Testaments regarding the nature of capability.
The Greek word συκῆ corresponds to the Hebrew תְּאֵנָה (H8384), both referring to a fig tree, which is a common symbol in biblical literature.
In plain words — the whole versegenerated
James 3:12 asks if a fig tree can grow olives or a grapevine bear figs, emphasizing that each type of tree produces its own fruit. This illustrates the principle that our words should reflect our true nature.
Frequently Asked Questionsgenerated
James is using this metaphor to illustrate that each type of tree produces its own specific fruit, just as our speech reflects our true character.
By calling them 'brothers,' James emphasizes the close relationship and shared faith among the believers he is writing to.
This metaphor highlights the impossibility of contradictory outcomes, reinforcing the idea that a person's speech should be consistent with their character.
This verse continues the theme of controlling the tongue and the inconsistency that can arise in speech, which James addresses throughout this chapter.
Reflection Questionsgenerated
- In what ways do my words reflect my true nature, as James describes?
- How can I ensure that my speech is consistent with my faith?
- What are some examples of contradictions in speech that I have observed?
- How can I encourage others to speak in ways that reflect their true character?
The early church on this verse — how the Fathers read it
Early church commentators reflect on the metaphorical implications of James' teaching, particularly regarding the nature of speech and character.
For being power-hungry and filled with the wisdom of the world, they preached with the force and zeal of orthodox teachers, gathering a crowd with no trouble at all and deceiving them, mixing human things with the divine,Early Church Fathers on James 3 →
Can a fig tree, my brothers, produce olives, or a vine figs? etc. It is clear, because just as a tree cannot, having lost its natural fruit, produce the fruit of another tree from itself, so a slanderer,Early Church Fathers on James 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on James 3:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCan the fig tree, my brethren, bear olive berries?.... Every tree bears fruit, according to its kind; a fig tree produces figs, and an olive tree olive berries; a fig tree does not produce olive
Read John Gill on James 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCan the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Transition from the month to the heart.
Read Robert Jamieson on James 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCan the tree, my brethren, bear olive berries? either a vine, figs? The same tree cannot ordinarily bring forth fruit of different kinds, (on the same branch, whatever it may on different, by ingrafting), much less contrary natures: see . So can no fountain both yield salt water and fresh; or, neither can a salt fountain yield fresh water; but the scope is still the same as in our reading. The apostle argues from what is impossible, or monstrous, in naturals, to what is absurd in manners: q.d. It is as absurd in religion, for the tongue of a regenerate man, which is used to bless God, to take a liberty at other times to curse man, as it would be strange in nature for the same tree, on the…
Read Matthew Poole on James 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Ver. 12. Both yield salt water and fresh] That is strange that is reported of the rivers of Peru, that after they have run into the main sea, yea, some write 20 or 30 miles, they keep themselves unmixed with the salt water; so that a very great way within the sea men may take up as fresh water as if they were near the land. (Abbot’ s Geog.) But that is as sure as strange, that an eyewitness reporteth of the Danube and Sara (two great rivers in Hungary), that their waters meeting mingle no more than water and oil; so that near the middle of the river I have gone in a…
Read John Trapp on James 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Can the fig-tree, my brethren, bear olive berries? either a vine, figs?—Read, Can a fig-tree bear olives, or a vine, figs? The inquiry sounds like a memory of our Lord’s, “Do men gather grapes of thorns, or figs of thistles?” (Matthew 7:16.) So can no fountain . . .—This, the last clause of the sentence above in the Authorised version is very confused in the original, but seems to be merely this, Neither can salt (water) bring forth fresh; or, as Wordsworth renders it, Nor can water that is salt produce what is sweet. And such in effect is Alford’s comment: “If the mouth emit cursing, thereby making itself a brackish spring, it cannot to any purpose also emit the sweet stream of praise…
Read Charles John Ellicott on James 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. So can no fountain both yield salt water and fresh.] For the reading of the common text, which is οὑτωςουδεμιαπηγηἁλυκονκαιγλυκυποιησαιὑδωρ, so no fountain can produce salt water and sweet, there are various other readings in the MSS. and versions. The word ουτως, so, which makes this a continuation of the comparison in James 3:11, is wanting in ABC, one other, with the Armenian and ancient Syriac; the later Syriac has it in the margin with an asterisk. ABC, five others, with the Coptic, Vulgate, one copy of the Itala, and Cyril, have ουτεἁλυκονγλυκυποιησαιὑδωρ, neither can salt water produce sweet. In the Syriac and the Arabic of Erpen, it is, So, likewise, sweet water…
Read AdamClarke on James 3 →CambridgeThe Cambridge Bible for Schools and Colleges12. Can the fig tree, my brethren, bear olive berries?…] The comparison here also has an eminently local character. The court-yard of well-nigh every house had its vine and fig-tree (2 Kings 18:31). The Mount of Olives supplied the other feature. The idea, as a whole, is parallel to that of Mat 7:16-17, and may well have been suggested by it.so can no fountain both yield salt water and fresh] The better MSS. give a somewhat briefer form, Neither can a salt (spring) yield sweet (the same adjective as in the preceding verse) water. The comparison seems at first to break down, as the fact which it was meant to illustrate was that “blessing and cursing” did issue from the same mouth. What is…
Read Cambridge on James 3 →Albert Barnes1798–1870Barnes' Notes on the BibleCan the fig-tree, my brethren, bear olive-berries? - Such a thing is impossible in nature, and equally absurd in morals.
Read Albert Barnes on James 3 →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
My brothers, can a fig tree grow olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.
Can a fig tree, my brothers, yield olives, or a vine figs? Thus no spring yields both salt water and fresh water.
My brothers, can a fig tree grow olives, or a grapevine bear figs? In the same way, no spring can produce both salt water and fresh water.
Can a fig tree produce olives, my brothers and sisters, or a vine produce figs? Neither can a salt water spring produce fresh water.
Tyndale line
Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
can a fig tree, my brethren, yield olives, or a vine figs? neither can salt water yield sweet.
Can a fig tree, my brethren, yield olives, or a vine figs? neither can salt water yield sweet.
Can the fig-tree, my brethren, bear olive-berries? or a vine, figs? so no fountain can yield both salt water and fresh.
Can ye figge tree, my brethren, bring forth oliues, either a vine figges? so can no fountaine make both salt water and sweete.
Strictly literal
Can, my brethren, a fig produce olives, or a vine figs? Neither [can] salt [water] make sweet water.
is a fig-tree able, my brethren, olives to make? or a vine figs? so no fountain salt and sweet water [is able] to make.
Is a fig tree able, my brothers, to make olives? Or a vine figs? Neither is salty [water able] to have made sweet water.
Does a fig tree, my brothers, make olives? Or a grapevine, figs? Neither can salty water produce sweet water.
From the Latin
Can the fig tree, my brethren, bear grapes; or the vine, figs? So neither can the salt water yield sweet.
Simplified
My friends, a fig tree can't produce olives, and a vine can't produce figs, any more than a salt water spring can produce fresh water!
Is a fig-tree able to give us olives, my brothers, or do we get figs from a vine, or sweet water from the salt sea?
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.
Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus ? Sic neque salsa dulcem potest facere aquam.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܘ ܕܠܡܐ ܡܫܟܚܐ ܬܬܐ ܐܚܝ ܕܙܝܬܐ ܬܥܒܕ ܐܘ ܓܦܬܐ ܬܐܢܐ ܗܟܢܐ ܐܦ ܠܐ ܡܝܐ ܡܠܝܚܐ ܡܫܟܚܝܢ ܕܢܬܥܒܕܘܢ ܚܠܝܐ
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.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; — οὔτε — ἁλυκὸν — γλυκὺ ποιῆσαι ὕδωρ.¶
The standard critical text of the New Testament.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; — οὔτε — ἁλυκὸν — γλυκὺ ποιῆσαι ὕδωρ.¶
The previous edition, still widely cited.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; — οὔτε — ἁλυκὸν — γλυκὺ ποιῆσαι ὕδωρ.¶
The Society of Biblical Literature edition, freely licensed.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; — οὔτε — ἁλυκὸν — γλυκὺ ποιῆσαι ὕδωρ.¶
The edition that turned scholarship toward the earliest manuscripts.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; — οὔτε — ἁλυκὸν — γλυκὺ ποιῆσαι ὕδωρ.¶
An independent critical text built from the oldest witnesses then known.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; — οὔτε — ἁλυκὸν — γλυκὺ ποιῆσαι ὕδωρ.¶
A recent critical edition following documentary evidence closely.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; — — πηγὴ ἁλυκὸν καὶ γλυκὺ ποιῆσαι ὕδωρ.¶
The reading of the majority of surviving manuscripts.
μὴ δύναται, ἀδελφοί μου, συκῆ ἐλαίας ποιῆσαι ἢ ἄμπελος σῦκα; οὕτως — πηγὴ ἁλυκὸν καὶ γλυκὺ ποιῆσαι ὕδωρ.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| οὕτως thus | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| οὔτε Nor | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| πηγὴ spring | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καὶ and | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in James 3:12
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.
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
δύναμαι, transliterated as dunamai, means 'to be able' or 'to have power.' It can refer to personal ability, permission, or opportunity. In the New Testament, it appears in various contexts, such as in Matthew 6:24 and Mark 2:7. The lexicons indicate that it can be used with an infinitive or an accusative, but there is some variation in the forms and usages noted in different sources.
δύναμαι, depon.,
[in LXX chiefly for יָכֹל ;]
to be able, have power, whether by personal ability, permission, or opportunity: c. inf. (M, Pr., 205; WM, § 44, 3) pres., Mt 6:24, Mk 2:7, Jo 3:2, I Co 10:21, al.; c. inf. aor., Mt 3:9, Mk 1:45, Jo 3:3, 4 Ro 8:39, al.; c. acc., to be able to do something: Mk 9:22, Lk 12:26; II Co 13:8; absol., to be able, capable, powerful: Read the full entry →
δύναμαι, depon. verb, pres. indic. 2 pers. sing. δύνασαι and, acc. to a rarer form occasional in the poets and fr. Polyb. on to be met with in prose writ. also (cf. Lob. ad Phryn. p. 359; [ WH. App. p.168; W.§ 18, 2b.; Veitch 8. v.]), δύνῃ (Mk. ix. 22 sq. L T Tr WH; [Lk. xvi. 2 T WH Tr txt. ]; Rey. ii. 2); impf. ἐδυνάμην and Attic ἠδυνάμην, between which forms the Mss. and editions are almost everywhere divided, [in Mk. vi. 19; xiv. 5; Lk. Vili. 19; xix. 3; Jn. ix. 33; xii. 39 all edd. read 78., so RG in Mt. xxvi. 9; Lk. i. 22; Jn. xi. 37; Rev. xiv. 3; on the other hand, in Mt. xxii. 46; Lk. i. 22; Jn. xi. 37; Rey. xiv. 3, L T Tr WH all read ἐδ., so T WH in Mt. xxvi. 9; RGin Mt. xxii. 46. Cf. WH. App. p. 162; W. § 12, 1b.; B. 83 (29) ]; fut. δυνήσομαι ; 1 aor. ἠδυνήθην and (in Mk. vii. 24 T WH, after codd. 8B only; in Mt. xvii. 16 cod. B) ἠδυνάσθην (cf. [WH τι. 5. and p. 169]; Kiihner §…
Read the full entry →δύναμαι. The following exx. of this common verb may be cited— P Par 471° (c. B.C. 153) (= Selections, p. 22) ἐνβέβληκαν (sc. οἱ θεοὶ) ὑμᾶς εἰς ὕλην μεγάλην Kal οὗ δυνάμεθα ἀποθανεῖν, ““they have cast us into a great forest, where we may possibly die,” P Oxy IV. 743% (B.c. 2) οὐκ ἠδυνάσθην συντυχεῖν ᾿Α., “1 was unable to meet A.,” 26. 7γ4413 (B.c. 1) [ΞΞ Selections, p. 33) πῶς δύναμαί σε ἐπιλαθεῖν ; ‘how can I forget you?”, P Lond 144™ (?i/a.p.) (ΞΞ 11. p. 253) ἵνα δυνηθῇ τὸ παιδάριόν μου ἐλθεῖν mpd[s ple, P Oxy LIT. 47218 (4 A.D. 130) οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ᾽ ἀρχὴν γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is impossible for that to have been stolen which neither ever existed at all nor could exist” (Edd.). It takes an ace. ve? (as in Lk 1255) in P Ryl IL. 7758 (A.p. 192) οὐ yap δύναμαι κοσμητείαν. In P Leid {50 (ii/B.c.) ἔφη δύνασθαι τὰ ἔργα πάντα ἐπιτελέσιν ἐν ἡλι (?—was ὀλίγαις…
Read the full entry →δύναμαι (dunamai) — be able.
δύνᾰμαι [ῠ],
2nd pers. singular δύνασαι [Refs 8th c.BC+]; Aeolic dialect and Doric dialect δύνᾳ [Refs 7th c.BC+]; δύνῃ is subjunctive, [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural δυνέαται [Refs 5th c.BC+]; subjunctive δύνωμαι, Ionic dialect 2nd pers. singular δύνηαι [Refs 8th c.BC+]: imperfect 2nd pers. singular ἐδύνω [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural ἐδυνέατο [Refs 5th c.BC+]: future δυνήσομαι [Refs 8th c.BC+]; Doric dialect δυνᾱσοῦμαι [Refs 4th c.BC+]: aorist ἐδυνησάμην [Refs 8th c.BC+], Epic dialect δυν- [Refs]; subjunctive δυνήσωνται [Refs 7th c.BC+], never in good Attic dialect, falsa lectio in [Refs 4th c.BC+]passive forms, Epic dialect, Ionic dialect, Lyric poetry, ἐδυνάσθην or δυνάσθην [Refs 8th c.BC+]; Trag. and Attic dialect Prose ἐδυνήθην [Refs 5th c.BC+]: perfect δεδύνημαι [Refs 4th c.BC+] —The double…
Read the full entry →δύναμαι
dunamai
of uncertain affinity; to be able or possible:--be able, can (do, +
-not), could, may, might, be possible, be of power.
δύναμαι
v.
I am powerful, am able
δύναμαι decl. in pres. and imperf. like ἵσταμαι Dep.
to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, id. Od.; οἱ δυνάμενοι men of power, Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
to be able, i. e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, id. Thuc.; ὡς δύναμαι μάλιστα as much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
to pass for, i. e.
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
207 occurrences in the New Testament, rendered 33 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 159 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.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
Σάρρα δὲ γεννηθέντα τὸν Ἰσμαῆλον ἐκ τῆς δούλης αὐτῆς Ἀγάρης τὸ μὲν πρῶτον ἔστεργεν οὐδὲν ἀπολείπουσα τῆς πρὸς ἴδιον υἱὸν εὐνοίας, ἐτρέφετο γὰρ ἐπὶ τῇ τῆς ἡγεμονίας διαδοχῇ, τεκοῦσα δʼ αὐτὴ τὸν Ἴσακον οὐκ ἠξίου παρατρέφεσθαι τούτῳ τὸν Ἰσμαῆλον ὄντα…
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
τε ἐπιμελόμενος ἵνα ὑγιαίνηις καὶ ἡμῖν γράφων ἐάν τί σοι βούληι γίνεσθαι ὧν ἡμεῖς δυνάμεθα. καλῶς δʼ ἂν ποιήσαις ἀγοράσας ἡμῖν ἵνα ὡς ἂν παραγενώμεθα ἔχωμεν μέλιτος τοῦ βελτίστου
φόρωι τοῦ λζ ἔτους, συνφωνήσας Ἡρακλείδης μετὰ Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ
τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι γυναῖκας ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν
ἀδελφός is built from a copulative particle and δελφύς, meaning 'womb.' It primarily refers to a brother, either by birth or in a broader sense, such as a fellow Christian or a member of the same nation. In the New Testament, it appears in various contexts, including familial and spiritual relationships, as seen in Matthew 1:2 and 1 Corinthians 1:1.
ἀδελφός, -οῦ, ὁ
(< ἀ- copul., δελφύς, womb),
in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102 f.), for אָח;]
lit. of a brother (Ge 4:2, al.).
Of a neighbour (Le 19:17).
Of a member of the same nation (Ex 2:14, De 15:3). In NT in each of these senses (1. Mt 1:2, al.; 2. Mt 7:3; 3. Ro 9:3) and also,
ἀδελφός, -οῦ, ὁ, (fr. a copulative and δελφύς, from the same womb; cf. ἀγάστωρ), [fr. Hom. down]; 1. a brother (whether born of the same two parents, or only of the same father or the same mother): Mt. i. 2; iv. 18, and often. That ‘the brethren of Jesus,’ Mt. xii. 46, 47 [but WH only in mrg.]; xiii. 55 sq.; Mk. vi. 3 (in the last two passages also sisters); Lk. viii. 19 sq.; Jn. ii. 12; vii. 8; Acts i. 14; Gal. i. 19; 1 Co. 1. 5, are neither sons of Joseph by a wife married before Mary (which is the account in the Apocryphal Gospels [ef. Thilo, Cod. Apocr. N. T. i. 8362 sq.]), nor cousins, the children of Alpheus or Cleophas [i. 6. Clopas] and Mary a sister of the mother of Jesus (the current opinion among the doctors of the church since Jerome and Ausustine [ef. Bp. Lghtft. Com. on Gal., diss. ii.]), according to that use of language by which ἀδελφός like the Hebr. τὶ denotes any…
Read the full entry →ἀδελφός. For the literal and the more general derived sense we may quote Sy// 474° ἀδελφοὶ ols κοινὰ τὰ πατρῷα, and 276" διὰ τὸ Μεσσαλιήτας εἶναι ἡμῖν ἀδελφούς]. In P Lond 421 (B.C. 168) (= I. p. 30, Selections p. 9) ᾿Ισίας Ἡφαιστίωνι τῶι ἀδελφῶ[ι χαί(ρειν)], it seems probable that Isias is
ἀδελφός (adelphos) — brother.
ἀδελφός [ᾰ],
(ἀ- copulative, δελφύς, [Refs 4th c.BC+]; compare ἀγάστωρ) properly, son of the same mother:
I. as substantive, ἀδελφός, ὁ, vocative ἄδελφ; Epic dialect, Ionic dialect, and Lyric poetry ἀδελφεός (genitive -ειοῦ in [Refs 8th c.BC+]:—brother, [Refs 8th c.BC+]; ἀδελφοί brother and sister, [Refs 5th c.BC+]; so of the Ptolemies, θεοὶ ἀδελφοί[Refs 3rd c.BC+]; ἀπ᾽ ἀμφοτέρων ἀδελφεός[LXX+5th c.BC+]
I.2. kinsman,[LXX]; tribesman, Ex.[Refs]
I.3. colleague, associate, [Refs]; member of a college, [Refs]
I.4. term of address, used by kings, [LXX+2nd c.BC+], etc.:—as a term of affection, applicable by wife to husband, [LXX+2nd c.BC+]
I.5. brother (as a fellow Christian), [NT]; of other religious communities, e.g. Serapeum, [Refs 2nd c.BC+]
ἀδελφός
adelphos
from 1 (as a connective particle) and delphus (the womb); a brother
(literally or figuratively) near or remote (much like 1):--brother.
see GREEK for 1
see GREEK for 1
ἀδελφός, οῦ, ὁ
n.m.
a brother
ἀδελφός adelphos 343x
a brother, near kinsman or relative; one of the same nation or nature; one of equal rank and dignity; an associate, a member of the Christian community
ἀδελφός α copul. , δελφύς; cf. Lat. couterinus ἀδελφοί are properly sons of the same mother:
as Subst., ἀδελφός, ὁ, voc. ἄδελφε (not -φέ), ionic ἀδελφεός, epic -ειός:—a brother, or generally, a near kinsman, ἀδελφοί brother and sister, like Lat. fratres, Eur.; ἀδελφεοὶ ἀπ᾽ ἀμφοτέρων brothers by both parents, i. e. not half-brothers, Hdt.
a brother (as a fellow Christian), NTest.
adj., ἀδελφός, ή, όν, brotherly or sisterly, Trag., Plat.
like Lat. geminus, gemellus, of anything in pairs, twin, Xen.:—then, just like, c. gen. or dat., ἀδελφὰ τῶνδε, ἀδελφὰ τούτοισι Soph.
Noun-VPM — Noun · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
N-VPM Part of Speech: Noun Case: Vocative Number: Plural Gender: Masculine
348 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 419 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
οἱ μὲν οὖν ἀδελφοὶ διαφόροις ἔχαιρον ἐπιτηδεύμασιν·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ
ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει
ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
συκῆ (transliterated as sykē) means 'fig-tree' and is derived from the word for fig, σῦκον. It appears in various New Testament passages, including Matthew 21:19-21 and Mark 11:13. The term has a consistent meaning across lexicons, primarily referring to the fig-tree itself.
συκῆ (contr. fr. συκέα), -ῆς, ἡ
(< σῦκον),
[in LXX for תְּאֵנָה ;]
a fig-tree: Mt 21:19-21 24:32, Mk 11:13, 20, 21 13:28, Lk 13:6, 7 21:29, Jo 1:49, 51, Ja 3:12, Re 6:13.†
συκῆ, -ῆς, ἡ, (contr. fr. συκέα), fr. Hom. down, Hebr. MIND, α fig-tree: Mt. xxi. 19-21; xxiv. 32; Mk. xi. 13, 20 sq.; xiii. 28; Lk. xiii. 6 sq.; xxi. 29; Jn. i. 48 (49), 50 (51); das. iii. 12; Rev. vi.13. [Cf. Léw, Aram. Pflanzennamen, ὃ 335. ]
συκῆ, ‘*fig-tree”? (Mt 2119, αὐ}: PSI V. 4995 (B.c. 257-6) σπούδασον δὲ kal Kpadas ἀποστεῖλαι τῶν συκῶν. For the adj. σύκινος see P Cairo Zen I. 590331" (B.c. 257) σύκινα Xta, ‘*Chian jars containing figs,” and P Tebt II. 513
συκῆ (sukē) — fig tree.
Included with: σῡκέα, ἡ,
only Doric dialect (see. συκία), Epic dialect nominative plural συκέαι [Refs 8th c.BC+]; Ionic dialect accusative singular συκέην [Refs 5th c.BC+]; elsewhere only in contraction or analogical forms from συκῆ (Epic dialect and Ionic dialect nominative συκῆ [Refs 8th c.BC+]:—fig-tree, Ficus Carica, [Refs 8th c.BC+]; for various kinds, see [Refs 4th c.BC+]; ἱερὰ σ. a suburb of Eleusis, where Demeter first produced the fig-tree, [Refs 2nd c.AD+]
2. σ. Αἰγυπτία,= κερωνία, [Refs 4th c.BC+]
3. σ. περὶ τὴν Ἴδην, Amelanchier, Amelanchias vulgaris, [Refs]
4. ={χαμαισύκη}, [Refs 1st c.AD+]
5. banyan, Ficus bengalensis, [Refs]
II. ={σῦκον} 1, fig, [Refs 5th c.BC+]
III. a tar or resin in Aleppo pine, [Refs 4th c.BC+]
συκῆ
suke
from 4810; a fig-tree:--fig tree.
see GREEK for 4810
συκῆ, ῆς, ἡ
n.f.
a fig-tree
συκῆ sykē 16x
a fig tree, Mt. 21:19
συκῆ σῦκον the fig-tree, Lat. ficus (the fruit being σῦκον), Od.
= σῦκον I, a fig, Ar.
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
16 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 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 21 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.
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
The Greek word ἐλαία (lemma: elaia) means 'olive tree' or 'olive' (the fruit). It appears in various contexts, including references to the Mount of Olives in the New Testament (e.g., Matthew 21:1). The word has roots in both classical and biblical Greek, with its usage spanning from ancient literature to the Septuagint.
ἐλαία, -as, ἡ. [fr Hom. down], Sept. for ΠῚ; 1. an olive tree: Ro. xi. 17, 24; plur. Rev. xi. 4. τὸ ὄρος τῶν ἐλαιῶν (for OI 7, Zech. xiv. 4), the Mount of Olives, so called from the multitude of olive-trees which grew upon it, distant from Jerusalem (Joseph. antt. 20, 8, 6) five stadia eastward (cf. Win. RWB. s. v. Oelberg; Arnold in Herzog x. p. 549 sqq.; Furrer in Schenkel iv. 354 sq.; [Grove and Porter in BB.DD.]}): Mt. xxi. 1; xxiv: 3; xxvi. 30; Mk. xi. 1; xiii. 3; xiv. 26; Lk. xix. 37; xxii. 39; Jn. viii. 1 Rec.; (on Lk. xix. 29; xxi. 37, see ἐλαιών). 2. an olive, the fruit of the olive-tree: das. iii. 12.
ἐλαία. In the magical spell for casting out demons, P Par 574123᾽ (ili/A.D.) (= SelectZons, p. 113), the instruction is given— βάλε ἔμπροσθεν αὐτοῦ κλῶνας ἐλαίας, “place before him (i.e. the possessed one) branches of the olive-tree.” See also CP Herm I. 2815 ἐλαῖα[ι] ἐσκορπισμέναι ζωφυτοῶσαι f. The word refers to the fruit, as in Jas 315, in P Hib 1. 498 (c. B.C. 257) ὅπως ἂν ἐμβάληται τὰς ἐλαίας els Bikous, P Fay 13018 (iii/A.D.) κεράμιν ἐλεῶν (1. ἐλαιῶν), P Oxy XII. 14947® (early iv/A.D.) ἀγοράσω ἐλέας κνίδια waded, “1 will buy some old jars of olives ’’ (Edd.), where the sense is collective as in the next exx. For contracted forms from a nom. ἐλάα, see P Ryl 11. 977 (A.D. 139) τὸν δὲ κατασπασμὸν τῆς ἐλᾶς ποησόμεθα, ““ we will perform the gathering of the olives,” 7. 13011 (A.D. 31) ἐτρύγησαν ἐκ τῶν καρπῶν οὐκ ὀλίγην ἐλᾶν, “they gathered of the fruits a quantity of olives,” and 76.…
Read the full entry →ἐλαία (elaia) — olive tree.
ἐλαία,
Attic dialect ἐλάα, ἡ, olive-tree, [Refs 8th c.BC+]; ἱερὴ ἐ[Refs 5th c.BC+] to run beyond the olives, which stood at the end of the Athenian racecourse, i.e. to go too far, [Refs 5th c.BC+], ubi see Scholia; of the Indian Olea cuspidata, [Refs 4th c.BC+]
2. variety of δάφνη [Refs 1st c.BC+]
II. olive, [Refs 5th c.BC+] —Acc. to Grammars ἐλάα was the proper form in this sense, ἐλαία in the first; but ἐλάα is simply the Attic dialect form,[Refs 3rd c.BC+]
III. naevus on the skin, Melamp.[Refs]
IV. ={δίφρου Κυρηναϊκοῦ μέρος}, [Refs 5th c.AD+], the penultimate is long, [Refs 5th c.BC+]; but ἐλᾰῶν in [Refs 1st c.AD+]
ἐλαία
elaia
feminine of a presumed derivative from an obsolete primary; an olive
(the tree or the fruit):--olive (berry, tree).
ἐλαία, ας, ἡ
n.f.
an olive tree
ἐλαία the olive-tree, Lat. olea, oliva, Hom., etc.; said to have been produced by Athena in her contest with Poseidon, Hdt., Soph.; φέρεσθαι ἐκτὸς τῶν ἐλαῶν to run beyond the olives, which stood at the end of the Athenian race-course, i. e. to go too far, Ar.
the fruit of the olive-tree, an olive, id. Ar.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 15 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν ἀμπέλους καὶ ἐλαιῶν ἢ μηλεῶν ἢ ῥοιῶν ἢ τῶν παραπλησίων δένδρα οἴεσθαι * * * πολλὴ καὶ δυσθεράπευτος εὐήθεια.
ἐπανελθούσης δὲ πεπηλωμένης ἅμα καὶ θαλλὸν ἐλαίας κομιζούσης, μαθὼν τὴν γῆν ἀπηλλαγμένην τοῦ κατακλυσμοῦ μείνας ἄλλας ἑπτὰ ἡμέρας τά τε ζῷα τῆς λάρνακος ἐξαφίησιν αὐτός τε μετὰ τῆς γενεᾶς προελθὼν καὶ θύσας τῷ θεῷ συνευωχεῖτο τοῖς οἰκείοις.
Μαικηνοῦ καὶ Πωλλίωνος, νυνὶ δὲ … βορρᾶ … … λιβὸς ὁ τῶν τέκνων Εὐάνδρου ἐλαιὼν ἀνὰ μέσον οὔσης τῆς διώρυγος διʼ ἧς ποτίζεται καὶ ἐκχεῖται ὁ κλῆρος, ἀπηλιώτου ὁ
Γέμελλον ἐλαιὼν ἀρουρῶν ια 𐅵 ιϛ λβ καὶ εἰς Λογγινίαν Ἀρτεμιδώραν καὶ εἰς Γαῖον Ἰούλιον Σατορνεῖλον
r,1 Σωκρατ αλλω προσ … ἐλαίας δραχμὰς ρκ Ἰσίδωρος δοῦλος Ἀπολ δ χ … δ δραχμὰς νβ προς … δραχμὰς
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
579 occurrences in the New Testament, rendered 194 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 566 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 343 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 457 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word ἄμπελος (transliterated as ampelos) means 'vine' and refers specifically to grapevines. It appears in various contexts in the New Testament, including metaphorical uses related to Christ in John 15. The word is derived from a root meaning 'to coil,' reflecting the vine's growth pattern. It also has broader applications in literature, covering climbing plants and vineyards.
ἄμπελος, -ov, ἡ, [fr. Hom. down], a vine: Mt. xxvi. 29; ΜΚ. xiv. 25; Lk. xxii. 18; Jas. iii, 12. In Jn. xv. 1,4 sq. Christ calls himself a vine, because, as the vine imparts to its branches sap and productiveness, so Christ infuses into his followers his own divine strength and life. du. τῆς γῆς in Rey. xiv. 18 [Rec
ἄμπελος is amply vouched for in the papyri, as in BGU IV. 1119), 1123? (both time of Augustus), and P Lond 9218 (late ii/iii A.D.) (=TIII. p. 134) ἦσαν ἐν ἀμπέλῳ, ‘planted with vines.” InP Petr I. 294 (iii/B.c.) πεφύτευται δὲ Kal ἡ ἄμπελος πᾶσα, d. is used in a collective sense: cf. P Flor I. κοῦ (A.D. 268) ἐξ ἴσον ti[s ἀμπέϊλου μεριζομένης. This use of ἄμπελος (so ΜΟΥ ἀμπέλι) which makes it equivalent to ἀμπελών, occurs also in the Median parchments, P Said Khan (B.c. 88 and 22), deeds concerning the transfer of a **vineyard,” which is never called ἀμπελών in the documents. We may probably apply this use in Rev 1418.19, and perhaps in Didache 9%,
ἄμπελος (ampelos) — vine.
ἄμπελος, ἡ,
any climbing plant with tendrils, especially grape-vine, Vitis vinifera (ἄ. οἰνοφόρος[Refs 1st c.AD+]; ἄ.τῆς Ἴδης is a variety, V.see. apyrena, grape-currant, [Refs 8th c.BC+]; πυροὶ καὶ κριθαὶ καὶ ἄμπελοι[Refs 8th c.BC+]; ἄ. τὴν περὶ τὸ ἱερὸν κόπτοντες, in collective sense (compare ἵππος, ἡ), [Refs 5th c.BC+]; of wine, ἀμπέλου δρόσος[Refs 5th c.BC+]
2. ἄ. ἀγρία wild vine, Vitis silvestris, [Refs 4th c.BC+]
3. ἄ. λευκή bryony, Bryonia cretica, [Refs 1st c.AD+] white grape, [Refs 4th c.BC+]
4. ἄ μέλαινα black bryony, Tamus communis, [Refs 1st c.AD+]
5. ἄ. ποντία wrack, Fucus volubilis, [Refs 4th c.BC+]
II. vineyard, [Refs 2nd c.AD+]
III. engine for protecting besiegers, mantlet, [Refs 2nd c.AD+]
ἄμπελος
ampelos
probably from the base of 297 and that of 257; a vine (as coiling
about a support):--vine.
see GREEK for 297
see GREEK for 257
ἄμπελος, ου, ἡ
n.f.
a vine
ἄμπελος ampelos 9x
a vine, grape-vine
ἄμπελος Perh.from ἀμπί (aeolic for ἀμφί), ἕλιξ, from its clasping tendrils. a vine, Lat. vitis, Od., etc.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
vin:
1. Hebrew Words:
(1) gephen, usually the cultivated grape vine. In Nu 6:4; Jud 13:14 we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); 2Ki 4:39, gephen sadheh English Versions of the Bible "wild vine"; De 32:32, gephen cedhom, "vine of Sodom."
Vine
One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that “they bare it between two upon a staff” (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (
the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special…
Of this valuable and familiar plant there are several varieties, the natural products of warm climates, where also it has been cultivated from the earliest times. Hence the early and frequent mention of its products in Scripture, Ge 9:20 14:18 19:22 Job 1:18. The grape-vine grew plentifully in Palestine, De 8:8, and was particularly excellent in some of the districts. The Scriptures celebrate the vines of Sibmah and Eshcol; and profane authors mention the excellent wines of Gaza, Sarepta, Lebanon, Sharon, Ascalon, and Tyre. See SOREK.
The grapes of Egypt, Ge 40:11, being small, we may easily conceive of the surprise which was occasioned to the Israelites by witnessing the…
9 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 43 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκατέρα γὰρ τῶν ἰσημεριῶν ἑβδόμῳ γίνεται μηνί, καθ’ ἃς καὶ ἑορτάζειν διείρηται νόμῳ τὰς μεγίστας καὶ δημοτελεστάτας ἑορτάς, ἐπειδήπερ ἀμφοτέραις τὰ ὅσα ἐκ γῆς τελειογονεῖται, ἔαρι μὲν ὁ τοῦ σίτου καρπὸς καὶ τῶν ἄλλων ὅσα σπαρτά, μετοπώρῳ δὲ ὁ τῆς…
Ἔλεγε δʼ οὖν ἰδεῖν κατὰ τοὺς ὕπνους τριῶν κλημάτων πεφυκυίας ἀμπέλου βότρυς ἐξ ἑκάστου ἀποκρέμασθαι μεγάλους ἤδη καὶ πρὸς τρύγητον ὡραίους, καὶ τούτους αὐτὸς ἀποθλίβειν εἰς φιάλην ὑπέχοντος τοῦ βασιλέως διηθήσας τε τὸ γλεῦκος δοῦναι τῷ βασιλεῖ…
ὧ ἀνόητοι, συμβάλετε ἑαυτοὺς ξύλῳ: λάβετε ἄμπελον: πρῶτον μὲν φυλλοροεῖ, εἶτα βλαστὸς γίνεται, εἶτα φύλλον, εἶτα ἄνθος, καὶ μετὰ ταῦτα ὄμφαξ, εἶτα σταφυλὴ παρεστηκυῖα.
σιϛ πεντώβολον ζ Αὐρήλιος Ἄλκιμος ὁ καὶ Διονύσιος ναυβίου δραχμὰς ζ διώβολον εδ καὶ ἀμπέλου δραχμὰς πη τριώβολον ἡμιωβέλιον τόκου τιμῆς ὑπαρχόντων δραχμὰς κζ τετρώβολον χαλκοῦς 2 η Αἴλις
1 Θεαδελφείας· Ἀπολλωνάριον Ἡρακλείδου ζ ἔτους, ἀμπέλου γρϙε, ναυβίου ρξ, προσδιαγραφομένων χοε, ἐπαρουρίου Βρκε, προσδιαγραφομένων ρξε, κολλύβου ρι· γίνονται χαλκοῦ τάλαντον
Μεγίστου Βρεταννικοῦ Μεγίστου Εὐσεβοῦς Σεβαστοῦ Φαμενὼθ δ ἀριθμήσεως Μεχείρ. διέγραψεν Ἰούλιος Σερῆνος ἀπὸ δεκαδαρχῶν ἀμπέλου κ ἔτους Ἡφαιστιάδος χαλκοῦ τάλαντον α ναυβίου γ προσδιαγραφομένων Ασν ἐπαρουρίου Δ προσδιαγραφομένων τ
The Greek word σῦκον (lemma: sukon) means 'a fig' and is derived from the fruit of the fig tree (συκῆ). It appears in the New Testament in verses such as Matthew 7:16 and Mark 11:13. The lexicons also note its use in various proverbs and idioms, highlighting cultural references to figs.
σῦκον, -ov, τό, fr. Hom. down, Hebr. Nf, a fig, the ripe fruit of ἡ συκῆ [4- v-]: Mt. vii. 16; Mk. xi. 13; Lk. vi. 44; Jas. iii. 12.
σῦκον, “a fig’’: P Cairo Zen II. 592698 (B.c. 234) σ͵ήνκων καὶ ῥοῶν, ‘‘figs and roses,’’ BGU IV. 112018 (B.c. 5) δισχίλια σῦκα, P Oxy III. 529° (ii/a.p.) σφυρίδιν τραγημάτων éx@(= 0)v ἀρίθμια σῦκα p, ‘‘a basket of dessert containing 100 figs” (Edd.), 26. XIV. 163174 (A.D. 280) σύκων θερινῶν . . τετρακοσίων, ‘‘ 400 summer figs,’’and P Flor 11. 176*° (A.D. 256) ἐκ τῆς τῶν σύκων κακίας. This last document shows us also the dim. συκάριον---ϑ τέσσαρα κερτύλλια συκαρίων σαπρῶν. With our ‘‘as like as two peas” cf. Herodas VI. 60 σῦκον εἰκάσαι σύκῳ. For συκών, “ figgarden,’’ as in LXX Jer 517, see BGU 11. 5633-3 (ii/a.p.).
σῦκον (sukon) — fig.
σῦκον,
Boeotian dialect τῦκον [Refs 5th c.BC+], τό, fruit of the συκῆ, fig, [Refs 8th c.BC+]; βασίλεια σ. were a large kind, [Refs 4th c.BC+]; to eat figs in the heat of the day was thought to cause fever, [Refs 5th c.BC+]; ξηρὰ σ. [Refs 5th c.BC+] 'as different as chalk from cheese', [Refs 4th c.AD+]; σύκῳ.. σ. οὐδὲ ἓν οὕτως ὅμοιον γέγονεν poetical cited in [Refs 3rd c.BC+]; σῦκα αἰτεῖν, proverbial for τρυφᾶν, [Refs 5th c.BC+]; σῦκον χειμῶνος ζητεῖν, of a foolish enterprise, [Refs 2nd c.AD+]
2. σ. Αἰγύπτιον, fruit of κερωνία, [Refs 4th c.BC+]
II. from its shape, a large wart on the eyelids, [Refs 5th c.BC+]; of tumours in other places, [Refs 2nd c.AD+]
III. pudenda muliebria, [Refs 5th c.BC+]
σῦκον
sukon
apparently a primary word; a fig:--fig.
σῦκον, ου, τό
n.n.
a fig
σῦκον σῦκον, ου, τό, the fruit of the συκῆ, a fig, Lat. ficus, Od., etc.: proverb., σῦκα αἰτεῖν, i. e. to be dainty, Ar.
a wart on the eyelid, id. Ar.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
4 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 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 7 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.
σῦκα γὰρ ἢ σταφυλὴν ἢ συνόλως καρπὸν οὐδεὶς γεωργῶν περικαθαίρει.
τὰ μέν γε βασιλικώτατα σταφυλήν τε καὶ σῦκον δέκα μησὶν ἀδιαλείπτως χορηγεῖ, τοὺς δὲ λοιποὺς καρποὺς διʼ ἔτους ὅλου περιγηράσκοντας ἑαυτοῖς·
δέκα πέντε πράσου γλυκέως ταγὰς πεντήκοντα κεφαλωτὰ … α σταφυλῆς βοτρύας ἑξήκοντα παλίουρα δισχίλια σῦκα δισχίλια … υξων καλάθια πέντε στελεις χλωρὰς ἑκατὸν πασ … ερας πεντήκοντα κάλλυνθρα φοινίκων
ν Θοτσύτμιν … … . ὡς δὲ οὐδὲ ἴχνος ἐθεώρουν καὶ τῆς συκα … … ο … γεγονυίης ἐπὶ τὴν ἔπαυλίν μου ἐπορεύθησαν καὶ ἐκεῖ θεωρήσαντες οὐτὲ
ῥόας εἴκοσι καὶ ἐλαίας μελαίνης ἀρτάβης τετάρτου χοινίκων δύο , περσικῶν ξηρῶν ἀρταβῶν ἑκατὸν, σύκων διακοσίων , μυξῶν ξηρῶν χοινικὰς ὀκτὼ , ἀκίνδυνα πάντα παντὸς κινδύνου τῶν ὑπὲρ τῶν
The Greek word οὕτω (i.e., houto) is an adverb meaning 'in this way' or 'thus.' It is derived from the demonstrative pronoun οὗτος and is used in various contexts to refer to what precedes or follows in a statement. The New Testament employs it frequently, particularly in the Gospels and Acts, to clarify or emphasize descriptions and comparisons.
οὕτως, rarely (Bl., § 5, 4; WH, App., 146 f.) οὕτω, adv.
(< οὗτος),
[in LXX chiefly for כֵּן;]
in this way, so, thus;
referring to what precedes: Mt 5:16 6:30, Mk 10:43 14:59, Lk 1:25 2:48 15:7, Jo 3:8, Ro 1:15, I Co 8:12, al.; οὕτως καί, Mt 17:12, Mk 13:29, al.; pleonastically, resuming a ptcp. (cl.; v. Bl., § 74, 6), Ac 20:11 27:17.
οὕτω and οὕτως (formerly in printed editions οὕτω appeared before a consonant, οὕτως before a vowel; but [recent critical editors, following the best Mss. (“cod. Sin. has -ro but fourteen times in the N. T.” Scrivener, Collation ete. p. liv.; οἵ. his Introduction ete. p. 561), have restored οὕτως; viz. Treg. uniformly, 205 times; Taf. 203 times, 4 times + ; Lchm. 196 times, 7 times +w (all before a consonant); WH 196 times, 10 times -ro (all before a consonant); cf. Tdf. Proleg. p. 97; WH. App. p- 146 54.7; ef. W. § 5, 1b.; B. 9; [Lob. Pathol. Elementa ii. 213 sqq.]; ef. Kriiger § 11, 12, 1; Kiihner §72, 3 a.), adv., (fr. οὗτος), [fr. Hom. down], Sept. for 13, in this manner, thus, 80; 1. by virtue of its native demonstrative force it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so: Mt. vi. 30…
Read the full entry →οὕτως (ohutō, ohutōs) — thus(-ly).
οὕτως,
and before a consonant οὕτω (but sometimes οὕτως before a consonant, [Refs 5th c.BC+], and οὕτω before a vowel is found in Epic dialect Poets and _Ionic dialect_ Prose, see near the end); in Attic dialect strengthened
__A οὑτωσί [Refs 5th c.BC+]; see at {οὗτος Α}:— adverb of οὗτος, in this way or manner, so, thus: οὕτως is antecedent to ὡς, [Refs 8th c.BC+]; in Attic dialect also οὕτως ὥσπερ [Refs 5th c.BC+]; ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; ὡσαύτως, ὥσπερ.., οὕτω καὶ.. [Refs 5th c.BC+]; also οὕτως, ὅπως.. [Refs 5th c.BC+]; poetry also ὥστε.., οὕτω δὲ.. [Refs 5th c.BC+] is frequently left out after ὡς, ὡς ἔδοξεν αὐτοῖς, καὶ ἐποίουν ταῦτα [Refs 5th c.BC+] —Sts. οὕτω or -ως refers to what follows, thus, as follows, οὕτω χρὴ ποιεῖν: ἐὰν.. [Refs 5th c.BC+] followed by a quotation, [Refs 5th c.BC+]; καὶ οὕτως even…
οὕτω οὕτως
houto
houtos hoo'-toce
adverb from 3778; in this way (referring to what precedes or
follows):--after that, after (in) this manner, as, even (so), for all
that, like(-wise), no more, on this fashion(-wise), so (in like
manner), thus, what.
see GREEK for 3778
οὕτως
Adv
thus, so, in this manner
οὕτως houtōs 208x
thus, in this way, Mt. 1:18; 2:5; 5:16; et al. freq.; ὁς μὲν οὕτως, ὁς δὲ οὕτως, one so, and another so, one in one way, and another in another, 1 Cor. 7:7; so, Mt. 7:12; 12:40; 24:27, 37, et al. freq.; thus, under such circumstances, Acts 20:11; in such a condition, viz., one previously mentioned, Acts 27:17; 1 Cor. 7:26, 40; and, perhaps, Jn. 4:6; in an ordinary way, at ease, like Latin sic, perhaps, Jn. 4:6
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
215 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 419 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ συνγραφὴν πατρικῆς … ὑπογράφει ἐν τοῖς μάρτυσι ὁ Πατοῦς συνορῶν … τὴν ὑπογραφήν. οὕτως ἑκουσίως ὁ Καλλιμήδης … α διὰ μονογράφου Θορταίου ἔφεσιν λαβόν… τοῦ λδ ἔτους
r … ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι
καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν
The Greek word οὔτε (i.e., *oute*) is a negative particle meaning 'neither' or 'nor.' It is often used to connect negative clauses, as in 'neither... nor...' and can appear in various forms, such as οὐ... οὔτε. The New Testament uses it in several verses, including Galatians 1:12 and Revelation 5:4.
οὔτε, (ov and τέ), an adjunctive negative conj., [fr. Hom. down], (differing fr. μήτε as οὐ does fr. μή [q. v. ad init.], and fr. οὐδέ as μήτε does fr. μηδέ; see pyre and οὐδέ), neither; and not. 1. Examples in which οὔτε stands singly : a. οὐ... οὔτε, Rev. xii. 8 Rec. (where GL T Tr WH οὐδέ); xx. 4 RG (where L T Tr WH οὐδέν ; οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό, Rev. ν. 4; cf. W.491 (457); Β. 367 (315); οὐ... οὐδὲ... οὔτε, 1 Th. ii. 8 RG (where L T Tr WH more correctly οὐδέ) [W.493 (459); B. 368 (315)]; οὐδὲ... οὔτε (so that οὔτε answers only to the ov in οὐδέ), Gal. i. 12 Β GT WH txt. [W. 492 (458) ; B. 366 (814). Ὁ. οὔτε. .. καί, like Lat. neque ... et, neither. . .and: Jn. iv. 11; 3 Jn. 10, (Eur. Iph. T. 591; but the more common Grk. usage was ov... τέ, ef. Klotz ad Devar. ii. 2 p. 714; Passow 5. ν. Β. 2; [L. and 5. 8. νυ. II. 4]; W. § 55, 7; [Β. ὃ 149, 13 c.]).…
Read the full entry →οὔτε. P Petr III. 53 (7)® (iii/B.c.) (= Witkowski?, p. 45) οὐκ οἶμαί σε ἀγνοεῖν οὔτίε. .. . ἀἸπεσχίσθην drdaqd...., P Oxy XIV. 16418 (a loan with right of habitation—a,p. 68) οὐκ οὔσης pe οὔτ᾽ ἄλλῳ οὐδενὶ ἐξουσίας ἐκβάλλιν σε οὐδὲ τοὺς παρὰ σοῦ ἐκ τοῦ ἐνοικισμοῦ, ‘neither I nor any one else having the right to expel you or your agents from the habitation” (Edd.), 25. 1775® (iv/a.D.) οὐχ ὥκνησα οὔτε πάλιν ἠμέλησα. A good ex. of οὔτε. . . οὔτε is afforded by the well-known boy’s letter, P Oxy I. 1198 (ii/iii a.p.) (= Selections, p. 103), where the boy threatens his father thatif he does not take him to Alexandria—ovd μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε viyévw σε εἶτα, ““1 won't write you a letter, or speak to you, or wish you health” : cf. also BGU IT. 530% (i/a.p.) (= Selections, p. 60f.) οὔτε ἀντέγραψας οὔτε ἦλθας, ‘‘ you neither answered nor…
Read the full entry →οὔτε (oute) — neither.
οὔτε,
adverb, (οὐ, τε) joining negative clauses, as τε joins positive, but rare in the simple sense and not, [Refs 8th c.BC+]; οὔτε γὰρ ἐκείνους διδόναι, Latin neque enim, [Refs]; and occasionally in later writers, [Refs 4th c.BC+]
II. mostly repeated, οὔτε.., οὔτε.. neither.., nor.., Latin neque.., neque.., [Refs 8th c.BC+], as οὔτ᾽ ἂρ.., οὔτε..; οὔτ᾽ ἂρ.., οὔτ᾽ ἂρ..; οὔτ᾽ ἄρ τε.., οὔτ᾽ ἄρα.. [Refs 8th c.BC+]; οὔτ᾽ ἄρ.., οὔτε τι.., or οὔτε τι.., οὔτε..,[Refs 8th c.BC+]; so too οὔτε.., οὔτε μὴν.. [Refs 5th c.BC+]
II.2. frequently used to divide up a general negation into two or more parts, ὡς δ᾽ ἐν ὀνείρῳ οὐ δύναται φεύγοντα διώκειν, οὔτ᾽ ἂρ ὁ τὸν δύναται ὑποφεύγειν οὔθ᾽ ὁ διώκειν [Refs 8th c.BC+]: without a negative…
οὔτε
oute
from 3756 and 5037; not too, i.e. neither or nor; by analogy, not
even:--neither, none, nor (yet), (no, yet) not, nothing.
see GREEK for 3756
see GREEK for 5037
οὔτε
Neg.cj.
and not, neither, nor
οὔτε
οὐ τε and not, Il., Hdt.
mostly repeated, οὔτε . . , οὔτε . . , neither . . , nor . . , Lat. neque . . , neque . . , Hom., etc.: —οὔτε may be foll. by a posit. clause with τε, Lat. neque . . , et . . , οὔτ᾽ αὐτὸς κτενέει, ἀπό τ᾽ ἄλλους πάντας ἐρύξει he will both not kill and will defend, Il.:—the former οὔτε is sometimes omitted, ναυσὶ δ᾽ οὔτε πεζός [neither] by sea nor by land, Pind.
Adj-NSF-N — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF-N Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine Negative
87 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 91 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
ὁπόσην βούλει ὑπάρχειν σοι. ἀλλὰ περὶ μὲν τούτων παραγενόμενος αὐτὸς ἐπισκέψει· τὰς δὲ ληνοὺς οὔτε ἐπισκευάζει οὐδεὶς οὔτε ἄλλας οἰκοδομοῦσι, ὁ δὲ καιρὸς πάρεστι· Παχὼνς γὰρ πέρυσι κη ἠρξάμεθα
καὶ εἰσανηλωκέναι εἰς τὴν οἰκοδομὴν … … Φιλαδελφείαι ἐπʼ Ἀγήνορος τοῦ στρατηγοῦ καὶ Ἀρσινόη οὔτε τοὺς ε … … … … … … οὔτε ὡς ᾠκοδομήκει τὴν οἰκίαν, τοῦ
τῶι νεωτέρας ἀπολελεῖφθαι, ὡς δὲ κατὰ τὸ συνγενικὸν ἐπελθὼν σὺν τοῖς ἐνκαλουμένοις καὶ ἄλλοις οὔτε κατʼ ἀνχιστείαν ἀπογραψάμενοι οὔτε κατὰ διαθήκην ἀπολελειμμένοι ἐπίτροποι κατὰ τὸ σιωπώμενον ἐμβατεύσαντες εἰς τὴν
πηγή is a feminine noun meaning a spring or fountain, often used metaphorically to denote a source or supply of something, such as water or blood. It appears in various New Testament contexts, including James 3:11 and John 4:6. The term is derived from a root suggesting the idea of gushing or flowing, and it can also refer to metaphorical sources of emotions or qualities.
πηγή, -ῆς, ἡ,
[in LXX chiefly for עַיִן, also for מָקוֹר, etc.;]
a spring, fountain: Ja 3:11, II Pe 2:17; τ. ὑδάτων, Re 8:10 14:7 16:4; of a well fed by a spring, Jo 4:6; π. τοῦ αἵματος, of a flow of blood, Mk 5:29; metaph., Jo 4:14, Re 7:17 21:6.†
πηγή, -ῆς, ἡ, fr. Hom. down, Sept. chiefly for Py, PW, Wp2; @ fountain, spring: Jas. iii. 11, and Ree. in 12; 2 Pet. ii. 17; ὕδατος ἁλλομένου, Jn. iv. 14; τῶν ὑδάτων, Rey. viii. 10; xiv. 7; xvi. 4; of a well fed by a spring, Jn. iv. 6. ζωῆς πηγαὶ ὑδάτων, Rev. vii. 17; ἡ π. τ. ὕδατος τῆς ζωῆς, Rev. xxi. 6, (on both pass. see in ξωή, p. 274); ἡ π. TOU ἥρω a flow of blood, Mk. v. 29." ahyvupt: 1 aor. ἔπηξα; fr. Hom. down; to make fast, lo fit; to ee together, to build by fastening together : σκηνήν, Heb. viii. 2 [A. V. pitched. Comp.: προσ-πήγνυμι.}
πηγή, “spring”: cf. BGU IV. 1120 (B.c. 5) τὴν] ἐν τῇ ἀντλίᾳ πηγήν, “the spring in the ship's hold,” OG/S 168% (B.c. 116-81) ἡ τοῦ Νείλου πηγὴ ὀνομαζομέϊ νη, and Aristeas 89 πηγῆς ἔσωθεν πολυρρύτου φυσικῶς ἐπιρρεούσης. The
πηγή (pēgē) — flow.
πηγή,
Doric dialect πᾱγά, ἡ, running water, used by [Refs 8th c.BC+] always in plural, streams, πηγαὶ ποταμῶν [Refs 8th c.BC+]
2. metaphorically, of tears, πηγαὶ κλαυμάτων, δακρύων, streams.., [Refs 5th c.BC+]; also πηγαὶ γάλακτος, βοτρύων, [Refs 5th c.BC+]; πόντου πηγαῖς with sea-water, [Refs]; πηγαὶ τροφῆς τῷ γεννωμένῳ, of mother's milk, [Refs 5th c.BC+]
II. fount, source, τοῦ Νείλου [Refs 5th c.BC+]; πηγαὶ ἡλίου the fount of light, i. e. the South, [Refs 4th c.BC+]; πηγαὶ νυκτός the North, [Refs 5th c.BC+]; πυρὸς παγαί[Refs 5th c.BC+]; πηγὴ ἀργύρου, of the silver-mines at Laureion, [Refs 4th c.BC+]; τῆς ἀκουούσης π. δι᾽ ὤτων, i.e. the sense of hearing, [Refs 5th c.BC+]; ἀπὸ μιᾶς ἀρχῆς καὶ π. [Refs 4th…
πηγή
pege
probably from 4078 (through the idea of gushing plumply); a fount
(literally or figuratively), i.e. source or supply (of water, blood,
enjoyment) (not necessarily the original spring):--fountain, well.
see GREEK for 4078
πηγή, ῆς, ἡ
n.f.
a fountain, spring, well
πηγή πηγη, doric παγά, ἡ, mostly in pl. of running waters, streams, Hom., etc.; distinct from κρουνός (the spring or well-head), κρουνὼ δ᾽ ἵκανον καλλιρρόω, ἔνθα δὲ πηγαὶ δοιαὶ ἀναΐσσουσι Il.:—in sg., Aesch.
metaph. streams, of tears, πηγαὶ κλαυμάτων, δακρύων id. Aesch., Soph.; so, πηγαὶ γάλακτος Soph.; πόντου πηγαῖς with sea- water, Eur.; παγαὶ πυρός Pind.
= κρήνη, a fount, source, πηγαὶ ἡλίου the fount of light, i. e. the East, Aesch.:—in sg., πηγὴ ἀργύρου, of the silver-mines at Laureion, id. Aesch.; τῆς ἀκουούσης πηγῆς δι᾽ ὤτων, i. e. the sense of hearing, Soph.
metaph. the fount, source, origin, πηγὴ κακῶν Aesch.; ἡδονῶν, νοσημάτων Plat.
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
See FOUNTAIN; WELL.
Spring
(Heb. ‘ain, “the bright open source, the eye of the landscape”). To be carefully distinguished from “well” (q.v.). “Springs” mentioned in Josh. 10:40 (Heb. ‘ashdoth) should rather be “declivities” or “slopes” (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills.
12 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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 53 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ’ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλάνητές τε καὶ ἀπλανεῖς ἀρύτονται, καθ’ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς…
καὶ βοηθεῖν αὐτοῖς δοκιμάσας οὐκ ἀνέμεινεν, ἀλλʼ ἐπειχθεὶς καὶ κατὰ πέμπτην ἐπιπεσὼν νύκτα τοῖς Ἀσσυρίοις περὶ Δάνον, οὕτως γὰρ ἡ ἑτέρα τοῦ Ἰορδάνου προσαγορεύεται πηγή, καὶ φθάσας πρὶν ἐν ὅπλοις γενέσθαι τοὺς μὲν ἐν ταῖς κοίταις ὄντας ἀπέκτεινε…
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Ἀμμωνίου … ἀμπελῶνος ὄντος ἐν κώμῃ Ψαντανχνούβει τῆς Ἀραβίας τοῦ Λατοπολίτου … ου μέρους πηγῆς ἐξ ὀπτῆς πλίνθου· ὅρια τοῦ ἀμπελῶνος· νότου ἀμπελὼν Τοτοέους τοῦ Ἀμένωτος, βορρᾶ ἀμπελὼν Πιούνσιος
βιβλ … … … … Ἱβιτῶν α ὕδρευμα … … πηγὴ α … … … Μεγχεοῦς … β ὕδρευμα … … … ὑδρευματ
ια ἰνδικτίονος Π … ντου ἀνυδρωμ Φιλ γεφυρ Πηγὴ Βορίνου Πετεχῶν Φ … Ψάιτος Παλῆς
The Greek word ἁλυκός (*halukos*) means salty or briny. It is used in the New Testament in James 3:12, where it refers to salt. The entries indicate that it can also imply bitterness and is related to the Hebrew words for salt found in the Septuagint. There is a note that ἁλικός may have supplanted ἁλυκός in later Greek, suggesting some historical linguistic evolution.
ἁλυκός, -ή, -όν
(< ἅλς),
[in LXX for מֵלַח, שִׂדִּים;]
salt: Ja 3:12.†
ἁλυκός, -7, -dv, salt (i. q. dApupds): Jas. 111. 12. ({Hippocr., Arstph.,] Plat. Tim. p. 65 e.; Aristot., Theophr., al.)
ἁλυκός. BGU I. τ4ῖν. 2 (iii/a.p.) τυρῶν ἁλυκῶν, 7. IV. 1069 versol.9 τιμὴ ζύτου εὐπρατικ[οὔ] καὶ ἁλυκῆς : the last two words are interlinear, and their relation is not clear— av apa the writer is illiterate enough to mean ‘cheap and salted beer,” no doubt a popular beverage then as now. But query? Mayser Gr. p. 102 shows that ἁλικός, really a distinct word, supplants the earlier ἁλυκός in Hellenistic.
ἁλυκός (halukos) — salty.
ἁλῠκ-ός, ή, όν,
salt, [LXX+5th c.BC+]; brackish, [Refs 4th c.BC+]
ἁλυκός
halukos
from 251; briny:--salt.
see GREEK for 251
ἁλυκός, ή, όν
Adj
salty, saltine, bitter
ἁλυκός halykos 1x
brackish, bitter, salt, Jas. 3:12*
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
solt (melach; halas, hals): Common salt is considered by most authorities as an essential ingredient of our food. Most people intentionally season their cooking with more or less salt for the sake of palatability. Others depend upon the small quantities which naturally exist in water and many foods to furnish the necessary amount of salt for the body. Either too much salt or the lack of it creates undesirable disturbance in the animal system. Men and animals alike instinctively seek for this substance to supplement or improve their regular diet. The ancients appreciated the value of salt for seasoning food (Job 6:6). So necessary was it that they dignified it by making it a requisite part of sacrifices (Le 2:13; Ezr 6:9; 7:22;
Salt
Used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, “clean;” in marg. of R.V. “salted”). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host’s interests (Ezra 4:14, “We have maintenance from the king’s palace;” A.V. marg., “We are salted with the salt of the palace;” R.V., “We eat the salt of the palace”).
A “covenant of salt” (Num. 18:19; 2 Chr. 13:5) was a covenant…
Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, (Job 11:6) and beset, (Isaiah 30:24) see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. (Leviticus 2:13) They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. [SEA, THE SALT, THE SALT] There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as…
Was procured by the Jews from the Dead Sea, wither from the immense hill or ridge of pure rock salt at its southwest extremity, or from that deposited on the shore by the natural evaporation. The Arabs obtain it in large cakes, two or three inches thick, and sell it in considerable quantities throughout Syria. It well-known preservative qualities, and its importance as a seasoning for food, Job 6:6, are implied in most of the passages where it is mentioned in Scripture: as in the miraculous healing of a fountain, 2Ki 2:21; in the sprinkling of salt over the sacrifices consumed on God’s altar, Le 2:13 Eze 43:24 Mr 9:49…
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.
Counted over the 6 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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word γλυκύς (i.e., *glykys*) means 'sweet' and can refer to taste, smell, or metaphorically to something delightful. It appears in the New Testament, notably in James and Revelation, contrasting with bitter or salty. The word can also describe people affectionately, though it may have negative connotations in some contexts, such as implying simplicity or silliness.
γλυκύς, -εἴα, τύ, sweet: Jas. iii. 11 (opp. to πικρόν); 12 (opp. to ἁλυκόν); Rey. x. 9, [10]. [From Hom. down.]
γλυκύς. The neuter γλυκύ could denote some kind of sweet wine. λεάνας διεὶς γλυκεῖ, ‘soften by diluting with raisin wine” (Edd.) ; ef. 2. VIII. 1142? (late iii/.D.) γλ]ύκιον ῥοιτικόν. ‘pomegranate wine ” (Ed.), and P Lond 23918 (c. A.D. 346) (ΞΞ 11. p. 298) γλυκοιδίων ὀμφακηρά (see note). BGU IV. 1118!® (B.c. 22) and 11201® (B.C. 5) have πράσον yAuKéws. 7b. 11. 424% (ii/iii A.D.) ἀλλὰ πάντοτε τὰ τῶν γονέων γλυγύτερά (-Ξ γλυκ.) ἐστιν. The rest of our papyrus citations are in superlative, which is very common as a term of affection. Thus P Oxy I. 331-18 (late ii/a.p.) κλέος σοι ἐστὶν ὑπὲρ τῆς γλυκυτάτης σου πατρίδος τελευτῆσαι, 27). VI. 907° (A.D. 276) τέκνα μου γλυκύτατα, 70, 935° (ili/A.D.) ἄσπασαι πολλὰ τὸν γλυκύτατον ἀδελφὸν ᾿Αρποκρατίωνα, P Giss I. 22° (early ii/A.D.) εὔχομαι. . . τὴν [γλυκυ]τάτην cov ὄψιν προσκυνῆσαι, and from the inscriptions OG/S 526: τὴν γλυκυτάτην καὶ σεμνοτάτην…
Read the full entry →γλυκύς (glukus) — sweet.
γλῠκύς, εῖα
(-ῆα[Refs 3rd c.BC+], sweet to the taste or smell, νέκταρ [Refs 8th c.BC+]; opposed to ὀξύς, [Refs 5th c.BC+]; opposed to δριμύς, [Refs 8th c.BC+], pleasant, delightful, ἵμερος, ὕπνος, [Refs 8th c.BC+]; γλυκύ [ἐστι], with infinitive, [Refs 5th c.BC+]
__b of water, sweet, fresh, [Refs 6th c.BC+]; opposed to πικρός, [Refs 5th c.BC+]; opposed to ἁλμυρός, [Refs 4th c.BC+]
2. after [Refs 8th c.BC+], of persons, sweet, dear, γλυκεῖα (variant{-ῆα}) μᾶτερ [Refs 7th c.BC+]: with infinitive, γ. φρὴν συμπόταισιν ὁμιλεῖν [Refs 5th c.BC+], etc.; also ὑπὲρ τῆς γλυκυτάτης πατρίδος τελευτῆσαι [Refs 2nd c.AD+]; ὦ γλυκύτατε my dear fellow, [Refs 5th c.BC+]; sometimes in bad sense, simple, silly, ὡς γ. εἶ! [Refs 5th c.BC+]; also applied κατ᾽ ἀντίφρασιν to a swine, [Refs 2nd c.AD+]; γλυκὺ…
γλυκύς
glukus
of uncertain affinity; sweet (i.e. not bitter nor salt):--sweet,
fresh.
γλυκύς, εῖα, ύ
Adj
sweet
γλυκύς glykys 4x
sweet, Jas. 3:11-12; Rev. 10:9, 10*
γλυκύς sweet, Il., etc.:—metaph. sweet, delightful, Hom., etc.:— γλυκύ ἐστι c. inf., Aesch., etc.
of water, sweet, fresh, opp. to πικρός, Hdt.
after Hom., of persons, sweet, dear, Soph.; ὦ γλυκύτατε my dear fellow, Ar.:—sometimes in bad sense, simple, silly, ὡς γλυκὺς εἶ! Plat.
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
Adj.:
The translation of hadhash, "new," "fresh" (Job 29:20, "My glory is fresh in me"); of leshadh, "sap," "moisture" (Nu 11:8, of the manna, "as the taste of fresh oil," the Revised Version, margin "cakes baked with oil"); of ra`anan, "to be fresh and green" (Ps 92:10, "fresh oil"); of glukus, "sweet" (Jas 3:12, "salt water and fresh," the Revised Version (British and American) "sweet"). Fresher is the translation of rutaphash, "to become fresh" (Job 33:25; "His flesh shall be fresher than a child's").
4 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 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
νυνὶ δὲ καὶ ἀντιφιλονεικεῖ μοι ἡ τροπή, καὶ πολλάκις βουλόμενος καθῆκόν τι νοῆσαι ἐπαντλοῦμαι ταῖς παρὰ τὸ καθῆκον ἐπιρροίαις, καὶ ἔμπαλιν ἔννοιάν τινος λαμβάνων αἰσχροῦ ποτίμοις ἐννοίαις ἀπερρυψάμην ἐκεῖνο, θεοῦ τῇ ἑαυτοῦ χάριτι γλυκὺ νᾶμα ἀντὶ…
ἦν δὲ τοιοῦτος μὲν Αἰγυπτίοις, Ἑβραίοις δὲ γλυκὺς καὶ πότιμος καὶ μηδὲν τοῦ κατὰ φύσιν παρηλλαγμένος.
ἐὰν δὲ εἰς τὸ μέλι μὴ βληθῇ τὸ ἀψίνθιον, γλυκὺ εὑρίσκεται τὸ μέλι καὶ εὔχρηστον γίνεται τῷ δεσπότῃ αὐτοῦ.
ημ … ὄγδοον … γλυκὺ ἥμισυ … ῥόας κεράμιον α κοφίνους δ σφυρίδος πλήρους ἀπώρας σφυρίδιον μικρόν φοινίκων
μοι. πότε δεῖ αὐτὰ κοπῆναι κοπῆναι ἵνα αἱ ἄμπελοι μὴ σκιάζωνται, πέμψον μοι ἐνκεφάλιον γλυκὺ ἐπεὶ ἀσθενέστερός εἰμι. ἔρρωσο Θὼθ ιβ. γράψον δέ μοι καὶ πόσα κτήνη Πάπου ἔργασται
τὴν οἰκίαν σε ἐπανιέναι· κατὰ γὰρ τὸν ἀρχαῖον λόγον εἰς ὄμματʼ εὔνου ἀνδρὸς ἐμβλέπειν γλυκύ· τοῦ δὲ πατρῴου ἡμῶν θεοῦ τρισμεγίστου Ἑρμοῦ ὃς παρίσταταί σοι πανταχοῦ συναραμένου πρὸς τὴν
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
579 occurrences in the New Testament, rendered 194 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 566 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word ὕδωρ (lemma: hudor) means 'water' and is used in various contexts, including literal and metaphorical senses. It appears frequently in the New Testament, often in relation to baptism, spiritual refreshment, and contrasts with elements like wine and blood. The word can also refer to different types of water, such as rainwater or water from wells and rivers.
ὕδωρ
gen., ὕδατος, τό,
[in LXX chiefly for מַיִם ;]
ὕδωρ, (ὕω [but ef. Curtius 8. 300]), gen. ὕδατος, τό, fr. Hom. down, Hebr. 0°, water: of the water in rivers, Mt. iii.16; Rev. xvi. 12; in wells, Jn.iv. 7; in fountains, Jas. iii. 12; Rev. viii. 10; xvi. 4; in pools, Jn. v. 3 56. [RL}, 7; of the water of the deluge, 1 Pet. iii. 20; 2 Pet. iii. 6 [W. 604 sq. (562)]; of water in any of earth’s repositories, Rev. viii. 10 sq.; xi.6; 6 ἄγγελος τῶν ὑδάτων, Rey. xvi. 5; of water as a primary element, out of and through which the world that was before the deluge arose and was compacted, 2 Pet. iii. 5. plur. τὰ ὕδατα, of the waves of the Lake of Galilee, Mt. xiv. 28 sq.; (so also the sing. τὸ ὕδωρ in Lk. viii. 25); of the waves of er vlog the sea, Rev. i. 15; xiv. 2, (on both these pass. see φωνή, 1); πολλὰ ὕδατα, many springs or fountains, Jn. iii. 23 ; fig. used of many peoples, Rev. xvii. 1, as the seer himseif explains it in vs. 15, ef.…
Read the full entry →ὕδωρ. A few miscellaneous exx. should serve to illustrate this common word—P Cairo Zen III. 594671 (iii/B.c.) τὸ ὕδωρ ἀφίομεν, ‘we release the water,” PSI IV. 406%° (iii/B.c.) χαλκῖα δύο ὕδατος, 75. 429% (iii/B.c.) τὸ ὕδωρ ἐκ τῆς διώρυγος, P Bilabel 4915 (beg. ii/B.c.) ὥλκασσον (‘draw ἢ) δὲ τὴν τρ[οφὴν ἐκ τοῦ ὕδατος, P Fay 110! (A.D. 94) το[ὺ]ς é[Aat]avas τὸ δεύτερον [ὕ]δω[ρ] λουϊσ]άτωσαν, “have the olive-yards washed over a second time” (Edd.), BGU I. 2469 (ii/iii ap.) ade (2. ἁλὶ) καὶ ἄρτῳ Kal ὕδατι, P Oxy II. 2341} τ κρόκον ὕδωρ ἐπιστάξας, ‘‘drop on saffron water” (Edd.), and P Amh II. 143}? (iv/A.D.) διὰ τὴν ἀφορμὴν τοῦ ὕδατος, ‘“ because of the flow of water.
ὕδωρ (hudōr, hudatos) — water.
ὕδωρ [ῠ,
see near the end], τό, genitive ὕδατος: an Epic dialect dative ὕδει in [Refs 8th c.BC+]; later nominative ὕδος [Refs 3rd c.BC+]; Boeotian dialect οὕδωρ probably in [Refs]:—water, of any kind, but in [Refs 8th c.BC+] rarely of seawater without an epithet, ἄνεμός τε καὶ ὕ. [Refs 8th c.BC+]; of rivers, ὕ. Αἰσήποιο, Στυγός, [Refs 8th c.BC+]; so in Lyric poetry and Trag., ὕ, Ἀσώπιον [Refs 5th c.BC+]: frequently in plural (but only once in [Refs 8th c.BC+] the waters of Cephisus, [Refs 5th c.BC+]: spring-water, drinking-water, οἶνον ἔμισγον καὶ ὕ. [Refs 8th c.BC+]; ὕ. πίνων a water-drinker, [Refs 5th c.BC+] water for washing the hands, see at {χεί; φέρτε χερσὶν ὕ}. [Refs 8th c.BC+] —a curse was invoked upon those who refused fire (i.e. the right to borrow burning embers) or water or to direct a traveller on his way, [Refs 5th c.BC+]; ὅταν…
Read the full entry →ὕδωρ
hudor
hudatos hoo'-dat-os, etc.
from the base of 5205; water (as if rainy) literally or
figuratively:--water.
see GREEK for 5205
ὕδωρ, ὕδατος, τό
n.n.
water
ὕδωρ epic also ὕδει as if from ὕδος water, of any kind, but in Hom. rarely of sea-water (which he calls ἁλμυρὸν ὕδωρ); — also in pl., ὕδατ᾽ αἰενάοντα Od.; ὕδατα Καφίσια the waters of Cephisos, Pind.:— ὕδωρ κατὰ χειρός water for washing the hands, Ar.; ὕ. ἐπὶ χεῖρας ἔχευαν Hom.—Proverbs., γράφειν τι εἰς ὕδωρ of anything untrustworthy, Soph.; ἐν ὕδατι γρ. Plat.; ὅταν τὸ ὕδωρ πνίγῃ, τί δεῖ ἐπιπίνειν; if water chokes, what more can be done? of a desperate case, Arist.
rain-water, rain, Il., Hdt., attic;—more definitely, ὕδωρ ἐξ οὐρανοῦ Thuc., etc.; Ζεὺς ὕδωρ ὕει, ὁ θεὸς ὕδωρ ποιεῖ Ar.
for the phrase ἐν ὕδατι βρέχεσθαι, Hdt., v. βρέχω.
Read the full entry →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
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
80 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 79 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 373 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
Ζητήσωμεν δέ, εἰ ἐμέλησεν τῷ κυρίῳ προφανερῶσαι περὶ τοῦ ὕδατος καὶ περὶ τοῦ σταυροῦ.
τε μελίσσεια ἀπολέσθαι καὶ τὸν φόρον διαπεσεῖν. καὶ νῦν διαμαρτύρονται οἱ γεωργοὶ διότι, τὸ ὕδωρ ἀφίεμεν καὶ τὰ ξύλα ἐμπυρίζομεν. ἐὰν οὖν μὴ ἄρητε αὐτά, ἀπολεῖτε. δεόμεθα οὖν σου,
νεῖ ἡμιωβέλιον γάλα ἡμιωβέλιον … … εὔζωμον … … ὀβολὸς βαλανεῖ … … ἡμιωβέλιον ὕδωρ ταῖς παιδίσκαις … … ἄρτους διώβολον γάλα ἡμιωβέλιον … … τωνι ὀβολὸς σίναπυ χαλκοῖ
ἄρακοι ὀβολὸν γίνεται δραχμὴ α ἡμιωβέλιον ιε Ἀπολλωνίωι ῥαφάνια ὀβολοῦ τέταρτον κράμβη ὀβολοῦ τέταρτον ὕδωρ θερμὸν χαλκοῦς 1 βαλανεῖ ὀβολοῦ τέταρτον Σπίνθηρι ὀβολοὺς δ 𐅵 βαλανεῖ Ζήνωνος ὀβολοῦ τέταρτον