John 11:12 — Word Study
N1904εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται, σωθήσεται.
BSASaidlegō▸ thereforeoun theho disciplesmathētēs [the learners, followers] to Him;autos Lord,kurios [Master, God] ifei [under the condition] he has fallen asleep,koimaō■✻ [fallen asleep, resting] he will get well.sōzō▸ [recover, be saved, do well]
| Greek | English | Parsing |
|---|---|---|
| εἶπαν | Said | Verb, second aorist, active |
| οὖν | therefore | Conjunction |
| οἱ | the | Article, nominative, plural |
| μαθηταὶ | disciples | Noun, nominative, plural |
| αὐτῷ· | to Him; | Personal pronoun, genitive, singular |
| κύριε, | Lord, | Noun, vocative, singular |
| εἰ | if | Conditional particle |
| κεκοίμηται, | he has fallen asleep, | Verb, perfect, passive |
| σωθήσεται. | he will get well. | Verb, future, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | His disciples replied, “Lord, if he is sleeping, he will get better.” |
| KJV | Then said his disciples, Lord, if he sleep, he shall do well. |
| ASV | The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover. |
| YLT | therefore said his disciples, 'Sir, if he hath fallen asleep, he will be saved;' |
| WEB | The disciples therefore said, “Lord, if he has fallen asleep, he will recover.” |
| BBE | Then his disciples said to him, Lord, if he is resting he will get well. |
Where they part company is κεκοίμηται and σωθήσεται — see How Translations Differ.
The sentence is structured around a main verb with two subordinate clauses that express a condition and a result.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbειπον
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — John 11:12
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 Death of Lazarusgenerated
John 11:12 is part of the account where Jesus informs His disciples that Lazarus has died, but He uses the term 'fallen asleep' to indicate that Lazarus will be awakened. The disciples, not understanding the metaphor, believe that sleep is a good sign of recovery. This moment highlights their confusion about Jesus's message regarding life and death, as seen in the following verses where Jesus clarifies His meaning.
Cross References
The Key Word — κεκοίμηται, koimaōgenerated
The verb κοιμάομαι (koimaomai) is in the perfect passive indicative form, indicating a completed action that has ongoing results. It literally means 'to fall asleep' and is often used metaphorically in the New Testament to refer to death, as in the case of Lazarus.
The perfect tense suggests that Lazarus's state of being asleep has lasting implications, as he is not merely resting but is in a state that requires awakening. This usage reflects a common euphemism for death in biblical literature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which states, if he is sleeping, he will get better. Other translations, such as the KJV and ASV, use variations like if he sleep, he shall do well, maintaining the same essential meaning.
Where the translations differ is in how they render the phrase for Lazarus's state. The ASV and YLT use fallen asleep, while the BSB and WEB opt for sleeping. In addition, the ASV and NETB use recover for the outcome, while the KJV and DRA choose do well.
Sentence Structuregenerated
The main verb of the verse is εἶπαν, they said, which governs the entire statement. The sentence contains a conditional clause introduced by εἰ, if, indicating the condition under which the disciples believe Lazarus will improve.
The structure includes the subject noun phrase οἱ μαθηταὶ (the disciples) and two verb phrases: κεκοίμηται (he has fallen asleep) and σωθήσεται (he will get well), which detail the disciples' reasoning.
Septuagint Backgroundgenerated
κοιμάομαι appears in the Septuagint, where it translates Hebrew terms related to sleep or death, such as שָׁכַב (shakab, to lie down). This connection reinforces the metaphorical use of sleep in the New Testament.
The term σωζω is also present in the Septuagint, typically associated with saving or delivering, which aligns with the disciples' hope for Lazarus's recovery.
In plain words — the whole versegenerated
John 11:12 shows the disciples responding to Jesus's statement about Lazarus. They think that if Lazarus is sleeping, he will get better. This reflects their misunderstanding of Jesus's words, as He is actually speaking about Lazarus's death.
Frequently Asked Questionsgenerated
In this context, 'fallen asleep' is a euphemism for death, indicating that Lazarus is not merely resting but has died, as Jesus intends to raise him.
The disciples interpret Jesus's words literally, believing that sleep indicates a state of health rather than understanding the deeper meaning of death.
This verse highlights the disciples' confusion and lack of understanding regarding Jesus's teachings about life and death, as they focus on the physical rather than the spiritual implications.
The disciples' response teaches us about the importance of seeking clarity in our understanding of spiritual truths, especially when faced with difficult concepts like death.
Reflection Questionsgenerated
- How can I better understand the spiritual meanings behind the words of Jesus?
- In what ways do I sometimes misunderstand God's messages in my life?
- What does it mean to me that Jesus has power over death?
- How can I support others who are grieving, knowing that Jesus offers hope?
The early church on this verse — how the Fathers read it
Early church Fathers provide insights into this verse, discussing the disciples' misunderstanding and the significance of Jesus's words about Lazarus.
"Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither.Early Church Fathers on John 11 →
The Creator of all prophesied to the disciples, saying: “Friends and companions, our friend has fallen asleep.” He was teaching them in advance, mystically, Because he knows all things as the creator of all things.Early Church Fathers on John 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 11:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said his disciples, Lord, if he sleep,.... Soundly, quietly, and comfortably, and takes rest in it: he shall do well; or "be saved" from the disease; he will be delivered from it; he will
Read John Gill on John 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said his disciples, Lord, if he sleep, he shall do well.
Read Robert Jamieson on John 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSleeping moderately is a good sign, we know, in most diseases; this makes the disciples say, that if Lazarus slept he should do well.
Read Matthew Poole on John 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments12 Then said his disciples, Lord, if he sleep, he shall do well. Ver. 12. If he sleep, he shall do well] Sleep (saith one) is the nurse of nature, the sweet parenthesis of all thy griefs and cares.
Read John Trapp on John 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Then said his disciples.—Better, Therefore . . . Their remark immediately arises out of what our Lord has said. They are glad to catch at any reason for not going to Judæa. If he sleep, he shall do well.—More exactly, If he be fallen asleep, he shall be saved. There could be, therefore, no reason for His going, as the disease had passed the crisis. Sleep is given by the Rabbis as one of six favourable symptoms, and that it is so is a common-place in authors of all periods. From the apparent suddenness of the attack, and rapidity of the progress of the disease, it would seem to have been the “great fever” which was common in Palestine (comp. John 4:52, and especially Note on Luke 4:38)…
Read Charles John Ellicott on John 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. If he sleep, he shall do well.] That is, if he sleep only, c. Though the word sleep frequently meant death, (see Acts 7:60; 1 Corinthians 11:30; 1 Corinthians 15:18, 1 Corinthians 15:20), yet, as it was an ambiguous term, the disciples appear here to have mistaken its meaning. Because, in certain acute disorders, the composing the patient to rest was a favourable sign; therefore the words, If he sleep, he shall do well, or recover, became a proverbial forth of speech among the Jews. In most diseases, sleep is a very favourable prognostic: hence that saying of Menander: - ὙπνοςδεπασηςεϚινὑγιειανοσου. Sleep is a remedy for every disease. See Grotius here. The meaning of the…
Read AdamClarke on John 11 →CambridgeThe Cambridge Bible for Schools and Colleges12. Then said his disciples] Better, Therefore said the disciples to Him. They catch at any chance of escape from the dreaded journey.if he sleeps he shall do well] Better, if he be fallen asleep, he shall be saved, will be cured. Probably they thought that Christ meant to go and cure Lazarus (John 11:37, comp. John 9:3); and here they infer from his sleeping that he will recover without Christ’s aid: consequently Christ need not go. They are too full of anxiety to notice Christ’s significant words ‘I go, that I may awake him,’ whereas the rendering in our Bible reads like an expostulation against waking him, as if it meant ‘a sick man should not be disturbed.’ For other instances in which…
Read Cambridge on John 11 →Albert Barnes1798–1870Barnes' Notes on the BibleIf the sleep, he shall do well - Sleep was regarded by the Jews, in sickness, as a favorable symptom; hence it was said among them, “Sleep in sickness is a sign of recovery, because it shows that the
Read Albert Barnes on John 11 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
His disciples replied, “Lord, if he is sleeping, he will get better.”
The disciples therefore said, “Lord, if he has fallen asleep, he will recover.”
His disciples replied, “Lord, if he is sleeping, he will get better.”
Then the disciples replied, “Lord, if he has fallen asleep, he will recover.”
Tyndale line
Then said his disciples, Lord, if he sleep, he shall do well.
The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover.
The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover.
Then said his disciples, Lord, if he sleepeth he will do well.
Then said his disciples, Lord, if he sleepe, he shalbe safe.
Strictly literal
The disciples therefore said to him, Lord, if he be fallen asleep, he will get well.
therefore said his disciples, 'Sir, if he hath fallen asleep, he will be saved;'
therefore His disciples said, “Lord, if he has fallen asleep, he will be saved”;
The disciples therefore said to him, “Lord, if he has fallen asleep, he will recover.”
From the Latin
His disciples therefore said: Lord, if he sleep, he shall do well.
Simplified
The disciples said, “Lord, if he's sleeping then he'll get better.”
Then his disciples said to him, Lord, if he is resting he will get well.
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.
Dixerunt ergo discipuli ejus : Domine, si dormit, salvus erit.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܡܪܝܢ ܠܗ ܬܠܡܝܕܘܗܝ ܡܪܢ ܐܢ ܕܡܟ ܡܬܚܠܡ
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.
εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται, σωθήσεται.
The standard critical text of the New Testament.
εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται, σωθήσεται.
The previous edition, still widely cited.
εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται, σωθήσεται.
The Society of Biblical Literature edition, freely licensed.
εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται, σωθήσεται.
The edition that turned scholarship toward the earliest manuscripts.
εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται, σωθήσεται.
An independent critical text built from the oldest witnesses then known.
εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· κύριε, εἰ κεκοίμηται, σωθήσεται.
A recent critical edition following documentary evidence closely.
εἶπαν οὖν οἱ μαθηταὶ — κύριε, εἰ κεκοίμηται, σωθήσεται.
The reading of the majority of surviving manuscripts.
εἶπαν οὖν οἱ μαθηταὶ — κύριε, εἰ κεκοίμηται, σωθήσεται.
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 |
|---|---|---|
| αὐτῷ· to Him; | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 John 11:12
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.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 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 496 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 110 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 κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word μαθητής (i.e., *mathetes*) means a learner or disciple, derived from the verb for learning, μανθάνω (*manthanō*). It refers primarily to a follower of a teacher, especially in the context of Jesus and his twelve apostles, but also applies to early Christians generally. The term appears frequently in the New Testament, notably in Matthew and Acts.
μαθητής, -οῦ, ὁ (μανθάνω),
[in LXX only as v.l. (A) in Je 13:21 20:11 26 (46):9*;]
a disciple: opp. to διδάσκαλος, Mt 10:24, Lk 6:40; Ἰωάννου, Mt 9:14, Lk 7:18, Jo 3:25; τ. Φαρισαίων, Mt 22:16, Mk 2:18, Lk 5:33; Μωυσέως, Jo 9:28; Ἰησοῦ, Lk 6:17 7:11 19:37, Jo 6:66 7:3 19:38; esp. the twelve, Mt 10:1 11:1, Read the full entry →
μαθητής, -οῦ, 6, (μανθάνω), a learner, pupil, disciple: univ., opp. to διδάσκαλος, Mt. x. 24; Lk. vi. 40; τινός. one who follows one’s teaching: ᾿Ιωάννου, Mt. ix. 14; Lk. vii. 18 (19); Jn. iii. 25; τῶν Φαρισ., Mt. xxii. 16; Mk. ii. 18; Lk. v.33; Moicéas, Jn. ix. 28; of Jesus,— in a wide sense, in the Gospels, those among the Jews who favored him, joined his party, became his adherents: Jn. vi. 663; νἱῖ. 8; xix. 38; ὄχλος μαθητῶν αὐτοῦ, Lk. vi. 17; of p. αὐτοῦ ἱκανοί, Lk. vii. 11; ἅπαν τὸ πλῆθος τῶν pad. Lk. xix. 37; but especially the twelve apostles : Mt. x. 1; xi. 1; xii. 1; Mk. viii. 27; Lk. viii. 9; Jn. ii. 2; iii. 22, and very often; also simply of μαθηταί, Mt. xiii. 10; xiv. 19; Mk. x. 24; Lk. ix. 16; Jn. vi. 11 [Rec.], etc.; in the Acts of μαθηταί are all those who confess Jesus as the Messiah, Christians: Acts vi. 1 sq. 7; ix. 19; xi. 26, and often; with τοῦ κυρίου added…
Read the full entry →μαθητής. In a return of hieroglyphic inscribers, P Oxy VII. 1029%5 (A.D. 107), the tepdyAvdor declare on oath that the list is Part V. exhaustive, and that there were no apprentices or strangers versed in their art—opvvopev . . . μηδὲ ἔχει[ν] μαθητὰς ἢ ἐπιξένους χρωωμένους (/. χρωμ-) τῇ τέχνῃ εἰς τὴν ἐνεστῶσαν ἡμέραν. The word is probably to be read in BGU I. 3281. 84 (ii/A.D.). The distinction between μάθημα and μάθησις is well seen in PSI I. 948% (ii/a.D.) προσεδρεύει is τὰ μαθήpara: ζηλοῖ yap τὴν μάθησιν, ‘he is regular in attendance at his studies, for he is eager in acquiring knowledge”: cf. also P Oxy X. 12968 (iii/A.D.) ἀμερίμνη οὖν, πάτερ, χάριν τῶν μαθημάτων ἡμῶν, ‘do not be anxious, father, about my studies” (Edd.), 26. IV. 724° (A.D. 155) πρὸς μάθησιν σημείων --α contract of apprenticeship to a shorthand-writer, and from the inserr. /Mfde VII. 4497 πᾶσαν μάθησιν ὑμνοποιὸν…
Read the full entry →μαθητής (mathētēs) — disciple.
μᾰθητ-ής, οῦ, ὁ,
learner, pupil, τῆς Ἑλλάδος [Refs 5th c.BC+]; of dancing, [Refs 4th c.BC+]: frequently in Attic dialect of the pupils of philosophers and rhetoricians, οὐ θέμις πλὴν τοῖς μ. λέγειν [Refs 5th c.BC+] with genitive _of things_, τούτου τοῦ μαθήματος μ. a studentofit, [Refs]; μ. ἰατρικῆς a student of medicine,[Refs]; apprentice, [Refs 2nd c.AD+]
μαθητής
mathetes
from 3129; a learner, i.e. pupil:--disciple.
see GREEK for 3129
μαθητής, οῦ, ὁ
n.m.
a learner, disciple, pupil
μαθητής mathētēs 261x
a disciple, Mt. 10:24, 42, et al.
μαθητής μα^θητής, οῦ, μανθάνω a learner, pupil, Lat. discipulus, Hdt., Plat., etc.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
269 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 261 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.
οἱ δὲ ἀνθρώπων μὲν ὑφηγήσεις ἀπολελοιπότες, μαθηταὶ δὲ εὐφυεῖς θεοῦ γεγονότες, τὴν ἄπονον ἐπιστήμην ἀνειληφότες, εἰς τὸ ἄφθαρτον καὶ τελεώτατον γένος μετανίστανται κλῆρον ἀμείνω τῶν προτέρων ἐνδεδεγμένοι, ὧν ὁ Ἰσαὰκ θιασώτης ἀνωμολόγηται.
λίαν γὰρ ἦν περὶ τοὺς ξένους φιλάνθρωπος καὶ μαθητὴς τῆς Ἁβράμου χρηστότητος.
ἀκούσαντες γὰρ δεδεμένον ἀπὸ Συρίας ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι, ἰδεῖν ἐσπουδάσατε:
λαύρας τῆς αὐτῆς Παρεμβολῆς· διὸ ἀξιῶ ἀναγράψεσθαι τὸν υἱὸν ἐν τοῖς τοῦ αὐτοῦ ἔτους μαθηταῖς ὡς καθήκει. εὐτυχεῖτε. Δίδυμος σεσημείωμαι. ἔτους δεκάτου Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος μηνὸς
Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος, Παῦνι κ Σεβαστῆι. διαγεγράφηκεν ὑπὲρ γερδιακοῦ α ἔτους Τευμενούθεως Ἀπίων Τρύφωνος μαθητής, α ἔτους διὰ Θέωνος δραχμὰς δέκα πέντε, γίνονται ιε. Ἐπὶφ ι ὁ αὐτὸς Ἀπίων
Ἀμμωνίου λαύρας Ἱππέων Κάμπου· διὸ ἀξιῶ ἀναγράψασθαι τὸν Ἀμοιτᾶν ἐν τοῖς τοῦ αὐτοῦ ἔτους μαθηταῖς ὡς καθήκει. εὐτυχεῖτε. Ἰσχυριον σεσημείωμαι. ἔτους ε Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος μηνὸς
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-VSM — Noun · vocative · singular · masculinevocative — the one being addressed.
Agrees with anything else marked singular masculine.
N-VSM Part of Speech: Noun Case: Vocative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 501 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 307 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
κοιμάομαι (koimaomai) means to fall asleep or to be put to sleep, often used metaphorically for death. It is derived from the root meaning to lull or calm. The New Testament employs it in contexts relating to literal sleep (e.g., Mt 28:13, Lk 22:45) and as a euphemism for death (e.g., Acts 7:60, 1 Cor 15:20). The lexicons do not show significant disagreement.
κοιμάω, -ῶ,
[in LXX chiefly for שׁכב;]
to lull to sleep, put to sleep. Mid and pass., to fall asleep (M, Pr., 162; M, Th., 1, 4, 13): Mt 28:13, Lk 22:45, Jo 11:12, Ac 12:6. Metaph, of death: Mt 27:52, Jo 11:11 Ac 7:60 13:36, I Co 7:39 11:30 15:6, 18, 20, 51, I Th 4:13-15, II Pe 3:4 (cf. Is 14:8 43:17, II Mac 12:45).†
SYN.: καθεύδω.
κοιμάω, -@: Pass., pres. κοιμάομαι, κοιμῶμαι; pt. Keκοίμημαι [cf. W. 274 (257)]; 1 aor. ἐκοιμήθην; 1 fut. κοιμπθησομαι; (akin to κεῖμαι; Curtius § 45); to cause KOW@re om to sleep, put to sleep, (Hom. et al.) ; metaph. to still, calm, quiet, (Hom., Aeschyl., Plat.) ; Pass. to sleep, fall asleep . prop., Mt. xxviii. 13; Lk. xxii. 45; Jn. xi. 12; Acts xii. 6; Sept. for 33¥. metaph. and euphemistically i. q. to die (cf. Eng. to fall asleep]: Jn. xi. 11; Acts vii. 60; xiii. 36; 1 Co. vii. 39; xi. 30; xv. 6, 51 [ef. W. 555 (517); B. 121 (106) note]; 2 Pet. 11]. 4; οἱ κοιμώμενοι, κεκοιμημένοι, κοιμηθέντες, i. q. the dead: Mt. xxvii. 52; 1 Co. xv. 20; 1 Th. iv. 13-15; with ἐν Χριστῷ added (see ἐν, I. 6 Ὁ. p. 211°), 1 Co. xv. 18; in the same sense Is. xiv. 8; xliii. 17; 1 K. xi. 43; 2 Mace. xii. 45; Hom. Π. 11, 241; Soph. Electr.…
Read the full entry →κοιμάομαι. Κοιμάομαι, ‘‘sleep,” is common, e.g. P Ryl II. 1275 (A.D. 29) κοιμωμένου pov ἐπὶ τῆς θύρας, ‘as I was sleeping at the door,” P Oxy VI. 933% (late ii/a.D.) ἐποίησα δὲ καὶ τὸν νυκτοστράτηγον φ[ύ]λακα κοιμᾶσθαι πρὸς τῇ οἰκίᾳ, “ΕἸ made the night-strategus sleep_on guard at the house’”’ (Edd.). In P Giss I. 191? (ii/A.D.) a wife writes to an absent husband that she had gone to bed without food—&[y]evetos ἐκοιμώμην ---580 great was her anxiety regarding him. We may also cite the curious ostrakon-letter, Os¢v 1157 (Thebes— ii/iii A.D.), in which certain taxgatherers give permission to an hetaera—ty ὑπογεγραμέν(ῃ) ἡμέρᾳ μεθ᾽ οὗ ἐὰν θέλῃς ἐνθάδε κοιμᾶσθαι (cf. Archiv vi. p. 220 n.1). A purely middle use of κοιμηθῆναι is found in P Goodsp Cairo 31° (ili/B.c.) ἡνίκα ἤμελλον κοιμηθῆναι ἔγραψα ἐπιστόλια B: on the other hand P Fay 11το}8 (a.p. 94) ἵϊν]α τὰ πρόβατα ἐκεῖ κοιμηθῆι (‘‘may be…
Read the full entry →κοιμάω (koimaō) — to sleep.
κοιμ-άω,
future -ήσω, Doric dialect -άσω [ᾱ]: aorist ἐκοίμησα, Epic dialect κοίμησα [Refs 8th c.BC+]:—middle, future -ήσομαι [Refs 1st c.BC+]aorist κοιμήσατο, -αντο, [Refs 8th c.BC+]:—passive, future -ηθήσομαι [Refs 5th c.BC+]: aorist ἐκοιμήθην [Refs 8th c.BC+]: perfect κεκοίμημαι [Refs 4th c.BC+]:—lull, put to sleep, κοίμησον.. Ζηνὸς ὑπ᾽ ὀφρύσιν ὄσσε φαεινώ [Refs 8th c.BC+]; put to bed, τὸν δ᾽ αὐτοῦ κοίμησε [Refs 8th c.BC+]; of a hind, ἐν ξυλόχῳ.. νεβροὺς κοιμήσασα [Refs]
2. metaphorically, still, calm, ἀνέμους, κύματα, [Refs 8th c.BC+]; also, soothe, assuage, κοίμησον δ᾽ ὀδύνας [Refs 8th c.BC+]; ᾧ (i.e. φύλλῳ) κοιμῶ τόδ᾽ ἕλκος [Refs 5th…
κοιμάομαι
koimao
from 2749; to put to sleep, i.e. (passively or reflexively) to
slumber; figuratively, to decease:--(be a-, fall a-, fall on) sleep,
be dead.
see GREEK for 2749
κοιμάομαι
v.
I fall asleep, am asleep
κοιμάω koimaō 18x
to lull to sleep; pass. to fall asleep, be asleep, Mt. 28:13; Lk. 22:45; met. to sleep in death, Acts 7:60; 13:36; 2 Pet. 3:4
κοιμάω κεῖμαι to lull or hush to sleep, put to sleep, Hom.
metaph. to lull to rest, still, calm, ἀνέμους, κύματα id. Hom.; ὀδύνας Il.; κοίμησον εὔφημον στόμα lay thy tongue asleep in silence, Aesch.
Mid. and Pass. to fall asleep, go or lie abed, Hom., Hdt., etc.
of the sleep of death, κοιμήσατο χάλκεον ὕπνον he slept an iron sleep, Il.: absol. to fall asleep, die, Soph., NTest.
to keep watch at night, Lat. excubare, Aesch., Xen.
Verb-RPI-3S — Verb · perfect · passive · indicative · third person · singularperfect passive indicative — a past action whose result still stands.
V-RPI-3S Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Indicative Person: third Number: Singular
a-slep' (yashen, "sleeping," radham, "deep sleep"; katheudo, "to fall asleep," aphupnoo, "to fall asleep"): A state of repose in sleep, Nature's release from weariness of body and mind, as of Jonah on shipboard (Jon 1:5); of Christ in the tempest-tossed boat (Mt 8:24); of the exhausted disciples in Gethsemane (Mt 26:43 the King James Version).
Used with beautiful and comforting significance of death (koimaomai, "to put to sleep").
Sleep implies a subsequent waking, and as a symbol of death implies continued and conscious life beyond the grave. In the presence of death no truth has been so sustaining to Christian faith as this. It is the distinct product of Christ's resurrection. Paul speaks of departed believers as having "fallen…
18 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 108 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.
διὸ καὶ Μωυσῆς φοβηθείς, μή ποτε ὁ νοῦς μὴ μόνον κοιμηθῇ, ἀλλὰ καὶ τελείως ἀποθάνῃ, φησὶν ἐν ἑτέροις·
οὔσης ἑορτῆς καὶ τῶν Σικιμιωτῶν εἰς ἄνεσιν καὶ εὐωχίαν τετραμμένων νύκτωρ πρώτοις ἐπιβαλόντες τοῖς φύλαξι κτείνουσι κοιμωμένους καὶ παρελθόντες εἰς τὴν πόλιν ἀναιροῦσι πᾶν ἄρρεν καὶ τὸν βασιλέα σὺν αὐτοῖς καὶ τὸν υἱὸν αὐτοῦ, φείδονται δὲ τῶν…
Ἐὰν γυνή, φημί, κύριε, ἢ πάλιν ἀνήρ τις κοιμηθῇ καὶ γαμήσῃ τις ἐξ αὐτῶν, μήτι ἁμαρτάνει ὁ γαμῶν;
ἐπιστολὰς ὥραν ι τῆς νυκτὸς ηὗρον ἐξῆλθε, ὃ καὶ δύνασαι ἐπιγνῶναι, μετὰ γυ ναικὸς κοιμώμενος. Φαωφι ι ὥραν η νυκτὸς … ἱππεὺς ε
τρόπῳ τῇ ἁλωνείᾳ μου βουλόμενος πῦρ προσβαλεῖν καὶ μὴ ἰσχύσας ἐμπρῆσαι διὰ τοῦς ἐκεῖ κοιμωμένους καὶ φυλάσσοντας ἔφυγεν κατὰ τ … vestiges
Ἀρτεμιδώρας Μικκάλου μητρὸς Πανισκιαίνης πρεσβυτέρας ἐκοιμήθη ἐν Κυρίῳ
σῴζω is a verb meaning 'to save' or 'to heal,' derived from a root meaning 'safe.' It encompasses a range of meanings from physical preservation to spiritual salvation, often appearing in contexts of rescue from danger or illness. In the New Testament, it is used to describe both physical healing and spiritual salvation, with references in Matthew, Mark, and Acts. Lexicons note its various applications, including saving from death and preserving from loss.
σώζω (on the more accurate σῴζω, v. WH, Intr., § 410; Bl., §3, 1-3),
[in LXX chiefly for ישׁע hi., also for מלט ni., נצל ni., etc. ;]
to save from peril, injury or suffering: Mt 8:25, Mk 13:20, Lk 23:35, al.; τ. ψυχήν, Mt 16:25, al.; seq. ἐκ, Jo 12:27, He 5:7, Ju 5; of healing, restoring to health: Mt 9:22, Mk 5:34, al. In NT, esp. of salvation from spiritual disease and death, in which sense it is "spoken of in Scripture as either (1) past, (2) present, or (3) future, according as redemption…
Read the full entry →σώζω [al. σῴζω (cf. WH. Intr. § 410; Meisterhans p. 87)]; fut. σώσω; 1 aor. ἔσωσα; pf. σέσωκα ; Pass., pres. σώζομαι; impf, ἐσωζόμην ; pf. 3 pers. sing. (Acts iv. 9) σέσωoracand (acc. to Tdf.) σέσωται (cf. Kiihner i. 912 ; [ Photius s. v.; Rutherford, New Phryn. p. 99; Veitch s. v.]) ; 1 aor.
σῴζω (for the t subscript see WH 2 277. 5 p. 314, Blass-Debrunner Gr, ὃ 26) is used like the English ‘‘save” with a variety of application, as the following miscellaneous exx. show—PSI IV. 40518 (iii/B.c.) ἀντιλαβοῦ αὐτῶν καθ᾽ ὁπόσον δύνηι els τὸ σώιζεσθαι αὐτούς, P Hib I. 777 (B.c. 249) συντετάγμεθα γὰρ. .. [τοῖς θε]οῖς [ra] ἱερὰ σωθήσεσθαι καθὰ Kal πρότερον, ‘‘for we have received instructions that the sacred revenues (?) are to be preserved for the gods as in former times,’ P Amh IT. 3532 (B.c. 132) ἐπεὶ οὖν σέσωσαι ἐν τῆι ἀρρωστίαι ὑπὸ τοῦ Σοκνοπαῖτος θεοῦ μεγάλου, ‘‘since, therefore, your life has been saved in sickness by the great god Socnopaeus,” P Tebt I. 561! (late ii/B.c.) σῶσαι ψυχὰς πολλάς (from famine), 76. II. 302° (A.D. 71-2) τινων βιβλίων σ]ωζομένω[ν ἐν τῷ ἱερῷ, “certain documents preserved at the temple,” BGU II. 4238 (ii/a.D.) (= Deissmann LAE*, p. 179) pov…
Read the full entry →σῴζω (sōzō) — to save.
σῴζω,
with ι wherever ζ follows ω, as σῴζω, [Refs 5th c.BC+], but otherwise without it, e.g. ἔσωσε [Refs 5th c.BC+]; but Didym. (and many Hellenistic and later Inscrr. and Papyri) rejected the ι everywhere, see [Refs 5th c.BC+]; σοζ[, i.e. σωζ[, occurs in [Refs]: future σώσω [Refs 5th c.BC+]; early Attic dialect σωῶ [Refs]perfect σέσωκα, also σέσῳκα, see. {ἀνασῴζω}:— middle, future σώσομαι [Refs 5th c.BC+]: aorist ἐσωσάμην [Refs 5th c.BC+]:—passive, future σωθήσομαι [Refs 5th c.BC+]: aorist ἐσώθην [Refs 5th c.BC+]: perfect σέσωσμαι [Refs 5th c.BC+]; said to be Attic dialect by [Refs 9th c.AD+]; διασεσῳμένους is found in [Refs 4th c.BC+]; later σέσῳσται [Refs 3rd c.BC+].--The foll. forms are found in [Refs 8th c.BC+]
Read the full entry →σῴζω
sozo
from a primary sos (contraction for obsolete saos, "safe"); to save,
i.e. deliver or protect (literally or figuratively):--heal, preserve,
save (self), do well, be (make) whole.
σῴζω
v.
I save, heal
σῴζω sōzō 106x
to save, rescue; to preserve safe and unharmed, Mark. 8:25; 10:22; 24:22; 27:40, 42, 49; 1 Tim. 2:15; σῴζειν εἰς, to bring safely to, 2 Tim. 4:18; to cure, heal, restore to health, Mt. 9:21, 22; Mk. 5:23, 28, 34; 6:56; to save, preserve from being lost, Mt. 16:25; Mk. 3:4; 8:35; σῴζειν ἀπό, to deliver from, set free from, Mt. 1:21; Jn. 12:27; Read the full entry →
σώζω σῶς to save, keep:
of persons, to save from death, keep alive, preserve, Hom., attic
of things, to keep safe, preserve, Hom.:—Mid. to keep or preserve for oneself, Soph., etc.
to keep, observe, maintain laws, etc., Trag.:—Pass., Thuc.
to keep in mind, remember, Eur., Plat.:—so in Mid., Soph., Plat.
with a sense of motion to a place, to bring one safe to, τὸν δ᾽ ἐσάωσεν ἐς ποταμοῦ προχοάς Od.; σω. τινὰ πρὸς ἤπειρον Aesch.:—in Pass. to come safe, escape to a place, ἐς οἶκον Hdt.; ἐπὶ θάλατταν Xen.
to carry off safe, rescue from danger, ἐκ πολέμου Il.; ἐκ θανάτοιο Od.; ἀπὸ στρατείας Aesch.:—c. gen., ἐχθρῶν σῶσαι χθόνα to rescue the land from enemies, Soph.; Pass., σωθῆναι κακῶν Eur.
Verb-FPI-3S — Verb · future · passive · indicative · third person · singularfuture passive indicative — an action still to come.
V-FPI-3S Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: third Number: Singular
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
109 occurrences in the New Testament, rendered 43 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 106 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 152 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τοὺς δ’ ἀπογόνους τῆς ἐκείνου μετέχοντας ἰδέας ἀναγκαῖον εἰ καὶ ἀμυδροὺς ἀλλ’ οὖν ἔτι σῴζειν τοὺς τύπους τῆς πρὸς τὸν προπάτορα συγγενείας.
καὶ οἱ μὲν οὕτως ἀφανίζονται πάντες, Νῶχος δὲ σώζεται μόνος ὑποθεμένου μηχανὴν αὐτῷ καὶ πόρον πρὸς σωτηρίαν τοῦ θεοῦ τοιαύτην·
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εὐθέως ἀνέβην πρὸς τὴν ἀδελφήν σου· καὶ εὐθὺς ἔγραψά σοι, ὅτι ἀπρόσκοπός ἤμην καὶ ἐσώθημεν τῶν θεῶν θελόντων. ἀσπάζου Ἀμᾶν καὶ Παυλῖναν καὶ Πόπλιν καὶ Διόδωρον καὶ Γρανίαν καὶ
Σοκνοπαίωι καὶ Σοκονπιείω θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενίας, τοῦτό μοι ἐξένεγκον.
Σοκνοπαίωι καὶ Σοκονπιείῳ θεοῖς μεγάλοις μεγάλοις παρὰ Στοτοήτιος τοῦ Ἀπύγχεος τοῦ Τεσενούφιος εἰ μὲν σωθήσομαι ταύτης ἧς ἐν ἐμοὶ ἀσθενείας , τοῦτό μοι ἐξένεγκον.