John 11:14 — Word Study
N1904Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
BSAThentote thereforeoun saidlegō▸ to themautos [to the disciples, plainly and clearly] <the>ho JesusIēsous [the Greek name for Joshua, meaning God is salvation] plainly;parrēsia [with boldness and freedom in speaking] LazarusLazaros [the friend of Jesus who was raised from the dead] has died.apothnēskō▸ [has stopped living, to die, has passed away, ceased to live]
| Greek | English | Parsing |
|---|---|---|
| Τότε | Then | Adverb |
| οὖν | therefore | Conjunction |
| εἶπεν | said | Verb, second aorist, active |
| αὐτοῖς | to them | Personal pronoun, dative, plural |
| ὁ | <the> | Article, nominative, singular |
| Ἰησοῦς | Jesus | Noun, nominative, singular |
| παρρησίᾳ· | plainly; | Noun, dative, singular |
| Λάζαρος | Lazarus | Noun, nominative, singular |
| ἀπέθανεν. | has died. | Verb, second aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Jesus told them plainly, “Lazarus is dead, |
| KJV | Then said Jesus unto them plainly, Lazarus is dead. |
| ASV | Then Jesus therefore said unto them plainly, Lazarus is dead. |
| YLT | Then, therefore, Jesus said to them freely, 'Lazarus hath died; |
| WEB | So Jesus said to them plainly then, “Lazarus is dead. |
| BBE | Then Jesus said to them clearly, Lazarus is dead. |
Where they part company is ἀπέθανεν — see How Translations Differ.
The sentence has a main clause followed by a direct statement, clearly conveying Jesus's message.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbειπεν
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 11:14
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 11:14 records Jesus informing his disciples that Lazarus has died, clarifying a misunderstanding they had about his condition. This moment is pivotal as it leads to the miraculous raising of Lazarus, demonstrating Jesus's power over death and foreshadowing his own resurrection. The surrounding verses provide context for the disciples' confusion and Jesus's purpose in allowing Lazarus to die.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 10:24 | So the Jews gathered around Him and demanded, “How long will You keep us in suspense? If You are the Christ, tell us plainly.” |
| 2 | John 16:25–29 | I have spoken these things to you in figures of speech. An hour is coming when I will no longer speak to you this way, but will tell you plainly about the Father. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἀπέθανεν, apothnēskōgenerated
The verb ἀποθνῄσκω (*apothnēskō*) means 'to die' and is used in various contexts, including both natural and violent deaths. It is a second aorist active indicative verb, indicating a completed action in the past.
In this verse, it specifically describes Lazarus's death, emphasizing the finality of his condition before Jesus performs the miracle of raising him back to life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verb as has died, while the American Standard Version and others use is dead. This highlights a difference in how the state of Lazarus is presented.
The translations agree on the identity of Lazarus and the clarity of Jesus's statement, but they differ on the tense used to describe Lazarus's death.
Sentence Structuregenerated
The main verb of the verse is εἶπεν, he said, which governs the entire statement. The structure includes a subject, the indirect object (to them), and an adverbial phrase indicating how Jesus spoke.
The sentence flows logically, with the adverbial elements providing context and clarity to the main action of Jesus's declaration.
Septuagint Backgroundgenerated
The Greek word ἀποθνῄσκω has roots in the Septuagint, where it translates the Hebrew word מוּת (*mūt*), meaning 'to die.' This connection emphasizes its use in biblical contexts discussing mortality.
The word appears frequently in the Septuagint, underscoring its significance in discussions of life and death.
In plain words — the whole versegenerated
John 11:14 tells us that Jesus plainly stated to his disciples that Lazarus is dead. This moment is crucial as it sets the stage for the miracle of Lazarus's resurrection, showcasing Jesus's authority over death.
Frequently Asked Questionsgenerated
Jesus is indicating that Lazarus has physically died, clarifying the misunderstanding of his disciples who thought he was only sleeping.
Jesus waited to demonstrate his power over death and to strengthen the faith of his disciples by raising Lazarus after he had been dead.
Lazarus's death and subsequent resurrection serve as a powerful testament to Jesus's identity as the Son of God and foreshadow his own resurrection.
The disciples were confused by Jesus's words, initially thinking he was referring to sleep rather than death, highlighting their misunderstanding of the situation.
Reflection Questionsgenerated
- What does Lazarus's story teach us about faith in difficult circumstances?
- How can we apply Jesus's clarity in communication to our own conversations?
- In what ways do we misunderstand God's plans in our lives, similar to the disciples?
- How does the miracle of Lazarus impact our understanding of life and death?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to highlight Jesus's authority over death and the significance of Lazarus's resurrection.
All physicians wear themselves out for their patient lest he die. But Lazarus’s physician was waiting for his death in order to show his victory over death.Early Church Fathers on John 11 →
He then declares His meaning openly: Then said Jesus unto them plainly, Lazarus is dead. (Tr. xlix. 11) He had been sent for to restore Lazarus from sickness, not from death.Early Church Fathers on John 11 →
Lazarus, this intimate friend of God, died, as is known through the testimony of the Gospel. According to John, for forty years he had compensated for the losses of the flesh by the actions of his will.Early Church Fathers on John 11 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on John 11:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Jesus unto them plainly,.... Without a figure, when he perceived they did not understand him, and yet it was a very easy and usual metaphor which he had made use of; but such was the
Read John Gill on John 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said Jesus unto them plainly, Lazarus is dead. Then said Jesus unto them plainly, Lazarus is dead.
Read Robert Jamieson on John 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYou will mistake me; my meaning was, not that Lazarus was fallen to rest upon the abatement of his distemper, but his soul is parted from his body.
Read Matthew Poole on John 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments14 Then said Jesus unto them plainly, Lazarus is dead. Ver. 14. Then said Jesus unto them plainly] Because they understood him not. Ministers must be "gentle to all men, apt to teach, patient, in meekness instructing the ignorant," yea, the insolent, 2 Timothy 2:24-25. Augustine confesseth he was glad to use some words, sometimes, to his hearers that were not Latin, to the end that they might understand him.
Read John Trapp on John 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Lazarus is dead.—The words of deeper truth, “Our friend Lazarus is fallen asleep,” have conveyed no true meaning to their minds. He uses words, therefore, which fall short of that truth, but are the only words which they can understand.
Read Charles John Ellicott on John 11 →CambridgeThe Cambridge Bible for Schools and Colleges14. Then said Jesus] ‘Then’ here, as in Romans 6:21, is made to cover two Greek words, ‘then’ of time, and ‘then’ of consequence: translate, Then therefore said Jesus.plainly] Without metaphor: see on John 7:4 and John 10:24.
Read Cambridge on John 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Plainly… dead—Jesus has suggested the lesson that he can waken alike the apathy of sleep and of death; he now, to shut off their hint, passes from the figure, and pronounces the solemn word, dead.
Read Daniel Denison Whedon 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
So Jesus told them plainly, “Lazarus is dead,
So Jesus said to them plainly then, “Lazarus is dead.
So Jesus told them plainly, “Lazarus is dead,
Then Jesus told them plainly, “Lazarus has died,
Tyndale line
Then said Jesus unto them plainly, Lazarus is dead.
Then Jesus therefore said unto them plainly, Lazarus is dead.
Then Jesus therefore said unto them plainly, Lazarus is dead.
Then said Jesus to them plainly, Lazarus is dead.
Then saide Iesus vnto them plainely, Lazarus is dead.
Strictly literal
Jesus therefore then said to them plainly, Lazarus has died.
Then, therefore, Jesus said to them freely, 'Lazarus hath died;
Then, therefore, Jesus said to them freely, “Lazarus has died;
Then Jesus said to them plainly, “Lazarus is dead.
From the Latin
Then therefore Jesus said to them plainly: Lazarus is dead.
Simplified
So Jesus told them plainly, “Lazarus is dead.
Then Jesus said to them clearly, Lazarus is dead.
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.
Tunc ergo Jesus dixit eis manifeste : Lazarus mortuus est :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܝܕܝܢ ܐܡܪ ܠܗܘܢ ܝܫܘܥ ܦܫܝܩܐܝܬ ܠܥܙܪ ܡܝܬ ܠܗ
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.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
The standard critical text of the New Testament.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
The previous edition, still widely cited.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
The Society of Biblical Literature edition, freely licensed.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
The edition that turned scholarship toward the earliest manuscripts.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
An independent critical text built from the oldest witnesses then known.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
A recent critical edition following documentary evidence closely.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
The reading of the majority of surviving manuscripts.
Τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in John 11:14
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word τότε (i.e., *tote*) is a demonstrative adverb meaning 'then' or 'at that time.' It is used to refer to specific points in the past or future, often in relation to concurrent or consequent events. The New Testament frequently employs it, especially in the Gospel of Matthew, to indicate transitions in narrative or to specify timing.
τότε, demonstr. ady. of time, (fr. the neut. art. τό, and the enclit. τέ [q. v.]; answering to the relative ore [Kiihner $506, 2 ¢.]), fr. Hom. down, then; at that time; a. then i.e. at the time when the things under consideration were taking place, (of a concomitant event): Mt. ii. 17 (τότε ἐπληρώθη) ; iii. 9, 13; xii. 22, 38; xv. 1; xix. 13; xx. 20; xxvii.9, 16; Ro. vi. 21; foll. by a more precise specification of the time by means of an added participle, Mt. ii. 16; Gal. iv. 8; opp. to νῦν, Gal. iv. 29; Heb. xii. 26; 6 τότε κόσμος, the world that then was, 2 Pet. iii. 6. b. then i. e. when the thing under consideration had been said or done, thereupon; so in the historical writers (esp. Matthew), by way of transition from one thing mentioned to another which could not take place before it [W. 540 (503); B. § 151, 31 fin.]: Mt. iv. 1,5; xxvi. 14; xxvii. 38; Actsi.12; x. 48; xxi. 33…
Read the full entry →τότε (tote) — then.
τότε,
Doric dialect τόκᾰ (which see) (both forms in [Refs 5th c.BC+]; Aeolic dialect τότᾰ [Refs 7th c.BC+] accusative to codices of [Refs 3rd c.BC+], compare ποτα, ὄτα):— adverb at that time, then, corresponding to Relat. ὅτε or ὁπότε (below [Refs]; mostly of some point in past time, opposed to νῦν, [Refs 8th c.BC+]: also of a future time, τότε κέν μιν.. πεπίθοιμεν [Refs 8th c.BC+] (or of imagined circumstances, in that case [Refs 5th c.BC+]; sometimes, then, next, πρῶτον μὲν.., εἶτα.., καὶ τ... [Refs 4th c.BC+]:—in Trag. and Attic dialect also in indefinite sense, formerly, καὶ νῦν θ᾽ ὁμοίως καὶ τότ᾽ ἐξεπίσταμαι [Refs 5th c.BC+]just now, [Refs 5th c.BC+]; τ. μὲν.., νῦν δὲ.. [Refs 5th c.BC+]at one time or other, [Refs 5th…
Read the full entry →τότε
tote
from (the neuter of) 3588 and 3753; the when, i.e. at the time that
(of the past or future, also in consecution):--that time, then.
see GREEK for 3753
see GREEK for 3588
τότε
Adv
then
τότε tote 160x
then, at that time, Mt. 2:17; 3:5; 11:20; then, Mt. 12:29; 13:26; 25:31; ἀπὸ τότε, from that time, Mt. 4:17; 16:21; ὁ τότε, which then was, 2 Pet. 3:6
τότε at that time, then, Lat. tunc, Antec. to Relat. ὅτε or ὁπότε, opp. to νῦν, Il., Hom., etc.:—also in indef. sense, in those times, formerly, Soph., etc.; τότ᾽ ἢ τότε at one time or other, Aesch., Eur.
joined with other Particles, καὶ τότε δή Hom.; καὶ τότ᾽ ἔπειτα Il.; τότε δή ῥα Od., etc.; τότ᾽ ἤδη then at length, Hes.
with the Article, οἱ τότε the men of that time, Il., etc.; οἱ τότε ἄνθρωποι Hdt.; τῇ τόθ᾽ ἡμέρᾳ Soph.; ἐν τῷ τότε (sc. χρόνῳ) Thuc.
εἰς τότε until then, Dem.; ἐκ τότε or ἐκτότε since then, Plut.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
162 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 159 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 102 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.
οἱ μὲν γὰρ ὑστερίζοντες τῶν ὑποζυγίων καὶ κατόπιν αὐτῶν ἐξεταζόμενοι ᾗ ἂν ἐθέλωσιν αὐτὰ ἄγουσι τῶν ἡνιῶν ἐνειλημμένοι καὶ τοτὲ μὲν ἐφιέντες πρὸς ὀξὺν δρόμον τοτὲ δ’ ἀναχαιτίζοντες, εἰ φορᾷ τοῦ δέοντος πλείονι θέοι·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
καὶ ἐν ἄλληι σφραγῖδι ἄλλων ἀρουρῶν ι, πασῶν περὶ Παθῦριν, ἐπέδωκαν ὑπόμνημα … τῷ τοτε στρατηγῶι κατά τε ἡμῶν καὶ τοῦ τῆς Σενενούπιος … Θράσωνος. τούτων ἀδίκως ἐνποιούμενοι και
ὅπερ φανερὸν τοῦτο ἐγένετο τοῖς τε τῆς νομαρχίας ἐπιτηρηταῖς καὶ τῷ ἐπὶ τῶν τόπων τότε ὄντι βενεφικιαρίωι
σιτικὰς δημοσίας ἀρούρας ταῖς μὴ δυναμέναις ὑπαντᾶν τοῖς φόροις τῶν ἀρουρῶν. προσήλθαμεν δὲ καὶ τότε τῷ γενομένῳ πρωτοστάτῃ τῆς κώμης Σερήνῳ τῷ καὶ Ἁρποκρᾷ καὶ ἐκέλευσεν αὐτὸν ἅπαντα τὰ
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
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-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
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.
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-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative Number: Plural 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
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 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 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
παρρησία is built from πᾶς (all) and ῥῆσις (speech), covering meanings like freedom of speech, boldness, and confidence. It appears in various contexts in the New Testament, such as Acts 4:13 and John 7:13. The lexicons note its use in both positive and negative senses, with some indicating a shift from boldness in speech to general confidence.
παρρησία, -ας, ἡ
(< πᾶς + ῥῆσις, speech),
[in LXX: Le 26:13 (μετὰ π., קוֹמְמִיּוּת), Pr 1:20 10:10, Wi 5:1, al.;]
freedom of speech, plainness, openness, freedom in speaking (Eur., Plat., al.): Ac 4:13, II Co 3:12; παρρησίᾳ, adverbially, freely, openly, plainly, Mk 8:32, Jo 7:13, 26 10:24 11:14 16:29 18:20; opp. to ἐν παροιμίαις, Jo 16:25; ἐν π., Eph 6:19; μετὰ π., Ac 2:29 4:29, 31 28:31.
παρρησία, -as, 7, (πᾶν and pros; cf. ἀρρησία silence, κατάρρησις accusation, πρόρρησις prediction) ; 1. freedom in speaking, unreservedness in speech, (Kur., Plat., Dem., al.): ἡ π. τινός, Acts iv. 13; χρῆσθαι παρρησίᾳ, 2 Co. iii. 12; παρρησίᾳ adverbially,— freely: λαλεῖν, Jn. vii. 13, 26; xviii. 20 ;— openly, frankly, i. e. without concealment: Mk. viii. 32; Jn. xi. 14; — without ambiguity or cireumlocution: εἰπὲ ἡμῖν παρρησίᾳ (Philem. ed. Meineke p. 405), Jn. x. 24;— without the use of figures and comparisons, opp. to ἐν παροιμίαις : Jn. xvi. 25, and RG in 29 (where L TTr WH ἐν παρρησίᾳ); ἐν παρρησίᾳ, Sreely, Eph. vi. 19; pera παρρησίας, Acts xxviil. 31 ; εἰπεῖν, Acts ii. 29; λαλεῖν, Acts iv. 29, 31. 2. free and fearless confidence, cheerful courage, boldness, assurance, (1.Mace. iv. 18; Sap. ν. 1 ; Joseph. antt. 9, 10,4; 15, 2, 7; [οἷν W. 23]): Phil. i. 20 (opp. to αἰσχύνεσθαι, cf.…
Read the full entry →παρρησία. ‘In accordance with its etymology παρρησία is used especially of ‘‘freedom,’’ ‘‘ boldness” zz speech, but it readily passes into the more general meaning ‘‘ confidence,’’ as in Heb 38, 1 Jn 228, Job 2719, Zest. xzt. patr. Reub iv. 2. This may be illustrated from P Par 63%%! 7 (B.c. 165) καλῶς ἔχειν ὑπέλαβον ταύτην ἔτι τὴν παρησίαν (for spelling, cf. Winer-Schmiedel Gy. p. 56) ἀγαγεῖν πρός σε. P Oxy VIII. 1100!° (A.D. 206) με]τὰ παρρησίας (cf. Ac 2831), unfortunately in a broken context, and Kazse/ 1096 παρησίαν ὁμοίαν οὐκ ἔχων βροτοῖς. Cf. also Aristeas 125 συμβουλευόντων παρρησίᾳ πρὸς τὸ συμφέρον τῶν φίλων, ‘since friends unreservedly offer advice for one’s best interests ” (Thackeray). In OG/S 3231° (B C. 159-8) εὐδοκι[μη]κὼς ἐν ταῖς χρείαις ἁπάσαις κιεκ]όσμηκε τὸν αὑτοῦ [β]ίον τῆι καλλίστηι παρρησίαι. the word seems to be equivalent to ““ liberality,” and in Vett. Val. p.…
Read the full entry →παρρησία (parrēsia) — boldness.
παρρησί-α, ἡ,
(πᾶς, ῥῆσις) outspokenness, frankness, freedom of speech, claimed by the Athenians as their privilege, ἐλεύθεροι παρρησίᾳ θάλλοντες οἰκοῖεν πόλιν κλεινῶν Ἀθηνῶν [Refs 5th c.BC+]; ἔχειν π. [Refs 5th c.BC+]; δημοκρατίας οὔσης οὐκ ἔστι π. [Refs 5th c.BC+]; περὶ παρρησίας, title of work by Philodemus.
2. in bad sense, licence of tongue, ἡ εἰς τοὺς θεοὺς π. [Refs 5th c.BC+]
3. freedom of action, [Refs 5th c.AD+]; π. ζωῆς καὶ θανάτου power of life and death, [Refs]; licence, permission, [Refs 6th c.AD+]; παρρησίᾳ ἐκτέμνεται τὸ δέρμα without fear, [Refs 6th c.AD+]; ἤγαγον ὑμᾶς μετὰ παρρησίας openly, [LXX]
παρρησία
parrhesia
from 3956 and a derivative of 4483; all out-spokenness, i.e.
frankness, bluntness, publicity; by implication, assurance:--bold (X
-ly, -ness, -ness of speech), confidence,
X freely, X openly, X plainly(-ness).
see GREEK for 3956
see GREEK for 4483
παρρησία, ας, ἡ
n.f.
freedom, confidence
παρρησία parrēsia 31x
freedom in speaking, boldness of speech, Acts 4:13; παρρησίᾳ, as an adv., freely, boldly, Jn. 7:13, 26; so μετὰ παρρησίας, Acts 2:29; 4:29, 31; license, authority, Phlm. 8; confidence, assurance, 2 Cor. 7:4; Eph. 3:12; Heb. 3:6; 10:19; openness, frankness, 2 Cor. 3:12; παρρησίᾳ, and ἐν παρρησίᾳ, adverbially, openly, plainly, perspicuously, unambiguously, Mk. 8:32; Jn. 10:24…
Read the full entry →Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
31 occurrences in the New Testament, rendered 8 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 31 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
καὶ ὅταν γε μόνος ἰδίᾳ τῷ θεῷ προσέρχηται, μετὰ παρρησίας φησὶ μὴ εἶναι εὔλογος — ἴσον τῷ μὴ τῶν εὐλόγων καὶ πιθανῶν ἐφίεσθαι —, πεπονθέναι δὲ τοῦτο πρὸ τῆς ἐχθὲς καὶ τρίτης, ἀφ’ οὗ τὸν θεὸν ἄρξασθαι διαλέγεσθαι ὡς θεράποντι αὐτῷ (Exod.
τῆς δὲ πρὸς τὸν ἄνδρα κοινωνίας ἀπόλαυσιν ἐχούσης ἀκίνδυνον καὶ προσέτι πολλὴν τὴν ἀπὸ τοῦ συνειδότος καὶ πρὸς τὸν θεὸν παρρησίαν καὶ πρὸς τοὺς ἀνθρώπους·
Ὁ ἀγαθὸς ἐργάτης μετὰ παρρησίας λαμβάνει τὸν ἄρτον τοῦ ἔργου αὐτοῦ, ὁ νωθρὸς καὶ παρειμένος οὐκ ἀντοφθαλμεῖ τῷ ἐργοπαρέκτῃ αὐτοῦ,
τοῦτο μόνον. παρακληθείς, ἄδελφε, διαλλάγηθί μοι ὅπως χρήσωμαι καὶ ἐν τῇ στρατείᾳ τῇ σῇ παρρησίᾳ. τὸ δὴ λοιπὸν μὴ εἶχές με μηδʼ ἑξῆς ἀδελφῷ ἐξ οὗ ἐπεξενώθην; ἀλλʼ ἔχω
των τ … … ν διασειόντων τῶν εἰς ταῦτα ὑπηρη … … μετὰ παρρησίας, καὶ ἂν ἐλεγχθῶσι, τῆς προσηκούσης τεύξονται τιμωρίας. εἰ δὲ … … … ροιντο τοῖς
ἀναστάντος καὶ διὰ τῶν θεωμένων ἐλθόντος κατὰ μέσον τοῦ θεάτρου, ἐφώνησαν· Ἰσίδωρε ἡ βία παρρησία· τίς ὁ φθόνος τῆς εἰρήνης; τὸν ἀναστάσεως … … … ωνι ἔχεις αὐτόν· στρατηγέ,
The Greek word Λάζαρος (i.e. Lazaros) is a colloquial abbreviation of Ἐλεαζάρ (i.e. Eleazar). It refers to two figures: Lazarus of Bethany, who was raised from the dead by Jesus, and the beggar in the parable found in Luke. The New Testament mentions Lazarus in John 11 and 12, as well as in Luke 16.
Λάζαρος, -ου, ὁ,
colloquial abbreviation of Ἐλεαζάρ (άζαρος), q.v.), Lazarus;
of Bethany: Jo 11:1 ff. Jo 12:1, 2, 9, 10, 17.
The beggar in the parable: Lk 16:20, 23-25.†
Λάζαρος, -ov, 6, (rabb. 79, apparently the same as “158, whom God helps [ef. Philo, quis haeres § 12]: acc. to others, i. 4. My x5 without help), Zazarus; Ὶ. an inhabitant of Bethany, beloved by Christ and raised from the dead by him: Jn. xi. 1 sqq. 43; xii. 1 sq. 9 sq 17. 2. an imaginary person, extremely poor and wretched: Lk. xvi. 20, 23-25.
Λάζαρος (Lazaros) — Lazarus.
Λάζαρος, -ου, ὁ
colloquial abbreviation of Ἐλεαζάρ (άζαρος), which see),
Lazarus;
1. of Bethany: Jhn.11:1 ff. Jhn.12:1-2, 9-10 12:17.
2. The beggar in the parable: Luk.16:20, 23-25.†
(From Abbott-Smith. LSJ has no entry)
Λάζαρος (Lazaros) — Lazarus.
Λάζαρος, -ου, ὁ
colloquial abbreviation of Ἐλεαζάρ (άζαρος), which see),
Lazarus;
1. of Bethany: Jhn.11:1 ff. Jhn.12:1-2, 9-10 12:17.
2. The beggar in the parable: Luk.16:20, 23-25.†
(From Abbott-Smith. LSJ has no entry)
Λάζαρος
Lazaros
probably of Hebrew origin (499); Lazarus (i.e. Elazar), the name of
two Israelites (one imaginary):--Lazarus.
see HEBREW for 0499
Λάζαρος, ου, ὁ
n.m.
Lazarus, Eliezer
Λάζαρος Lazaros 15x
Lazarus, pr. name
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
laz'-a-rus (Lazaros, an abridged form of the Hebrew name Eleazar, with a Greek termination): Means "God has helped." In Septuagint and Josephus are found the forms Eleazar, and Eleazaros. The name was common among the Jews, and is given to two men in the New Testament who have nothing to do with each other.
1. Lazarus of Bethany:
The home of the Lazarus mentioned in Joh 11:1 was Bethany. He was the brother of Martha and Mary (Joh 11:1,2; see also Lu 10:38-41). All three were especially beloved by Jesus (Joh 11:5), and at their home He more than once, and probably often, was entertained (Lu 10:38-41; Joh 11). As intimated…
Lazarus
An abbreviation of Eleazar, whom God helps. (1.) The brother of Mary and Martha of Bethany. He was raised from the dead after he had lain four days in the tomb (John 11:1-44). This miracle so excited the wrath of the Jews that they sought to put both Jesus and Lazarus to death.
(2.) A beggar named in the parable recorded Luke 16:19-31.
(whom God helps), another form of the Hebrew name Eleazar. Lazarus of Bethany, the brother of Martha and Mary. (John 11:1) All that we know of him is derived from the Gospel of St. John, and that records little more than the facts of his death and resurrection. The language of (John 11:1) implies that the sisters were the better known. Lazarus is "of Bethany, of the village of Mary and her sister Martha." From this and from the order of the three names in (John 11:5) we may reasonably infer that Lazarus was the youngest of the family. All the circumstances of John 11 and 12 point to wealth and social position above the average. The name of a poor man in the well-known parable of (
1. A friend and disciple of Christ, brother of Martha and Mary, with whom he resided at Bethany near Jerusalem. Our Savior had a high regard for the family, and often visited them; and when Lazarus was dangerously ill, word was sent to Christ, "Lord, behold, he whom thou lovest is sick." The Savior reached Bethany after he had lain four days in his grave, and restored him to life by a word, "Lazarus, come forth." This public and stupendous miracle drew so many to Christ, that his enemies sought to put both him and Lazarus to death, Joh 11:1-57 12:1-11. The narrative displays Christ as a tender and compassionate friend, weeping for and with those he loved, and at the same time as the Prince of life, beginning his triumph over death and the grave. Happy are they who, in view of their own death, or that of friends, can know that they…
15 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 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
τὴν πρᾶσιν ἐν πάσῃ βεβαιώσει καὶ στοιχεῖ ἡμῖν πάντα τὰ ἐγγεγραμμένα ὡς πρόκειται. Φλαύιος Λάζαρος Πέτρου ἀδιούτωρ ἀριθμοῦ Συήνης ἀξιωθεὶς ἔγραψα ὑπὲρ αὐτῶν γράμματα μὴ εἰδυιῶν . Φλαύιος Μηνᾶς
προκείμενοι ἐθέμεθα τὴν διαλυτικὴν ὁμολογίαν καὶ στοιχεῖ ἡμῖν πάντα τὰ ἐγγεγραμμένα ὡς πρόκειται. Φλαύιος Λάζαρος Πέτρου ἀδιούτωρ ἀριθμοῦ Συήνης ἀξιωθεὶς ἔγραψα ὑπὲρ αὐτῶν γράμματα μὴ εἰδότων . Φλαύιος Ἰωάννης
ἀπὸ Ταγχάεως Μακάρις υἱὸς Παύλου ἀπὸ Βουσίρεως ἄπα Ὧλ υἱὸς Φῖβ ἀπὸ τῆς αὐτῆς Λάζαρος ἀπὸ Σώφθεως τέσσαρες κωμίας Κᾶρος υἱὸς Μασθατ ἀπὸ Ταγχάεως Ἀνοῦπ υἱὸς Πραῦ ἀπὸ Βουσίρεως
ἀποθνῄσκω is a verb meaning 'to die,' used for both natural and violent deaths, including Christ's death. It can also refer to spiritual death and metaphorical uses, such as dying to sin. The word is built from the prefix ἀπό and the root θνῄσκω. It appears frequently in the New Testament, notably in contexts discussing mortality and spiritual separation.
ἀπο-θνῄσκω,
[in LXX chiefly for מוּת;]
to die: of natural death, Mk 5:35, al.; of violent death (pass. of ἀποκτείνω), esp. of Christ, Mt 26:35, Jo 12:33, He 10:28, al.; of spiritual death, Jo 6:50, Ro 8:13, al.; c. dat. ref., Ro 6:2, 10 14:7, 8, Ga 2:19; acc., ὅ, Ro 6:10; seq. ἐν, Mt 8:32, Jo 8:21, 24, I Co 15:22, He 11:37, Read the full entry →
ἀποθνήσκω, impf. ἀπέθνησκον (Lk. viii. 42); 2 aor. ἀπέθανον ; fut. ἀποθανοῦμαι, Ro. ν. 7; Jn. viii. 21, 24, (see θνήσκω) ; found in Grk. writ. fr. Hom. down; to die (ἀπό, so as to be no more; [cf. Lat. emorior; Eng. die of f or out, pass away]; Germ. ab sterben, ver sterben) ; I. used properly 1. of the natural death of men: Mt. ix. 24; xxii. 24; Lk. xvi. 22; Jn. iv.47; Ro. vii. 2, and very often; ἀποθνήσκοντες ἄνθρωποι subject to death, mortal, Heb. vii. 8 [B. 206 (178) }. 2. of the violent death — both of animals, Mt. viii. 32, and of men, Mt. xxvi. 35; Acts xxi. 13 ete.; 1 Pet. iii. 18 L T Tr WH txt.; ev φόνῳ μαχαίρας, Heb. xi. 37; of the punishment of death, Heb. x. 28; often of the violent death which Christ suffered, as Jn. xii. 33; Ro. v. 6, ete. 3. Phrases: ἀποθνήσκ. ἔκ twos to perish by means of something, [ef. Eng. to die of], Rev. viii. 11; ἐν τῇ ἁμαρτίᾳ, ἐν ταῖς ἁμαρτίαις…
Read the full entry →ἀποθνήσκω. On the reason why the perfect of this verb was τέθνηκα, hot ἀποτέθνηκα, see Pro/eg. p. 114. Marcus Aurelius, it is true, uses ἀποτέθνηκα, a natural result of levelling when the simplex had become obsolete ; but the editor of P Iand 09> (ii/A.D.) is not thereby justified in restoring ἀπο]τεθνῶτ[ος. No other part of the simplex survives, and no other compound. An interesting instance of the word occurs in P Par 477® (c. B.C. 153) (= Selections, p. 22) οἱ παρὰ σὲ θεοὶ. . . ὅτι ἐνβέβληκαν ὑμᾶς εἰς ὕλην μεγάλην Kal od δυνάμεθα ἀποθανεῖν, “your gods (are false) because they have cast us into a great forest, where we may possibly die.” As a parallel to the Pauline usage in 1 Cor 15% may be noted the touching letter P Giss I. 179 (time of Hadrian), where a slave writes to her absent master, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθ᾽ ἡμέραν. The use of the present tense justifies one more…
Read the full entry →ἀποθνήσκω (apothnēskō) — to die.
ἀποθνήσκω,
future -θᾰνοῦμαι, Ionic dialect -θανέομαι or -εῦμαι[Refs 5th c.BC+] —strengthened for θνῄσκω, die, [Refs 8th c.BC+]; in Comedy texts and Prose the usual form of the present; σεῦ ἀποτεθνηῶτος[Refs 8th c.BC+]; νόσῳ[Refs 5th c.BC+]; to be ready to die, of laughter, etc., [Refs 5th c.BC+]
II. serving as passive of ἀποκτείνω, to be put to death, slain, ὑπό τινος[Refs 5th c.BC+]; especially by judicial sentence, ἀποθανεῖν ὑπὸ τῆς πόλεως[Refs 5th c.BC+]
III. renounce, νόμῳ[NT]
ἀποθνῄσκω
apothnesko
from 575 and 2348; to die off (literally or figuratively):--be dead,
death, die, lie a-dying, be slain (X with).
see GREEK for 575
see GREEK for 2348
ἀποθνῄσκω
v.
I am dying, am about to die
ἀποθνῄσκω apothnēskō 111x
to die, Mt. 8:32; to decay, rot, as seeds, Jn. 12:24; 1 Cor. 15:36; to wither, become dry, as a tree, Jude 12; met. to die the death of final condemnation and misery, Jn. 6:50; 8:21, 24; to die to a thing by renunciation or utter separation, Rom. 6:2; 1 Cor. 15:31; Gal. 2;19; Col. 3:3
ἀποθνήσκω to die off, die, Hom., attic:— to be ready to die of laughter, Ar.
serving as Pass. of ἀποκτείνω, to be put to death, to be slain, ὑπό τινος Hdt., Plat.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
111 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 112 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 273 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.
ἐκεῖ μὲν γάρ φησιν „ἀπὸ παντὸς φάγῃ“, ἐνταῦθα δὲ „οὐ φάγεσθε“ καὶ „ᾗ δ’ ἂν ἡμέρᾳ φάγητε“, οὐχὶ φάγῃς, καὶ „ἀποθανεῖσθε“, οὐχὶ ἀποθανῇ.
τούτων Ἀράνης μὲν υἱὸν καταλιπὼν Λῶτον καὶ Σάρραν καὶ Μελχὰν θυγατέρας ἐν Χαλδαίοις ἀπέθανεν ἐν πόλει Οὐρῆ λεγομένῃ τῶν Χαλδαίων, καὶ τάφος αὐτοῦ μέχρι νῦν δείκνυται.
ὄρνεον γάρ ἐστιν, ὃ προσονομάζεται φοῖνιξ: τοῦτο μονογενὲς ὑπάρχον ζῇ ἔτη πεντακόσια, γενόμενόν τε ἤδη πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν αὐτό, σηκὸν ἑαυτῷ ποιεῖ ἐκ λιβάνου καὶ σμύρνης καὶ τῶν λοιπῶν ἀρωμάτων, εἰς ὃν πληρωθέντος τοῦ χρόνου εἰσέρχεται καὶ…
λυτον … ὀνόματι τῆς ἐπιτροπῆς ἃ μὲν διηρπακέναι προφάσει περιλύσεως δανείων τῶν τοῦ ἀποθανόντος πατρὸς αὐτῆς, ἃ δὲ καὶ πεπρακέναι Ἀπίαι τῆι ἀντιδίκωι ὑποβλήτωι οὔσηι αὐτοῦ, καὶ ἐκ
α τρισχιλίων καὶ ἄλλαι ἐπʼ οἴνωι πεντακισχιλίαι . ἰδὼν αὐτὴν ψευδομένην ᾔτησε τὴν τοῦ ἀποθανόντος ἀνδρὸς αὐτῆς Πασίωνος ἐφημερίδα ἣν πολλάκις ἐπέφερεν αὐτὸς ὄντων παντὸς λόγου γραπτῶν ἀριθμῷ
ἀπρόσκοπον. παρακαλῶ σε, κύριε, ἐάν σοι δόξῃ, καὶ πέμψαι ἐφʼ ἡμᾶς, εἰ δὲ μή, ἀποθνήσκομεν ὅτι οὐ βλέπομέν σε καθʼ ἡμέραν. ὤφελον εἰ ἐδυνάμεθα πετᾶσθαι καὶ ἐλθεῖν καὶ προσκυνῆσαί