John 11:35 — Word Study
N1904ἐδάκρυσεν ὁ Ἰησοῦς.
BSAWeptdakruō△▸ [shed tears, cried out in sorrow, began to cry] <the>ho Jesus.Iēsous [the Greek name for Joshua, meaning God is salvation]
| Greek | English | Parsing |
|---|---|---|
| ἐδάκρυσεν | Wept | Verb, aorist, active |
| ὁ | <the> | Article, nominative, singular |
| Ἰησοῦς. | Jesus. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jesus wept. |
| KJV | Jesus wept. |
| ASV | Jesus wept. |
| YLT | Jesus wept. |
| WEB | Jesus wept. |
| BBE | And Jesus himself was weeping. |
All translations agree on the wording of ἐδάκρυσεν.
The sentence is simple, consisting of a single main clause that conveys a profound emotional response.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbδακρύω
The sentence as the grammar sees it Open the tree ›
1 of 3 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — John 11:35
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 11:35 is the shortest verse in the Bible, yet it powerfully captures Jesus' emotional response to the death of Lazarus. This moment reveals His compassion and humanity, showing that even the Son of God felt sorrow in the face of death. The surrounding verses provide context, illustrating the grief of those around Him and the significance of His coming miracle.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 11:33 | When Jesus saw her weeping, and the Jews who had come with her also weeping, He was deeply moved in spirit and troubled. |
| 2 | Genesis 43:30 | Joseph hurried out because he was moved to tears for his brother, and he went to a private room to weep. |
| 3 | Job 30:25 | Have I not wept for those in trouble? Has my soul not grieved for the needy? |
| 4 | Psalm 35:13–15 | Yet when they were ill, I put on sackcloth; I humbled myself with fasting, but my prayers returned unanswered. |
| 5 | Psalm 119:136 | My eyes shed streams of tears because Your law is not obeyed. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — ἐδάκρυσεν, dakruōgenerated
The verb δακρύω means to weep or shed tears. It is used to express strong emotions, particularly sadness or grief. In this context, it highlights Jesus' deep empathy for those mourning Lazarus.
The aorist tense indicates a completed action, emphasizing that Jesus wept at a specific moment. This verb captures a profound expression of sorrow, not just for Lazarus but for the pain of those who loved him.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the wording: Jesus wept. This consistency underscores the emotional weight of the moment, reflecting Jesus' compassion.
The BBE adds a slight variation, stating, And Jesus himself was weeping, which emphasizes His active participation in the mourning.
Sentence Structuregenerated
The structure of the verse is straightforward, consisting of a main clause: ἐδάκρυσεν, He wept. This single action conveys a powerful emotional response.
The subject is the noun phrase Ἰησοῦς, Jesus, and the verb ἐδάκρυσεν is the action performed. The simplicity of the structure emphasizes the directness of Jesus' grief.
Septuagint Backgroundgenerated
In the Septuagint, the name Ἰησοῦς (Iēsous) appears in various contexts, notably in verses that reference figures like Joshua and Moses. This choice of name connects the New Testament figure of Jesus with the historical and spiritual legacy of leadership in Israel.
The Hebrew equivalent יְהוֹשׁוּעַ (Yehoshua), which later evolves into יֵשׁוּעַ (Yeshua), emphasizes salvation and deliverance, themes that resonate deeply in the context of Jesus' actions and purpose in the narrative of John 11:35.
In plain words — the whole versegenerated
John 11:35 tells us that Jesus wept when He saw the sorrow of those mourning Lazarus. This brief verse shows His compassion and humanity, reminding us that it is okay to express our feelings of sadness.
Frequently Asked Questionsgenerated
Jesus wept out of compassion for Lazarus and the grief of those mourning him, showing His deep empathy.
This verse illustrates that expressing emotions, such as sadness, is natural and acceptable, even for those who are strong in faith.
Jesus' weeping precedes His miraculous act of raising Lazarus, highlighting the contrast between human grief and divine power.
We can learn that it is important to acknowledge and express our grief, as Jesus did, while also holding onto hope for eternal life.
Reflection Questionsgenerated
- How do I typically respond to grief and sorrow in my life?
- What does it mean for me to show compassion to others who are mourning?
- In what ways can I express my emotions healthily and constructively?
- How can I balance my faith with the reality of grief and loss?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, discussing the significance of Jesus' tears and what they reveal about His nature.
Why did he come down into [Mary his mother] if he were to take nothing of her? If he had taken nothing of Mary, he … would never have wept over Lazarus.Early Church Fathers on John 11 →
What need was there to weep for him whom he was soon about to raise? But Jesus wept to give us an example of sympathy and kindliness toward our fellow human beings.Early Church Fathers on John 11 →
His tears were like the rain, and Lazarus like a grain of wheat, and the tomb like the earth. He gave forth a cry like that of thunder, and death trembled at his voice. Lazarus burst forth like a grain of wheat.Early Church Fathers on John 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 11:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleJesus wept. As he was going along to the grave, see John 11:28; as he was meditating upon the state of his friend Lazarus, the distress his two sisters were in, and the greater damnation that would
Read John Gill on John 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryJesus wept. Jesus Wept , [ edakrusen (G1145)]. This beautifully conveys the sublime brevity of the original word; else 'shed tears' might have better conveyed the difference between the word here
Read Robert Jamieson on John 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments35 Jesus wept. Ver. 35. Jesus wept] He wept with those that weep. And the same tenderness he retains still toward his afflicted. As Aaron, though he might not lament his two sons slain by God’ s hand in the sanctuary, Leviticus 10:3, yet he had still the heart of a father within him; so hath Christ now, in the heavenly sanctuary; he hath lost nothing by heaven.
Read John Trapp on John 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) Jesus wept.—The word is different from that which is used to express weeping in John 11:33; but this latter is used of our Lord in Luke 19:41. The present word means not the cry of lamentation nor the wail of excessive grief, but the calm shedding of tears. They are on the way to the sepulchre, near to which they have now arrived. He is conscious of the power which He is about to exercise, and that the first result will be the glory of God (John 11:4); but He is conscious also of the suffering hearts near Him, and the sympathy with human sorrow is no less part of His nature than the union with divine strength. Men have wondered to find in the Gospel which opens with the express…
Read Charles John Ellicott on John 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. Jesus wept.] The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (Lu 19:41) where Christ is said to have wept over Jerusalem.
Read AdamClarke on John 11 →CambridgeThe Cambridge Bible for Schools and Colleges35. Jesus wept] Or, shed tears. The word occurs nowhere else in N.T.; it expresses less loud lamentation than the word used in John 11:31; John 11:33. He sheds tears on His way to their brother’s grave, not because He is ignorant or doubtful of what is coming, but because He cannot but sympathize with the intensity of His friends’ grief. “The intense humanity attributed to Jesus, His affection, His visible suffering, the effort with which He collects Himself, are all strong marks of authenticity, and the more so because they might be thought to conflict with the doctrine of the prologue. But this is but one more proof how little that doctrine has disturbed the Evangelist’s true historic…
Read Cambridge on John 11 →Albert Barnes1798–1870Barnes' Notes on the BibleJesus wept - It has been remarked that this is the shortest verse in the Bible; but it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man.
Read Albert Barnes on John 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible35. Jesus wept—It was in walking from his place of stoppage to the tomb that Jesus wept.
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
Jesus wept.
Jesus wept.
Jesus wept.
Jesus wept.
Tyndale line
Jesus wept.
Jesus wept.
Jesus wept.
Jesus wept.
And Iesus wept.
Strictly literal
Jesus wept.
Jesus wept.
Jesus wept.
Jesus wept.
From the Latin
And Jesus wept.
Simplified
Then Jesus cried too.
And Jesus himself was weeping.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et lacrimatus est Jesus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܬܝܢ ܗܘܝ ܕܡܥܘܗܝ ܕܝܫܘܥ
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.
ἐδάκρυσεν ὁ Ἰησοῦς.
The standard critical text of the New Testament.
ἐδάκρυσεν ὁ Ἰησοῦς.
The previous edition, still widely cited.
ἐδάκρυσεν ὁ Ἰησοῦς.
The Society of Biblical Literature edition, freely licensed.
ἐδάκρυσεν ὁ Ἰησοῦς.
The edition that turned scholarship toward the earliest manuscripts.
ἐδάκρυσεν ὁ Ἰησοῦς.
An independent critical text built from the oldest witnesses then known.
ἐδάκρυσεν ὁ Ἰησοῦς.
A recent critical edition following documentary evidence closely.
ἐδάκρυσεν ὁ Ἰησοῦς.
The reading of the majority of surviving manuscripts.
ἐδάκρυσεν ὁ Ἰησοῦς.
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 11:35
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.
δακρύω means to weep or shed tears. It is used in various contexts, including expressing grief or lamentation, and is synonymous with other terms for crying. The New Testament references it in John 11:35. The word has a rich history in Greek literature, appearing in works from as early as the 8th century BC.
δακρύω
[in LXX for בָּכָה, etc. ;]
to weep, shed tears: Jo 11:35.†
SYN.: κλαίω, of audible weeping, to cry; ὀδύρομαι, of grief expressed verbally, to lament; θρηνέω, of formal lamentation, to sing a dirge; ἀλαλάζω, to wail in Oriental fashion; στενάζω, of grief expressed by inarticulate sounds, to groan.
δακρύω: 1 aor. ἐδάκρυσα; to weep, shed tears: Jn. xi. 35. [From Hom. down. Syn. see κλαίω, fin.]
δακρύω (dakruō) — to weep.
δακρύω,
first in [Refs 4th c.BC+]: future -ύσω[Refs 5th c.BC+], later -ύσομαι [Refs 3rd c.AD+]: aorist ἐδάκρῡσα [Refs 5th c.BC+], Epic dialect δάκρῡσα [Refs 8th c.BC+]: perfect δεδάκρῡκα [Refs 4th c.AD+]:—middle, δακρύεσθαι [Refs 4th c.BC+]: aorist δακρύσατο [Refs 3rd c.AD+]:—passive, present, [Refs 5th c.BC+]: perfect δεδάκρῡμαι [Refs 8th c.BC+]: [υ long in all tenses, except in late Poets, as [Refs]
I. intransitive, weep, shed tears, [Refs 8th c.BC+] to lament with tears, [Refs 5th c.BC+]; δ. βλέφαρα to flood them with tears, [Refs 5th c.BC+] — passive, perfect δεδάκρυμαι to be in tears, τίπτε δεδάκρυσαι, Πατρόκλεε; [Refs 8th c.BC+]in tears, [Refs 5th c.BC+]
I.2. of the eyes, run, [Refs 4th c.BC+]
δακρύω
dakruo
from 1144; to shed tears:--weep. Compare 2799.
see GREEK for 1144
see GREEK for 2799
δακρύω
v.
I shed tears, week
δακρύω dakryō 1x
to shed tears, weep, Jn. 11:35*
δακρύω intr. to weep, shed tears, Hom., etc.; c. acc. cogn., δ. γόους to lament with tears, Soph.: c. gen. causae, to weep for a thing, Eur.:—also, δ. βλέφαρα to flood them with tears, id. Eur.:—so perf. pass. to be tearful, be all in tears, Il.
of trees (cf. δάκρυον), Luc.
c. acc. to weep for, lament, Aesch., Soph., etc.:—Pass. to be wept for, Aesch., Eur.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἐδάκρυσεν ὁ Νεεμίας ἐλεήσας τῆς συμφορᾶς τοὺς ὁμοφύλους, καὶ ἀναβλέψας εἰς τὸν οὐρανόν, ἄχρι τίνος, εἶπεν, ὦ δέσποτα, περιόψει ταῦτα πάσχον τὸ ἔθνος ἡμῶν οὕτως ἅρπαγμα πάντων καὶ λάφυρον γενόμενον;
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