John 12:8 — Word Study
N1904τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
BSAtheho poorptōchos [needy, impoverished] forgar alwayspantote [forever, continually] you haveechō▸ [at all times, constantly] withmeta yourselves,heautou [among you, in your midst] Me myselfegō [I, the Messiah, with you] howeverde notou alwayspantote you have.echō▸
| Greek | English | Parsing |
|---|---|---|
| τοὺς | the | Article, accusative, plural |
| πτωχοὺς | poor | Adjective, accusative, plural |
| γὰρ | for | Conjunction |
| πάντοτε | always | Adverb |
| ἔχετε | you have | Verb, present, active |
| μεθ᾽ | with | Preposition |
| ἑαυτῶν, | yourselves, | Reflexive pronoun, second person, genitive |
| ἐμὲ | Me myself | Personal pronoun, first person, accusative |
| δὲ | however | Conjunction |
| οὐ | not | Particle, negative |
| πάντοτε | always | Adverb |
| ἔχετε.¶ | you have. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The poor you will always have with you, but you will not always have Me.” |
| KJV | For the poor always ye have with you; but me ye have not always. |
| ASV | For the poor ye have always with you; but me ye have not always. |
| YLT | for the poor ye have always with yourselves, and me ye have not always.' |
| WEB | For you always have the poor with you, but you don’t always have me.” |
| BBE | The poor you have ever with you, but me you have not for ever. |
Where they part company is ἔχετε — see How Translations Differ.
The sentence is structured around a main clause that presents a statement about the poor, followed by a contrasting clause about Jesus' presence.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbἔχω
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 12:8
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 Anointing at Bethanygenerated
John 12:8 is part of a narrative where Mary anoints Jesus with expensive perfume, prompting a discussion about the poor and Jesus' impending departure. This scene highlights the contrast between caring for the needy and the unique significance of Jesus' presence, which will not last much longer. The mention of the poor aligns with the teachings found in the Old Testament, emphasizing the ongoing responsibility to care for those in need, as seen in Deuteronomy 15:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 15:11 | For there will never cease to be poor in the land; that is why I am commanding you to open wide your hand to your brother and to the poor and needy in your land. |
| 2 | Matthew 26:11 | The poor you will always have with you, but you will not always have Me. |
| 3 | Mark 14:7 | The poor you will always have with you, and you can help them whenever you want. But you will not always have Me. |
| 4 | John 12:35 | Then Jesus told them, “For a little while longer, the Light will be among you. Walk while you have the Light, so that darkness will not overtake you. The one who walks in the darkness does not know where he is going. |
| 5 | John 8:21 | Again He said to them, “I am going away, and you will look for Me, but you will die in your sin. Where I am going, you cannot come.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — πτωχός, ptōchosgenerated
The word πτωχός, transliterated as ptōchos, is an adjective that means 'poor' and refers to someone in a state of need or destitution. It is derived from a root meaning to crouch or cower, indicating a beggar's posture.
In the New Testament, it describes not only financial poverty but also spiritual lowliness, as seen in passages like Matthew 5:3. Here, Jesus emphasizes the reality of poverty in the world, indicating that the poor will always be present among His followers.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as, "The poor you will always have with you, but you will not always have Me." This is consistent across several translations, including the KJV and ASV, which also affirm the presence of the poor.
Where translations differ is in the rendering of ἔχετε. The BBE and DRA use 'you have', while others like the ASV and BSB simply use 'have'. This reflects a choice in how the second person plural is expressed.
Sentence Structuregenerated
The main verb in the verse is ἔχετε, you have, which governs the entire statement. This verb is followed by a noun phrase, τοὺς πτωχοὺς, the poor, and a contrasting clause that introduces the subject ἐμὲ, Me.
The structure of the sentence highlights the contrast between the ongoing presence of the poor and the temporary nature of Jesus' presence, with the conjunction δὲ serving to connect these two ideas.
Septuagint Backgroundgenerated
πτωχός is used in the Septuagint to translate various Hebrew terms for the poor, such as עָנִי (H6041) and אֶבְיוֹן (H34), which convey similar meanings of need and affliction. This connection emphasizes the biblical mandate to care for the poor.
The use of πτωχός in the New Testament echoes these earlier texts, reinforcing the continuity of God's concern for the needy throughout Scripture.
In plain words — the whole versegenerated
John 12:8 shows Jesus teaching that while the poor will always be present, His time with them is limited. This statement occurs during a pivotal moment before His crucifixion, highlighting the importance of His presence and the ongoing need to care for the poor.
Frequently Asked Questionsgenerated
Jesus acknowledges the reality of poverty in the world, indicating that caring for the poor is a continuous responsibility for His followers.
He is preparing them for His impending death and resurrection, highlighting the unique significance of His presence during His ministry.
While we are called to care for the needy, Jesus emphasizes that our relationship with Him is paramount and should take precedence.
Jesus' words echo teachings from the Old Testament, such as in Deuteronomy 15:11, which instructs the Israelites to care for the poor among them.
Reflection Questionsgenerated
- How can I ensure I am actively caring for the poor in my community?
- In what ways can I prioritize my relationship with Jesus while also serving others?
- What does it mean for me to recognize the temporary nature of my time with Jesus?
- How can I encourage others to care for the needy while also focusing on their spiritual growth?
The early church on this verse — how the Fathers read it
Early church Fathers commented on this passage to highlight the importance of prioritizing devotion to Christ while caring for the poor.
So powerful is the praise of a good work of this kind that it exhorts all of us to fill the Lord’s head with fragrant and rich works so that it may be said also of us that we have done a good work on his head.Early Church Fathers on John 12 →
If, he says, you are really sincere in your mercy for the poor, there is much time left for you to benefit them. There will never be a shortage of them in this world.Early Church Fathers on John 12 →
And the Savior also brings forward an argument that convinces us that nothing is better than devotion toward him. For, he says, love for the poor is very praiseworthy, only let it be put after veneration of God.Early Church Fathers on John 12 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on John 12:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the poor always ye have with you,.... And so would not want opportunities of showing a regard to them, which Christ always recommended; nor does he here in the least discourage an industrious and
Read John Gill on John 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.
Read Robert Jamieson on John 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments8 For the poor always ye have with you; but me ye have not always. Ver. 8. The poor ye have always with you] To give to when you please; and in gratifying whom, ye may glorify God and secure your substance; for Manus pauperum gazophylacium Christi, the hand of the poor is the treasury of Christ, saith an ancient. But me have ye not always] And yet we have, in his poor members, the family of faith. Hence Salvian sticks not to say, that Christ is maximus mendicorum, the greatest of beggars; and addeth, Non eget miseria sed eget misericordia: non eget deltate pro se, sed eget pietate prd suis. (Salv. ad Eccles. Cathol. iv.)
Read John Trapp on John 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) This verse occurs word for word in both of the first two Gospels. (See Notes there.)
Read Charles John Ellicott on John 12 →CambridgeThe Cambridge Bible for Schools and Colleges8. For the poor, &c.] Comp. Deuteronomy 15:11. Every word of this verse occurs in the first two Gospels, though not quite in the same order. Here the emphasis is on ‘the poor,’ there on ‘always.’ The striking originality of the saying, and the large claim which it makes, are evidence of its origin from Him who spake as never man spake. Considering how Christ speaks of the poor elsewhere, these words may be regarded as quite beyond the reach of a writer of fiction.
Read Cambridge on John 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 120.—SUPPER AND AT BETHANY, John 12:2-11.See notes on Matthew 26:6-16; Mark 14:3-9.
Read Daniel Denison Whedon on John 12 →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
The poor you will always have with you, but you will not always have Me.”
For you always have the poor with you, but you don’t always have me.”
The poor you will always have with you, but you will not always have Me.”
For you will always have the poor with you, but you will not always have me!”
Tyndale line
For the poor always ye have with you; but me ye have not always.
For the poor ye have always with you; but me ye have not always.
For the poor ye have always with you; but me ye have not always.
For the poor ye have always with you; but me ye have not always.
For the poore alwayes yee haue with you, but me ye shall not haue alwayes.
Strictly literal
for ye have the poor always with you, but me ye have not always.
for the poor ye have always with yourselves, and me ye have not always.'
for you always have the poor with yourselves, and you do not always have Me.”
You will always have the poor with you. But you will not always have me.”
From the Latin
For the poor you have always with you; but me you have not always.
Simplified
You'll always have the poor with you, but you won't always have me here.”
The poor you have ever with you, but me you have not for ever.
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.
Pauperes enim semper habetis vobiscum : me autem non semper habetis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܟܠܙܒܢ ܓܝܪ ܡܣܟܢܐ ܐܝܬ ܠܟܘܢ ܥܡܟܘܢ ܠܝ ܕܝܢ ܠܐ ܒܟܠܙܒܢ ܐܝܬ ܠܟܘܢ
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.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
The standard critical text of the New Testament.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
The previous edition, still widely cited.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
The Society of Biblical Literature edition, freely licensed.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
The edition that turned scholarship toward the earliest manuscripts.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
An independent critical text built from the oldest witnesses then known.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
A recent critical edition following documentary evidence closely.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
The reading of the majority of surviving manuscripts.
τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.¶
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 12:8
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 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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word πτωχός (ptochos) is derived from πτώσσω, meaning to crouch or cower. It primarily refers to a beggar or someone who is poor, often in a destitute sense, and is used in both literal and metaphorical contexts. The New Testament uses it to describe physical poverty (e.g., Luke 14:13) and spiritual lowliness (e.g., Matthew 5:3).
πτωχός, -ή, -ov, (πτώσσω, to be thoroughly frizhtened, to cower down or hide one’s self for fear; hence πτωχός prop. one who slinks and crouches), often involving the idea of roving about in wretchedness [see πένης, fin.; “but it always had a bad sense till it was ennobled in the Gospels; see Mt. v. 3; Lk. vi. 20, ef. 2 Co. viii. 9” (L. and 5. 5. v. I.)]; hence 1. in class. Grk. from Hom. down, reduced to beggary, begging, mendicant, asking alms: Lk. xiv. 13, 21; xvi. 20, 22. me poor, needy, (opp. to πλούσιος) : Mt. xix. 21; xxvi. 9,11; Mk. x. 21; xii. 42, 43; xiv. 5,7; Lk. xviii. 22; xix. 8; xxi. 3; Jn. xii. 5, 6,8; xiii. 29; Ro. xv. 26; 2 Co. vi. 10; Gal. ii. 10; Jas. ii. 2, 3,6; Rev. xiti.16; in a broader sense, destitute of wealth, influence, position, honors; lowly, afflicted: Mt. xi. 5; Lk. iv. 18, (fr. Is. xi. 1); vi. 205 vii. 223 οἱ πτωχοὶ τοῦ κόσμου (partit. gen.), the poor of…
Read the full entry →πτωχός, “crouching, ” 4 “ cringing,” hence ‘‘a beggar,’’ was always used in a bad sense until it was ennobled by the Gospels. It occurs in P Petr III. 36 (a) vecfo!™ 18 (Ptol.) along with its comparative, but unfortunately in a very broken context : see also 76. 1401 (private accounts) πτώχωι v, γνάφει δ. In Gal 49 the translation ‘‘ teggarly”” is not very happy ; the πτωχὰ στοιχεῖα are such that there is “‘ nothing in them ”— no one is the better for them: see Westcott S¢. Paz and Fustification, p. 81. MGr φτωχός, ‘ poor.
πτωχός (ptōchos) — poor.
πτωχός, ή, όν,
also ός, όν [Refs 5th c.BC+]:— beggar, [Refs 8th c.BC+] beggar-woman, [NT+5th c.BC+]
2. metaphorically, οἱ π. τῷ πνεύματι [NT]
II. as adjective, beggarly, πτωχῷ διαίτῃ [NT+5th c.BC+]: with genitive, beggared of, poor in, [πηγὴ] π. νυμφῶν [Refs 1st c.AD+]
II.2. comparative πτωχότερος [Refs 4th c.BC+]; proverbial, π. κίγκλου 'as poor as a church mouse', [Refs 5th c.BC+]: superlative πτωχότατος [Refs 6th c.AD+]
II.3. adverb -χῶς poorly, scantily, ἠροτρία π. μέν, ἀλλ᾽ ἀναγκαίως [Refs 2nd c.AD+]
πτωχός
ptochos
from ptosso (to crouch); akin to 4422 and the alternate of 4098); a
beggar (as cringing), i.e. pauper (strictly denoting absolute or
public mendicancy, although also used in a qualified or relative
sense; whereas 3993 properly means only straitened circumstances in
private), literally (often as noun) or figuratively
(distressed):--beggar(-ly), poor.
see GREEK for 4422
see GREEK for 4098
see GREEK for 3993
πτωχός, ή, όν
Adj
poor, destitute
πτωχός πτωχός, ή, όν πτώσσω one who crouches or cringes, a beggar (v. πτώσσω 1. 2), Od., Hes., etc.; πτωχὸς ἀνήρ a beggar-man, Od., etc.; πτωχή a beggar-woman, Soph., NTest.
as adj. beggarly, like πτωχικός, Soph., NTest.: c. gen., poor in a thing, Anth.
comp. πτωχότερος, irreg. πτωχίστερος, Ar.: Sup. πτωχότατος, Anth.
adv. -χῶς, poorly, scantily, Babr.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
34 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 57 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.
μηκέτι δʼ εὐτονούντων τοὺς πτωχοὺς ἐκφέρειν [ἔλεγον] συσσωρεύοντας εἰς τοὺς μεγίστους οἴκους τὰ πτώματα ἀποκλείειν.
ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, λέγει κύριος: θήσομαι ἐν σωτηρίῳ,
ἐὰν δὲ μὴ ἔχητε προφήτην, δότε τοῖς πτωχοῖς.
περιλύσῃς Ψενοσῖριν … δ vestiges vestiges vestiges … πορευομ … .7ος φοβεῖται … πος πτωχοὶ … ρωτι … ωσου vestiges ἔρρωσο
Λογγίνου, οὗ καὶ πολλά σοι κατʼ αὐτοῦ ἐντυγχάνομεν, ἐπελθόντος ἡμῖν τῶι ζῆν μηδὲν ἀδικήσασι πτωχοῖς οὖσι, μηδὲν γὰρ ἔχων κέρδος πρὸς τὸ πρᾶγμα πονηρῶς προσέρχεται, παρακαλοῦμεν ἐκδικῆσαι, καὶ γὰρ
πρὸς πᾶσαν κώμην καὶ ἀρχόντας ἐξουσιῶν καὶ πτωχοὺς. τὸ ιθ. μετὰ κολακείας καὶ ἀστρολόγους λ καὶ κανόνα καὶ τὰ καθήκοντα τῆς ἀστρολογικῆς.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word πάντοτε (i.e., *pantote*) is an adverb meaning 'always' or 'at all times.' It is derived from the components for 'every' and 'when.' The term appears frequently in the New Testament, particularly in the writings of Paul, and is noted for its use in both classical and later Greek literature.
πάντοτε, (πᾶς), adv., (for which the Atticists tell us that the better Grk. writ. used ἑκάστοτε; ef. Sturz, De dial. Maced. et Alex. p. 187 sq.; [W. 26 (25)]), at all times, always, ever: Mt. xxvi. 11; Mk. xiv. 7; Lk. xv. 31; xviii. 1; Jn. vi. 345 vii. 6; viii. 29; xi. 42; xii. 8; xviii. 20
πάντοτε, ‘Sat all times,” ‘‘always,” used by late writers for διαπαντός (cf. Rutherford VP, p. 183 f.), may be illustrated by P Giss I. 174 (a slave to her master—time of Hadrian) (= Chrest. I. 481) εὔχομαι πάντοτε περὶ τῆς ὑγιείας σου, and P Oxy XIV. 17594 (letter to an athlete—ii/a.p.) εὔχομαί σε ὑγιαίνειν [κ]αὶ νικᾶν πάντοτε. See also Sy// 37 (= 5. 814)*7 (Α.Ὁ. 67), where Nero is described as—edoeBav τοὺς θεοὺς ἡμῶν παριστανομένους αὐτῷ πάντοτε ἐπὶ προνοίᾳ καὶ σωτηρίᾳ. For an earlier ex., from time of Augustus, see BGU IV. 11238.
πάντοτε (pantote) — always.
πάντοτε,
adverb always, [NT+4th c.BC+]
πάντοτε
pantote
from 3956 and 3753; every when, i.e. at all times:--alway(-s),
ever(-more).
see GREEK for 3956
see GREEK for 3753
πάντοτε
Adv
always, at all times
πάντοτε πᾶς adv. at all times, always, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
41 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 41 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
κατάλυσον δὲ ἤδη τὸ φιλόνεικον, ἵνα μὴ πάντοτε πονῇς, ἀλλὰ καὶ τῶν πονηθέντων ἀπόνασθαι δυνηθῇς.
οὐ γὰρ ἀγνοεῖς εἶπεν, ὦ βασιλεῦ, τὴν τοῦ πατρὸς καὶ τὴν τῶν συνόντων αὐτῷ ἀνδρείαν, ὅτι καὶ πολλοὺς πολέμους πεπολέμηκε καὶ πάντοτε κρατῶν τῶν ἐχθρῶν ἀπήλλακται.
ὁ μακρόθυμος καὶ ἀστομάχητος, ὁ πάντοτε γελῶν, τί οὕτω κατηφὴς τῇ ἰδέᾳ καὶ οὐχ ἱλαρός;
ἐρωτῶ σε μεγάλως καὶ παρακαλῶ σε, ὅπως τὸν ἵππον μου ἐπιβλέψῃς ἐπιμελῶς ὡς καὶ πάντοτε ποιεῖς καὶ λίαν μεγάλως σοι εὐχαριστῶ καὶ πάλιν εὐχαριστήσω, εἰδὼς καὶ σύ, ὅτι οὐκ
ἀδελφῷ πλεῖστα χαίρειν. … … μέμφομαί σε … … … … ἀγεωμετρητ … … πάντοτε ἄξιον τοῦ ἐπὶ τῆς … … ἀλλὰ πάντα μωρὰ καὶ μ … … καιρὸν
πιστὸν ἄνθρωπον ἵνα μὴ αὐτὴν ὑβρίσωσιν· ἐὰν ποιῄσεις μοι μικρόν τι, ἀνταποδώσω σοι καὶ πάντοτε ἔχω τὴν ἐξουσίαν σου ὡς ἀδελφόν· γράψον μοι περὶ τῆς σωτηρίας σου· ἄσπασαι Μάξιμον
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
716 occurrences in the New Testament, rendered 97 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-2GPM — Reflexive pronoun · second person · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
F-2GPM Part of Speech: reFlexive pronoun Person: second Case: Genitive Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 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 320 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1AS — Personal pronoun · first person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-1AS Part of Speech: Personal pronoun Person: first Case: Accusative Number: Singular
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word πάντοτε (i.e., *pantote*) is an adverb meaning 'always' or 'at all times.' It is derived from the components for 'every' and 'when.' The term appears frequently in the New Testament, particularly in the writings of Paul, and is noted for its use in both classical and later Greek literature.
πάντοτε, (πᾶς), adv., (for which the Atticists tell us that the better Grk. writ. used ἑκάστοτε; ef. Sturz, De dial. Maced. et Alex. p. 187 sq.; [W. 26 (25)]), at all times, always, ever: Mt. xxvi. 11; Mk. xiv. 7; Lk. xv. 31; xviii. 1; Jn. vi. 345 vii. 6; viii. 29; xi. 42; xii. 8; xviii. 20
πάντοτε, ‘Sat all times,” ‘‘always,” used by late writers for διαπαντός (cf. Rutherford VP, p. 183 f.), may be illustrated by P Giss I. 174 (a slave to her master—time of Hadrian) (= Chrest. I. 481) εὔχομαι πάντοτε περὶ τῆς ὑγιείας σου, and P Oxy XIV. 17594 (letter to an athlete—ii/a.p.) εὔχομαί σε ὑγιαίνειν [κ]αὶ νικᾶν πάντοτε. See also Sy// 37 (= 5. 814)*7 (Α.Ὁ. 67), where Nero is described as—edoeBav τοὺς θεοὺς ἡμῶν παριστανομένους αὐτῷ πάντοτε ἐπὶ προνοίᾳ καὶ σωτηρίᾳ. For an earlier ex., from time of Augustus, see BGU IV. 11238.
πάντοτε (pantote) — always.
πάντοτε,
adverb always, [NT+4th c.BC+]
πάντοτε
pantote
from 3956 and 3753; every when, i.e. at all times:--alway(-s),
ever(-more).
see GREEK for 3956
see GREEK for 3753
πάντοτε
Adv
always, at all times
πάντοτε πᾶς adv. at all times, always, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
41 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 41 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
κατάλυσον δὲ ἤδη τὸ φιλόνεικον, ἵνα μὴ πάντοτε πονῇς, ἀλλὰ καὶ τῶν πονηθέντων ἀπόνασθαι δυνηθῇς.
οὐ γὰρ ἀγνοεῖς εἶπεν, ὦ βασιλεῦ, τὴν τοῦ πατρὸς καὶ τὴν τῶν συνόντων αὐτῷ ἀνδρείαν, ὅτι καὶ πολλοὺς πολέμους πεπολέμηκε καὶ πάντοτε κρατῶν τῶν ἐχθρῶν ἀπήλλακται.
ὁ μακρόθυμος καὶ ἀστομάχητος, ὁ πάντοτε γελῶν, τί οὕτω κατηφὴς τῇ ἰδέᾳ καὶ οὐχ ἱλαρός;
ἐρωτῶ σε μεγάλως καὶ παρακαλῶ σε, ὅπως τὸν ἵππον μου ἐπιβλέψῃς ἐπιμελῶς ὡς καὶ πάντοτε ποιεῖς καὶ λίαν μεγάλως σοι εὐχαριστῶ καὶ πάλιν εὐχαριστήσω, εἰδὼς καὶ σύ, ὅτι οὐκ
ἀδελφῷ πλεῖστα χαίρειν. … … μέμφομαί σε … … … … ἀγεωμετρητ … … πάντοτε ἄξιον τοῦ ἐπὶ τῆς … … ἀλλὰ πάντα μωρὰ καὶ μ … … καιρὸν
πιστὸν ἄνθρωπον ἵνα μὴ αὐτὴν ὑβρίσωσιν· ἐὰν ποιῄσεις μοι μικρόν τι, ἀνταποδώσω σοι καὶ πάντοτε ἔχω τὴν ἐξουσίαν σου ὡς ἀδελφόν· γράψον μοι περὶ τῆς σωτηρίας σου· ἄσπασαι Μάξιμον
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
716 occurrences in the New Testament, rendered 97 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι