John 14:5 — Word Study
N1904Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· καὶ πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
BSASayslegō▸ to Himautos Thomas;Thōmas [one of Jesus' twelve apostles] Lord,kurios [a title of respect and authority] notou we knoweidō■ wherepou [to what place] You are going;hupagō▸ [departing, traveling to] andkai howpōs [in what way] can wedunamai▸ theho wayhodos [the road, path, odon, to your destination] to know?eidō■
| Greek | English | Parsing |
|---|---|---|
| Λέγει | Says | Verb, present, active |
| αὐτῷ | to Him | Personal pronoun, dative, singular |
| Θωμᾶς· | Thomas; | Noun, nominative, singular |
| κύριε, | Lord, | Noun, vocative, singular |
| οὐκ | not | Particle, negative |
| οἴδαμεν | we know | Verb, perfect, active |
| ποῦ | where | Adverb, interrogative |
| ὑπάγεις· | You are going; | Verb, present, active |
| καὶ | and | Conjunction |
| πῶς | how | Adverb, interrogative |
| δυνάμεθα | can we | Verb, present, no voice stated |
| τὴν | the | Article, accusative, singular |
| ὁδὸν | way | Noun, accusative, singular |
| εἰδέναι; | to know? | Verb, perfect, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Lord,” said Thomas, “we do not know where You are going, so how can we know the way?” |
| KJV | Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? |
| ASV | Thomas saith unto him, Lord, we know not whither thou goest; how know we the way? |
| YLT | Thomas saith to him, 'Sir, we have not known whither thou goest away, and how are we able to know the way?' |
| WEB | Thomas said to him, “Lord, we don’t know where you are going. How can we know the way?” |
| BBE | Thomas said, Lord, we have no knowledge of where you are going; how may we have knowledge of the way? |
Where they part company is οἴδαμεν — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate clauses that express uncertainty and inquiry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectΘωμᾶς
verbλέγω
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 14:5
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 — Jesus' Farewell Discoursegenerated
John 14:5 captures a moment of uncertainty for Thomas as he questions Jesus about His destination and the way to follow Him. This passage is part of a larger teaching where Jesus reassures His disciples about His departure and the path to eternal life. Thomas’ inquiry reflects a common struggle to understand the spiritual journey that Jesus is outlining, emphasizing the need for guidance in faith.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 20:25–28 | So the other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the nail marks in His hands, and put my finger where the nails have been, and put my hand into His side, I will never believe.” |
| 2 | John 15:12 | This is My commandment, that you love one another as I have loved you. |
| 3 | Mark 8:17–18 | Aware of their conversation, Jesus asked them, “Why are you debating about having no bread? Do you still not see or understand? Do you have such hard hearts? |
| 4 | Mark 9:19 | “O unbelieving generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy to Me.” |
| 5 | Luke 24:25 | Then Jesus said to them, “O foolish ones, how slow are your hearts to believe all that the prophets have spoken! |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — ὁδὸν, hodosgenerated
The Greek word ὁδός (hodos) means 'way,' 'path,' or 'road.' It can refer to a literal route or a metaphorical course of action, as seen in various New Testament contexts. This term is used to describe both physical journeys and spiritual paths, highlighting its significance in teachings about following Jesus.
In this verse, it emphasizes the disciples' need to understand the way to Jesus' destination, which He later clarifies as Himself. The use of ὁδός here points to the deeper spiritual journey that believers are called to embark upon.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, Thomas asks, "how can we know the way?" This is echoed in the KJV and ASV, which also capture his uncertainty about the destination and the means to follow.
However, the YLT and WEB offer slightly different phrasing, with YLT stating, "how are we able to know the way?" This highlights a variation in how the translations convey Thomas' struggle to comprehend the path laid out by Jesus.
Sentence Structuregenerated
The main verb in this verse is Λέγει, He says, which governs the entire statement. The structure consists of Thomas addressing Jesus, followed by his expression of confusion regarding Jesus' destination and the way to follow.
The sentence is composed of a main clause and several subordinate clauses, including an indirect question that reveals Thomas' uncertainty about the path to take. This layered structure reflects the complexity of the dialogue.
Septuagint Backgroundgenerated
ὁδός appears in the Septuagint, often translated from the Hebrew word for 'way' or 'path.' It is used in various contexts to describe both literal journeys and metaphorical paths of life, similar to its usage in the New Testament.
In the LXX, it conveys the idea of direction and guidance, which resonates with Thomas' question about knowing the way to Jesus' destination.
In plain words — the whole versegenerated
John 14:5 shows Thomas asking Jesus where He is going and how they can know the way to follow Him. This moment highlights the disciples' confusion and desire for clarity in their journey of faith.
Frequently Asked Questionsgenerated
Thomas is expressing his confusion about Jesus' impending departure and the uncertainty of how to follow Him.
Thomas' question underscores the disciples' need for guidance and understanding in their spiritual journey, reflecting a common human desire for direction.
While this verse does not include Jesus' response, He later clarifies that He is the way, the truth, and the life, providing the answer to Thomas' inquiry.
Thomas' question teaches us the importance of seeking clarity and understanding in our faith journey, especially when faced with uncertainty.
Reflection Questionsgenerated
- In what areas of my life do I feel uncertain about following Jesus, like Thomas?
- How can I seek guidance from Jesus when I feel lost or confused?
- What does it mean for me to understand Jesus as the way in my daily life?
- How can I support others who are seeking to know the way to Jesus?
The early church on this verse — how the Fathers read it
Early church writers reflect on Thomas' question to Jesus, emphasizing the significance of knowing the way to the Father.
If ye had known me, ye would have known the Father also: but henceforth ye know Him, and have seen Him." And now we come to Philip, who, roused with the expectation of seeing the Father,Early Church Fathers on John 14 →
If the Jews, who wished to be separated from Christ, asked whither He was going, much more would the disciples, who wished never to be separated from Him, be anxious to know it.Early Church Fathers on John 14 →
Our Lord had said that they knew both, Thomas says that they knew neither. Our Lord cannot lie; they knew not that they did know. Our Lord proves that they did: Jesus saith unto Him, I am the way, the truth, and the life. (de Verb. Dom. s.Early Church Fathers on John 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 14:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThomas saith unto him, Lord,.... Who was one of his apostles, and here betrays his ignorance, as elsewhere his unbelief; and not only speaks for himself, but for the rest of the apostles, of whom he
Read John Gill on John 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Thomas saith unto him, Lord, we know not where thou goest; and how can we know the way?
Read Robert Jamieson on John 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReason tells every one, that he who knoweth not the term whither a person is going, must needs be ignorant of the way. It is plain, that Thomas, and so (probably) divers others of the apostles, notwithstanding what our Saviour had so plainly told them, , yet dreamed of some earthly motion our Saviour was making, which makes Thomas to speak thus: so dull are we, and hard to conceive of spiritual things. But will some say, Doth not Thomas here contradict his Master, who had told them, , that they both knew whither he went, and the way also? Answer. Some think that our Saviour meant no more than they ought to have known, both whither he went, and the way also; active verbs in Scripture phrase…
Read Matthew Poole on John 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Ver. 5. Lord, we know not whither thou goest, &c.] No, Thomas? what, are ye also ignorant? They knew, but knew not that they knew: their knowledge was yet but confused and indistinct; they saw men, but as it were walking like trees, till their eyes were better anointed with the eye-salve of the Spirit. A man (saith Gataker) may have grace, and yet not know it (as the embryo hath life, and yet knoweth it not), yea, he may think he hath it not, as we seek for keys that are in our pockets; or think we have lost a jewel, that we locked up in our chest: yea, as the butcher looketh for the candle that…
Read John Trapp on John 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thomas saith unto him.—Comp., for the character of Thomas, John 11:16; John 20:24; John 21:2. Lord, we know not whither thou goest.— Our Lord’s words had laid stress upon the “way.” Thomas lays stress upon the “whither.” His mind seeks for measured certainty. In all that he has heard of the Father’s house of many mansions, of being with the Lord, there is much that he cannot understand. The Messiah, they thought, was to reign upon earth. Where was this vast royal home, with dwelling-places for all, to which Christ was going first, and to which they were to follow? They know not whither, and without that knowledge they cannot even think of the way.
Read Charles John Ellicott on John 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Lord, we know not] Thomas, perhaps, thought that our Lord only spoke of his going some distance from the place where he then was.
Read AdamClarke on John 14 →CambridgeThe Cambridge Bible for Schools and Colleges5. Thomas] Nothing is to be inferred from the omission of ‘Didymus’ here (comp. John 11:16, John 20:24, John 21:2). For his character see on John 11:16. His question here has a melancholy tone combined with some dulness of apprehension. But there is honesty of purpose in it. He owns his ignorance and asks for explanation. This great home with many abodes, is it the royal city of the conquering Messiah, who is to restore the kingdom to Israel (see on Acts 1:6); and will not that be Jerusalem? How then can He go away?and how can we know] The true reading is, How know we.
Read Cambridge on John 14 →Albert Barnes1798–1870Barnes' Notes on the BibleWe know not whither thou goest - Though Jesus had so often told them of his approaching death and resurrection, yet it seems they did not understand him, nor did they fully comprehend him until after his resurrection.
Read Albert Barnes on John 14 →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
“Lord,” said Thomas, “we do not know where You are going, so how can we know the way?”
Thomas said to him, “Lord, we don’t know where you are going. How can we know the way?”
“Lord,” said Thomas, “we do not know where You are going, so how can we know the way?”
Thomas said, “Lord, we don’t know where you are going. How can we know the way?”
Tyndale line
Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
Thomas saith unto him, Lord, we know not whither thou goest; how know we the way?
Thomas saith unto him, Lord, we know not whither thou goest; how know we the way?
Thomas saith to him, Lord, we know not whither thou goest; and how can we know the way?
Thomas sayd vnto him, Lord, we know not whither thou goest: how can we then know ye way?
Strictly literal
Thomas says to him, Lord, we know not where thou goest, and how can we know the way?
Thomas saith to him, 'Sir, we have not known whither thou goest away, and how are we able to know the way?'
Thomas says to Him, “Lord, we have not known to where You go away, and how are we able to know the way?”
Thomas said to Jesus, “Lord, we do not know where you are going, how can we know the way?”
From the Latin
Thomas saith to him: Lord, we know not whither thou goest; and how can we know the way?
Simplified
Thomas said to him, “Lord, we don't know where you're going. How can we know the way?”
Thomas said, Lord, we have no knowledge of where you are going; how may we have knowledge of the way?
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.
Dicit ei Thomas : Domine, nescimus quo vadis : et quomodo possumus viam scire ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܡܪ ܠܗ ܬܐܘܡܐ ܡܪܢ ܠܐ ܝܕܥܝܢܢ ܠܐܝܟܐ ܐܙܠ ܐܢܬ ܘܐܝܟܢܐ ܡܫܟܚܝܢ ܚܢܢ ܐܘܪܚܐ ܠܡܕܥ
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.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· — πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
The standard critical text of the New Testament.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· — πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
The previous edition, still widely cited.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· — πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
The Society of Biblical Literature edition, freely licensed.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· — πῶς — τὴν ὁδὸν —
The edition that turned scholarship toward the earliest manuscripts.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· — πῶς — τὴν ὁδὸν —
An independent critical text built from the oldest witnesses then known.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· — πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
A recent critical edition following documentary evidence closely.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· καὶ πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
The reading of the majority of surviving manuscripts.
Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· καὶ πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| καὶ and | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| δυνάμεθα can we | NA28, NA27, Tyn, SBL, TR, Byz | WH, Treg |
| εἰδέναι; to know? | NA28, NA27, Tyn, SBL, TR, Byz | WH, Treg |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in John 14:5
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.
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word Θωμᾶς (i.e., *Thōmas*) means 'Thomas' and is derived from a Hebrew word meaning 'twin.' It refers specifically to Thomas the Apostle, who appears in several New Testament passages including Matthew, Mark, Luke, and John. The entries consistently identify him as a significant figure among Christ's apostles.
Θωμᾶς, -ἃ, ὁ, (DIN [i. 6. twin], see δίδυμος), Thomas, one of Christ’s apostles : Mt. x. 3; Mk. iii. 18; Lk. vi. 15; Jn. xi. 16; xiv. 5; xx. 24-29 [in 29 Ree. only]; xxi. 2; Actsi. 18. [B: Dis. ὙΠ
Θωμᾶς
Thomas
of Chaldee origin (compare 8380); the twin; Thomas, a
Christian:--Thomas.
see HEBREW for 08380
Θωμᾶς, ᾶ, ὁ
n.m.
Thomas
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
tom'-as (Thomas; ta'om, "a twin" (in plural only):
1. In the New Testament:
One of the Twelve Apostles. Thomas, who was also called "Didymus" or "the Twin" (compare Joh 11:16; 20:24; 21:2), is referred to in detail by the Gospel of John alone. His election to the Twelve is recorded in Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13. In Joh 11:1-54, when Jesus, despite imminent danger at the hands of hostile Jews, declared His intention of going to Bethany to heal Lazarus, Thomas alone opposed the other disciples who sought to dissuade Him, and protested, "Let us also go; that we may…
Thomas
Twin, one of the twelve (Matt. 10:3; Mark 3:18, etc.). He was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.
(a twin), one of the apostles. According to Eusebius, his real name was Judas. This may have been a mere confusion with Thaddeus, who is mentioned in the extract. But it may also be that; Thomas was a surname. Out of this name has grown the tradition that he had a twin-sister, Lydia, or that he was a twin-brother of our Lord; which last, again, would confirm his identification with Judas. Comp. (Matthew 13:55) He is said to have been born at Antioch. In the catalogue of the apostles he is coupled with Matthew in (Matthew 10:3; Mark 3:18; Luke 6:15) and with Philip in (Acts 1:13) All that we know of him is derived from…
The apostle, Mt 10:3, called in Greek Didymus, that is, a twin, Joh 20:24, was probably a Galilean, as well as the other apostles; but the place of his birth, and the circumstances of his calling, are unknown, Lu 6:13-15. He appears to have been of an impulsive character, sincerely devoted to Christ, ready to act upon his convictions, and perhaps slow to be convinced, as he at first doubted our Lord’s resurrection, Joh 11:16; 14:5-6; 20:19-29. Several of the fathers inform us that he preached in the Indies; and others say that he preached in Cush, or Ethiopia, near the Caspian sea.
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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ιε ζ γ Φοιβάμμων Πέτρου καὶ Ἰωάννης Παπνουθίου ἀπὸ τῆς αὐτῆς … Παμοῦν Θωμᾶ ἀπὸ Πεενὴ ξ
υφιου Θεόδωρος Δίδυμος Κολλοῦθος Λονγῖνος Κερᾶς Θωμᾶς Τισίας Πασμητ Ποπλία τῆς Τσαφερᾶς μοναχὴ Εἰρήνης
r παρὰ Φοιβάμμωνος λαμπροτάτου Φοιβάμμωνι προνοητῇ. παράσχου Θωμᾷ … ατ ε … λη … σ … σ Θὼθ α ιε ἰνδικτίωνος ἀπὸ
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-VSM — Noun · vocative · singular · masculinevocative — the one being addressed.
Agrees with anything else marked singular masculine.
N-VSM Part of Speech: Noun Case: Vocative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
The Greek word 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
Verb-RAI-1P — Verb · perfect · active · indicative · first person · pluralperfect active indicative — a past action whose result still stands.
V-RAI-1P Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: first Number: Plural
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ποῦ is an interrogative adverb meaning 'where?' or 'whither?'. It appears in both direct and indirect questions throughout the New Testament, indicating location or absence. The word is derived from the genitive of the interrogative pronoun for 'what'. Notably, it is used in various contexts, such as asking about physical locations (e.g., Mt 2:2) and existential inquiries (e.g., Lk 8:25).
ποῦ,
interrog. adv.,
[in LXX for אַי, אַיֵּה, אָנָה;]
ποῦ, [cf. Curtius § 631], an interrog. adv., fr. Hom. down, Sept. for 778, 718, °8, where? in what place? a. in direct questions: Mt. ii. 2; xxvi.17; Mk. xiv. 12, 14; Lk. xvii. 17, 37; xxii. 9, 11; Jn. i. 38 (39) ; vii. 11; viii. 10, 19; ix.12; xi.34; ποῦ ἐστιν [(ἐστ. sometimes unexpressed) ], in questions indicating that a person or thing is gone, or cannot be found, is equiv. to it is nowhere, does not exist: Lk. viii. 25; Ro. iii. 27; 1 Co. i. 20; xii. 17,19; xv. 55; Gal. iv. 15 L T Tr WH; 2 Pet. iii. 4 ; ποῦ φανεῖται, [ A. V. where shall . . . appear] i. q. there will be no place for him, 1 Pet. iv. 18. b. in indirect questions, for the relative ὅπου [cf. W. §57, 2 fin.]: foll. by the indic., Mt. ii. 4; Mk. xv. 47; Jn. i. 89 (40); xi. 57; xx, 2,13, 15; Rev. ii. 13 [ef. W. 612 (569)] ; foll. by the subjune., Mt. viii. 20; Lk. ix. 58; xii. 17. c. joined to verbs of going or coming…
Read the full entry →ποῦ, originally a gen. of place (Proég. p. 73), is seen = ““where?” in P Fay 1191? (c. A.D. 100) τ]ὴν διαγραφὴν τοῦ χόρτου ποῦ τέθικας ; ‘‘ where did you put the notice of payment for the hay?” (Edd.), and P Oxy XIV. 167128 (iii/A.D.) περὶ τῶν ποταμειτῶν ... γράψον μοι ὅτι ποῦ εὑρίσκομεν, ‘as regards the river-workers write me where we may find them.” For ποῦ = ποῖ, as in Jn 7%, 814, cf. Epict. i. 27. 9 ποῦ φύγω τὸν θάνατον ; and the late Greek citations collected by Maidhof Segrzffsbestimmung Ὁ. 208 ff., e.g. Ausgewahlte Martyrerakten (ed. Knopf, 1901) 18. 7 ποῦ συνέρχεσθε ἢ εἰς ποῖον τόπον ἀθροίζεις τοὺς μαθητάς cov; In MGr besides ‘‘where?”, ποῦ as the usual relative means ‘‘ who,” ** which,” and also ‘‘so…
Read the full entry →ποῦ (pou) — where?.
ποῦ,
Ionic dialect κοῦ, interrogative adverb where? [Refs 8th c.BC+]; rarely with Verbs of motion in early authors, see που entry near the end:—with genitive loci, π. χθονό; where in the world? [Refs 5th c.BC+]; τὴν σοφίαν.. π. χοροῦ τάξομε; in what part of the chorus? [Refs 5th c.BC+]
2. so in a sense not strictly local, π. ποτ᾽ εἶ φρενῶ; [Refs 5th c.BC+]; π. σοι τύχης ἕστηκε; at what point of fortune stands he? [Refs]
II. of manner, how? [Refs 5th c.BC+]; to express an inference very strongly, κοῦ γε δὴ.. οὐκ ἂν χωσθείη κόλπος..; how then would it not.. ? i.e. it certainly would.., [Refs 5th c.BC+]; in Trag., in indignant questions, how? by what right? π. σὺ στρατηγεῖς τοῦδ; [Refs 5th c.BC+]
ποῦ
pou
genitive case of an interrogative pronoun pos (what) otherwise
obsolete (perhaps the same as 4225 used with the rising slide of
inquiry); as adverb of place; at (by implication, to) what
locality:--where, whither.
see GREEK for 4225
ποῦ
Irg.adv.
where, whither
ποῦ properly a gen. of *πός quis interrog. adv., in direct or indirect questions, corresponding to the relat. ὅπου, where? Lat. ubi? Hom., etc.:—c. gen. loci, ποῦ γῆς; ποῦ χθονός; where in theworld? Lat. ubinam terrarum? Aesch., etc.; so, ποῦ ποτ᾽ εἶ φρενῶν; Soph.; ποῦ γνώμης εἶ; Id=Soph..; ποῦ τύχης; at what point of fortune? Id=Soph.
of manner, how? Eur.; to express an inference very strongly, κοῦ γε δὴ . . οὐκ ἂν χωσθείη κόλπος . . ; how then would it not . . ? i. e. it certainly would . . , Hdt.; also in Trag., in indignant questions, how? by what right? ποῦ σὺ μάντις εἰ σοφός; Soph.
Adv-I — Adverb · interrogativeadverb — it qualifies the verb, and never changes form.
ADV-I ADVerb or adverb and particle combined Interrogative
48 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 48 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.
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…
διηγούμενος γὰρ τὰ περὶ τὸν κατακλυσμὸν οὕτως που διέξεισι·
λέγει γάρ που: Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἄπεστιν ἀπ̓ ἐμοῦ.
ἐδώκαμεν αὐτῶι γράστεως τοῖς κτήνεσι … ἐφʼ ἁμάξης εἰς δέοντα … … που πυροῦ ιθ 𐅵 … … αὐταὶ ἐν τῶι ἐπὶ κλίμακος … … … παρʼ
γράψῃ τὸν τρι … … ευρον τοῦ χόρτου ἐπὶ σποράν. τὴν διαγραφὴν τοῦ χόρτου ποῦ τέθηκας καὶ τὸ δάνειον αὐτοῦ τῆς μνᾶς ἥ ἐστι γραφή; πέμψεις τὸ κλειδίον καὶ
δὲ ἡμῶν τῷ πατρὶ αὐτοῦ περὶ τοῦ πυροῦ ἠρνήσατο μήτε ἀργύριον εἰληφέναι μήτε εἰδέναι ποῦ ἐστὶν ὁ υἱὸς αὐτοῦ. διὸ ἀξιοῦμεν μένειν παρὰ σοὶ ἐν καταχωρισμῶι τοῦτο τὸ ὑπόμνημα
The Greek word ὑπάγω (transliterated as hupago) combines elements meaning 'to lead under' or 'to withdraw.' It primarily conveys the idea of going away or departing, especially in the New Testament, where it appears in contexts of leaving or dismissing someone (e.g., Matthew 4:10, 8:13). The term can also imply a gradual movement or withdrawal, and it is used euphemistically for death in passages like Matthew 26:24.
ὑπ-άγω
[in LXX: Ex 14:21 (הָלַךְ hi.), elsewhere only as v.l., To 8:21, al. ;]
a word of the vulgar language, in Pres. and impf. only (Bl., § 53, 1).
Trans.
to lead or bring under, subdue (Hom., Hdt., al.; Ex, l.c..
to lead on slowly (Hdt., Xen., al.).
Intrans., to go slowly away, withdraw oneself, depart (so less freq. in cl.; Thuc., Eur., al.): absol., Mt 8:32 13:44, Mk 6:33, Lk 8:42 17:14, Jo 6:67 8:2 11:44 14:5, 28 18:8; οἱ ἐρχόμενοι κ. οἱ ὑπάγοντες, Mk 6:31; ὑπῆγον κ. ἐπίστευον, Jo 12:11; ἵνα ὑπαγῆτε κ. καρπὸν ψέρητε, Jo 15:16; opp. to ἔρχεσθαι, Jo 3:8 8:14; imperat., ὕπαγε,
ὑπ-άγω ; impf. ὑπῆγον ; 1. trans. to lead under, bring under, (Lat. subducere); so in various applications in the Grk. writ. fr. Hom. down; once in the Scriptures, ὑπήγαγε κύριος τὴν θάλασσαν, for yin, he caused to recede, drove back, the sea, Ex. xiv. 21. 2. in the N. T. always intrans. (less freq. so in prof. auth. fr. Hat. down), (Lat. se subducere) to withdraw one’s self, to go away, depart, [ef. ἄγω, 4; and see B. 204 (177)]: absol., Mk. vi. 33; Lk. viii. 42 (where L Tr mre. πορεύεσθαι); xvii. 14; Jn. viii. 21; xiv. 5, 28, (Tob. xii. 5); of ἐρχόμενοι καὶ of ὑπάγοντες, coming and going, Mk. vi. 31; ὑπάγει x. πωλεῖ, Mt. xiii. 44; ὑπῆγον x. ἐπίστευον, In. xii. Ke ta ὑπακοὴ 11; [ἵνα ὑπάγητε x. καρπὸν φέρητε, In. xv. 16]; ἀφίημί τινα ὑπάγειν, to permit one to depart freely wherever he wishes, Jn. xi. 44; xviii.8; ὕπαγε is used by one in dismissing another: Mt. [iv. 10 RT Tr WH]; viii.…
Read the full entry →ὑπάγω. In its Johannine occurrences ὑπάγω is almost always = ‘‘go away,’’ as distinguished from πορεύομαι ‘‘go ona journey”: see Abbott /o#. Voc. p. 142ff., where it is pointed out that before the Last Discourses our Lord never uses πορεύομαι of Himself, except in Jn 1111, where the reference is primarily to a literal journey into Judaea. For ὑπάγω, ‘‘go away,” ‘go back,” in the vernacular we may cite P Oxy X. 12911! (A.D. 30) ᾿Απολλὼς Θέωνος ὑπάγει αὔριον, BGU 11. 4504 (ii/iii A.p.) ὕπαγε ὅπου [ἐστὶ] Oaus, ἵνα πέμψῃς [αὐτὸ]ν πρὸς ἐμέ, P Tebt II. 4174 (illiterate— ili/A.D.) ἤδη εἴ]ρηχέ σοι ὁ {a} πα[τ]ήρ σου [σου ἐξερχομένου ὅτι ὕπαγε πρὸς τὸν Μῶρον καὶ εἴδε τί λέγει περὶ τῆς ᾿Αντινόον, ‘‘your father already told you, when you were e , ὑπακοὴ leaving, to go to Morus and see what he says about Antinoe” (Edd.), and 24. 422° (iii/A.b.) ἐρῖς Ταωσᾶτι ὕπαγε [{π|] μετὰ Μέλανος πρὸς Νεμεσᾶν…
Read the full entry →ὑπάγω (hupagō) — to go.
ὑπάγω [ᾰ]:
transitive, lead or bring under, ὕπαγε ζυγὸν ὠκέας ἵππους brought them under the yoke, yoked them, [Refs 8th c.BC+]; ἴπποις (accusative) δ᾽ ἄνδρες ὔπαγον ὐπ᾽ ἄρματα [Refs 7th c.BC+]; also simply, ἡμιόνους ὕπαγον [Refs 8th c.BC+]
2. bring under one's power, [οἱ θεοί] σε ὑπήγαγον ἐς χεῖρας τὰς ἐμάς [Refs 5th c.BC+]:— middle, bring under one's own power, reduce, πόλιν [Refs 5th c.BC+]
3. subsume, ὑφ᾽ ἓν μέρος λόγου τὰ ἄρθρα καὶ τὰς ἀντωνυμίας [Refs 2nd c.AD+]; πάντα τῷ τῆς μανίας ὀνόματι [Refs 2nd c.AD+]
4. bring forward in reply, in passive, [Refs 2nd c.AD+]
ὑπάγω
hupago
from 5259 and 71; to lead (oneself) under, i.e. withdraw or retire (as
if sinking out of sight), literally or figuratively:--depart, get
hence, go (a-)way.
see GREEK for 5259
see GREEK for 71
ὑπάγω
v.
I go away, depart
ὑπάγω fut. ὑπάξω aor2 ὑπήγαγον trans. to lead or bring under, ὕπαγε ζυγὸν ἵππους bring them under the yoke, Il.; simply, ὑπάγειν ἡμιόνους Od.
metaph. to bring under one's power, Hdt., Luc.:—Mid. to bring under one's own power, reduce, Thuc.
to bring a person before the judgment-seat (the ὑπό refers to his being set beneath the judge's seat), Hdt.; ὑπ. τινὰ εἰς δίκην Thuc.; ὑπ. τινὰ θανάτου on a capital charge, Xen.
to lead slowly on, to lead on by degrees, τὰς κύνας id. Xen.:— to lead on by art or deceit, Hdt., Xen.; ὑπ. τινὰ εἰς ἐλπίδα Eur.:—so in Mid., Xen.; ὑπ. τοὺς Θηβαίους to win them, Dem.:—in Mid. also to suggest a thing so as to lead a person on, Eur., Xen.
Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
81 occurrences in the New Testament, rendered 24 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 79 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
καὶ γὰρ τὸ πλῆθος καὶ οἱ ἄρχοντες ἀκούοντες παρημέλουν, καὶ πρὸς ὀργὴν λαμβάνοντες τὰ λεγόμενα ὡς οἰωνιζομένου κατὰ τοῦ βασιλέως τοῦ προφήτου τὸν Ἱερεμίαν ᾐτιῶντο, καὶ ὑπάγοντες δίκῃ καταψηφισθῆναι πρὸς τιμωρίαν ἠξίουν.
διὰ τοῦτο, ταῦτα ὑμῶν πρασσόντων, εἶπεν ὁ κύριος: Ἐὰν ἦτε μετ̓ ἐμοῦ συνηγμένοι ἐν τῷ κόλπῳ μου καὶ μὴ ποιῆτε τὰς ἐντολάς μου, ἀποβαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν: Ὑπάγετε ἀπ̓ ἐμοῦ, οὐκ οἶδα ὑμᾶς, πόθεν ἐστέ, ἐργάται ἀνομίας.
ἀπέχου τῶν σαρκικῶν καὶ σωματικῶν ἐπιθυμιῶν: ἐάν τίς σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ τέλειος: ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν, ὕπαγε μετ̓ αὐτοῦ δύο: ἐὰν ἄρῃ τις τὸ ἱμάτιόν σου, δὸς αὐτῷ καὶ τὸν χιτῶνα: ἐὰν…
Κολλούθου ἐπιστολήν, ἰδοὺ ἀρτάβη σοι γίνεται. ἐὰν δὲ θέλῃς εἰς Ἀλεξάνδρειαν ἀπελθεῖν, Ἀπολλὼς Θέωνος ὑπάγει αὔριον. ἔρρωσο. ἔτους ιζ Τιβερίου Καίσαρος Σεβαστοῦ μηνὸς Νέου Σεβαστοῦ κθ.
οὐ δεδώκατε ἐγκύκλιον. ἐάν σοι ἔλθῃ ἡ ἐπιστολή, εὐθέως παραγείνου· εἰ δὲ μή, ἐγὼ ὑπάγω ἐκ τῆς οἰκίας. ἐὰν μὴ ἔλθῃς, ἐγὼ καθίσασα ὄνον ἐλεύσομαι εἰς Ἀρσινοΐτην
μὴ ἄνευ τῆς ἐμῆς γνώσεως τοῦτο ποιήσῃ. ἐὰν οὖν μὴ θελήσῃ ἐμὲ ἐπιγνῶναι ποῦ ὑπάγει, πεμψάτω μοὶ δραχμὰς ἑκατὸν ὅπως καὶ ἐγὼ πορευθῶ εἰς Ἀλεξάνδρειαν καὶ μείνω ἐκεῖ ὀλίγον
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv-I — Adverb · interrogativeadverb — it qualifies the verb, and never changes form.
ADV-I ADVerb or adverb and particle combined Interrogative
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 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 104 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 65 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.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
δύναμαι, transliterated as dunamai, means 'to be able' or 'to have power.' It can refer to personal ability, permission, or opportunity. In the New Testament, it appears in various contexts, such as in Matthew 6:24 and Mark 2:7. The lexicons indicate that it can be used with an infinitive or an accusative, but there is some variation in the forms and usages noted in different sources.
δύναμαι, depon.,
[in LXX chiefly for יָכֹל ;]
to be able, have power, whether by personal ability, permission, or opportunity: c. inf. (M, Pr., 205; WM, § 44, 3) pres., Mt 6:24, Mk 2:7, Jo 3:2, I Co 10:21, al.; c. inf. aor., Mt 3:9, Mk 1:45, Jo 3:3, 4 Ro 8:39, al.; c. acc., to be able to do something: Mk 9:22, Lk 12:26; II Co 13:8; absol., to be able, capable, powerful: Read the full entry →
δύναμαι, depon. verb, pres. indic. 2 pers. sing. δύνασαι and, acc. to a rarer form occasional in the poets and fr. Polyb. on to be met with in prose writ. also (cf. Lob. ad Phryn. p. 359; [ WH. App. p.168; W.§ 18, 2b.; Veitch 8. v.]), δύνῃ (Mk. ix. 22 sq. L T Tr WH; [Lk. xvi. 2 T WH Tr txt. ]; Rey. ii. 2); impf. ἐδυνάμην and Attic ἠδυνάμην, between which forms the Mss. and editions are almost everywhere divided, [in Mk. vi. 19; xiv. 5; Lk. Vili. 19; xix. 3; Jn. ix. 33; xii. 39 all edd. read 78., so RG in Mt. xxvi. 9; Lk. i. 22; Jn. xi. 37; Rev. xiv. 3; on the other hand, in Mt. xxii. 46; Lk. i. 22; Jn. xi. 37; Rey. xiv. 3, L T Tr WH all read ἐδ., so T WH in Mt. xxvi. 9; RGin Mt. xxii. 46. Cf. WH. App. p. 162; W. § 12, 1b.; B. 83 (29) ]; fut. δυνήσομαι ; 1 aor. ἠδυνήθην and (in Mk. vii. 24 T WH, after codd. 8B only; in Mt. xvii. 16 cod. B) ἠδυνάσθην (cf. [WH τι. 5. and p. 169]; Kiihner §…
Read the full entry →δύναμαι. The following exx. of this common verb may be cited— P Par 471° (c. B.C. 153) (= Selections, p. 22) ἐνβέβληκαν (sc. οἱ θεοὶ) ὑμᾶς εἰς ὕλην μεγάλην Kal οὗ δυνάμεθα ἀποθανεῖν, ““they have cast us into a great forest, where we may possibly die,” P Oxy IV. 743% (B.c. 2) οὐκ ἠδυνάσθην συντυχεῖν ᾿Α., “1 was unable to meet A.,” 26. 7γ4413 (B.c. 1) [ΞΞ Selections, p. 33) πῶς δύναμαί σε ἐπιλαθεῖν ; ‘how can I forget you?”, P Lond 144™ (?i/a.p.) (ΞΞ 11. p. 253) ἵνα δυνηθῇ τὸ παιδάριόν μου ἐλθεῖν mpd[s ple, P Oxy LIT. 47218 (4 A.D. 130) οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ᾽ ἀρχὴν γενόμενον μὴ δυνατὸν δ᾽ εἶναι, ‘for it is impossible for that to have been stolen which neither ever existed at all nor could exist” (Edd.). It takes an ace. ve? (as in Lk 1255) in P Ryl IL. 7758 (A.p. 192) οὐ yap δύναμαι κοσμητείαν. In P Leid {50 (ii/B.c.) ἔφη δύνασθαι τὰ ἔργα πάντα ἐπιτελέσιν ἐν ἡλι (?—was ὀλίγαις…
Read the full entry →δύναμαι (dunamai) — be able.
δύνᾰμαι [ῠ],
2nd pers. singular δύνασαι [Refs 8th c.BC+]; Aeolic dialect and Doric dialect δύνᾳ [Refs 7th c.BC+]; δύνῃ is subjunctive, [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural δυνέαται [Refs 5th c.BC+]; subjunctive δύνωμαι, Ionic dialect 2nd pers. singular δύνηαι [Refs 8th c.BC+]: imperfect 2nd pers. singular ἐδύνω [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural ἐδυνέατο [Refs 5th c.BC+]: future δυνήσομαι [Refs 8th c.BC+]; Doric dialect δυνᾱσοῦμαι [Refs 4th c.BC+]: aorist ἐδυνησάμην [Refs 8th c.BC+], Epic dialect δυν- [Refs]; subjunctive δυνήσωνται [Refs 7th c.BC+], never in good Attic dialect, falsa lectio in [Refs 4th c.BC+]passive forms, Epic dialect, Ionic dialect, Lyric poetry, ἐδυνάσθην or δυνάσθην [Refs 8th c.BC+]; Trag. and Attic dialect Prose ἐδυνήθην [Refs 5th c.BC+]: perfect δεδύνημαι [Refs 4th c.BC+] —The double…
Read the full entry →δύναμαι
dunamai
of uncertain affinity; to be able or possible:--be able, can (do, +
-not), could, may, might, be possible, be of power.
δύναμαι
v.
I am powerful, am able
δύναμαι decl. in pres. and imperf. like ἵσταμαι Dep.
to be able, capable, strong enough to do, c. inf., Hom., etc.; but the inf. is often omitted, Ζεὺς δύναται ἅπαντα [sc. ποιεῖν] Od.; so also, μέγα δυνάμενος very powerful, mighty, id. Od.; οἱ δυνάμενοι men of power, Eur., Thuc.; δυνάμενος παρά τινι having influence with him, Hdt., etc.
to be able, i. e. to dare or bear to do a thing, οὐδὲ ποιήσειν δύναται Od.; οὐκέτι ἐδύνατο βιοτεύειν Thuc.
with ὡς and a Sup., ὡς ἐδύναντο ἀδηλότατα as secretly as they could, id. Thuc.; ὡς δύναμαι μάλιστα as much as I possibly can, Plat.; or simply ὡς ἐδύνατο in the best way he could, Xen.
to pass for, i. e.
Verb-PNI-1P — Verb · present · no voice stated · indicative · first person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-1P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: first Number: Plural
207 occurrences in the New Testament, rendered 33 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 209 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 159 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
Σάρρα δὲ γεννηθέντα τὸν Ἰσμαῆλον ἐκ τῆς δούλης αὐτῆς Ἀγάρης τὸ μὲν πρῶτον ἔστεργεν οὐδὲν ἀπολείπουσα τῆς πρὸς ἴδιον υἱὸν εὐνοίας, ἐτρέφετο γὰρ ἐπὶ τῇ τῆς ἡγεμονίας διαδοχῇ, τεκοῦσα δʼ αὐτὴ τὸν Ἴσακον οὐκ ἠξίου παρατρέφεσθαι τούτῳ τὸν Ἰσμαῆλον ὄντα…
Δεῖ οὖν ἡμᾶς περὶ τῶν ἐνεστώτων ἐπιπολὺ ἐραυνῶντας ἐκζητεῖν τὰ δυνάμενα ἡμᾶς σώζειν.
τε ἐπιμελόμενος ἵνα ὑγιαίνηις καὶ ἡμῖν γράφων ἐάν τί σοι βούληι γίνεσθαι ὧν ἡμεῖς δυνάμεθα. καλῶς δʼ ἂν ποιήσαις ἀγοράσας ἡμῖν ἵνα ὡς ἂν παραγενώμεθα ἔχωμεν μέλιτος τοῦ βελτίστου
φόρωι τοῦ λζ ἔτους, συνφωνήσας Ἡρακλείδης μετὰ Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ
τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι γυναῖκας ἡμᾶς εἶναι καὶ ἑτέρωι τόπωι κατοικούσας μὴ εὐχερῶς δύνασθαι ἐπιβαλεῖν ἐπὶ τὴν σημαινομένην κτῆσιν. Διὸ καταπεφευγυῖαι ἐπὶ σὲ, ἀξιοῦμεν, ἐὰν φαίνηται, μεταπεμψάμενον αὐτὸν
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
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 ὁδός (i.e., *hodos*) means 'way,' 'path,' or 'road.' It can refer to a physical route or a metaphorical course of conduct, as seen in various New Testament contexts. The term is frequently used to describe journeys and ways of thinking or acting, including the Christian faith. Notably, it appears in verses like Matthew 2:12 and John 14:6.
ὁδός, -οῦ, ἡ,
[in LXX chiefly (very freq.) for דֶּרֶךְ;]
a way, path, road: Mt 2:12, Mk 10:46, Lk 3:5, al.; κατὰ τὴν ὁ., Lk 10:4, al.; παρὰ τὴν ὁ., Mt 13:4, al.; c. gen. pers, (subj.), τὴν ὁ. ἑτοιμάζειν (fig.), Mt 3:3, Mk 1:3, al.; c. gen. term. (obj.), ἐθνῶν, Mt 10:5; τ. ἁγίων (fig.), He 9:8; acc., ὁδόν, with force of prep. (like Heb. דֶּרֶךְ; Bl., § 34, 8; 35, 5), ὁ. θαλάσσης, Read the full entry →
ὁδός, -οὔ, ἡ, [appar. fr. τ. EA to go (Lat. adire, accedere), allied w. Lat. solum; Curtius § 281]; Sept. numberless times for )7, less frequently for N18; [fr. Hom. down]; a way; 1. prop. a. ἃ travelled way, road: Mt. ii. 12; vii. 18 sq.; xiii. 4,19; Mk. iv. 4, 15; x. 46; Lk. viii. 5, 12; x. 513 xviii. 35; xix. 86; Acts viii. 26; ix. 17; Jas. ii. 25, ete.; κατὰ τὴν ὁδόν (as ye pass along 060s the way [see xara, II. 1 a.]) by the way, on the way, Lk. x. 4; Acts viii. 36; xxv. 3; xxvi. 13; σαββάτου odds, [A. V. a sabbath-day’s journey] the distance that one is allowed to travel on the sabbath, Acts i. 12 (see σάββατον, 1 ἃ.). ἡ ὁδός with a gen. of the object, the way leading to a place (the Hebr. 7 also is construed with a gen., cf. Gesenius, Lehrgeb. p. 676 [Gr. §112, 2; ef. W.§ 30, 27}: ἐθνῶν, Mt. x. 5; τῶν ἁγίων into the holy place, Heb. ix. 8, cf. x. 20, where the grace of God is…
Read the full entry →ὁδός in its ordinary sense of ‘‘ way,” ‘‘road,’’ is seen in such passages as P Petr I. 211} (B.c. 237) ὁδὸς δημοσία, 20. 237 (ili/B.c.) (p. [66]) ἀπὸ τῆς βασιλικῆς ὁδοῦ, P Lond τοῦ] (ili/B.c.) (= L. p. 61) τά τε σκεύη μου ἐξέρριψεν εἰς τὴν ὁδόν, P Fay 111° (A.D. 95-6) ἀπὸ τοῦ σκυλμοῦ τῆς ὧ(-Ξ δ)δοῦ, ‘‘owing to the fatigue of the journey” (Edd.), and P Oxy VII. 1068%° (iii/A.pD.) καθ᾽ ὁδόν, ‘‘on the road” (cf. Lk 104, a/.). For the metaphorical usage we may cite P Lond 8977 (a.p. 84) (= III. p. 207) in which a man writes that, in view of the treatment received on his last visit, he will not return to the Arsinoite nome, unless his correspondent can find some ‘‘way” of preventing a repetition of the injury—édy δὲ μὴ ἦσα (/. ἦσθα) εὑρηκώς τινα ὁδὸν γράψον μοι κτλ. In the note on P Strass II. 8555 (B.C. 113) it is suggested that the true reading of P Lond 8803 (B.c. 119) (= III. p. 9) is…
Read the full entry →ὁδός (hodos) — road.
ὁδός, ἡ
(οὐδός once in [Refs 8th c.BC+]:
I. of Place, way, road, [Refs 8th c.BC+]; ὁ. ἱερά, to Eleusis, [Refs 3rd c.BC+]; ποταμοῦ ὁ. course, channel of a river, [Refs 5th c.BC+]: with expression of the direction, ὁδὸς ἐς.. [Refs 8th c.BC+]; τὴν εὐθὺς Ἄργους.. ὁ. leading straight to Argos, [Refs 5th c.BC+]; τῆς ἀληθείας ὁ. the way to truth, [Refs]
I.2. with Preps., πρὸ ὁδοῦ further on the way, forwards, [Refs 8th c.BC+]; later, ={προὔργου}, profitable, useful, πρὸ ὁ. εἶναι πρός τι to be helpful towards.., [Refs 4th c.BC+]by the way, [Refs 5th c.BC+]; κατὰ τὴν ὁ. along the road, [Refs 5th c.BC+]; ἐκ τῆς ὁ. on his road, [Refs 5th c.BC+] 'the man in the street', [Refs 5th c.BC+]; ἐν ὁδῷ on a road, [Refs 5th c.BC+]; ὁδοῦ πάρεργον by the way, cursorily, [Refs 1st…
ὁδός
hodos
apparently a primary word; a road; by implication, a progress (the
route, act or distance); figuratively, a mode or means:--journey,
(high-)way.
ὁδός, οῦ, ἡ
n.f.
a way, road, journey
ὁδός hodos 101x
a way, road, Mt. 2:12; 7:13, 14; 8:28; 22:9, 10; means of access, approach, entrance, Jn. 14:6; Heb. 9:8; direction, quarter, region, Mt. 4:15; 10:5 the act of journeying, a journey, way, course, Mt. 10:10; Mk. 2:23; 1 Thess. 3:11; a journey, as regards extent, Acts 1:12; met. a way, systematic course of pursuit, Lk. 1:79; Acts 2:28…
Read the full entry →Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
102 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 101 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 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ τέχναις καὶ ἐπιστήμαις πολυσχιδεῖς ἀνατέμνων ὁδοὺς λεωφόρους ἁπάσας διὰ γῆς ἔρχεται καὶ θαλάττης τὰ ἐν ἑκατέρᾳ φύσει διερευνώμενος·
τούτων ἀκροασάμενος ἔχαιρέ τε τοῖς γεγονόσι καὶ τοῖς εἰρημένοις τὸν θεὸν οὕτως ὁρῶν αὐτῷ τῆς ὁδοῦ σαφῶς συλλαμβάνοντα, καὶ προκομίσας ὁρμίσκον τε καί τινας κόσμους, οὓς εὐπρεπὲς φορεῖν παρθένοις, ἀνεδίδου τῇ κόρῃ τῆς ἐπὶ τῷ πιεῖν χάριτος ἀμοιβὴν…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος,
καὶ ἃς ἔχεις ἐν ἑτέρᾳ σφραγῖδι ἱερᾶς γῆς ἀρούρας δύο οὔσας πρὸς τῇ δημοσίᾳ ὁδῷ ὧν τὰ δημόσια πάντα σιτικά τε καὶ ἀργυρικὰ ἀποδώσω ἐκ τοῦ ἰδίου, μενόντων καθαρῶν
τὰς τροφὰς τῶν καμήλων δραχμὰς υ. ἐὰν δὲ πταίσῃ τι ἐξ αὐτῶν κατὰ τὴν ὁδὸν, οἴσομεν ὑμῖν τὴν σφραγῖδα καὶ οὐδὲν ζητηθήσεται πρὸς ἡμᾶς. ἔτους λα Μάρκου Αὐρηλίου Κομμόδου
Verb-RAN — Verb · perfect · active · infinitiveperfect active infinitive — a past action whose result still stands.
V-RAN Part of Speech: Verb Tense: peRfect Voice: Active Mood: iNfinitive TVM equivalent: G5760
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.