John 16:20 — Word Study
N1904Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς δὲ λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
BSAAmenamēn Amenamēn [verily, I assure you] I saylegō▸ to yousu thathoti you will weepklaiō▸ [lament, mourn] andkai will lamentthrēneō▸ [cry out in sorrow] you yourselves,su <the>ho butde the worldkosmos [the earthly realm] will rejoice;chairō▸ [feels happy, is glad] You yourselvessu nowde will be grieved,lupeō▸ [be sorrowful, experience sadness] butalla theho grieflupē [deep sorrow, emotional pain] of yousu toeis joychara [happiness, delight] will turn.ginomai▸
| Greek | English | Parsing |
|---|---|---|
| Ἀμὴν | Amen | Hebrew |
| ἀμὴν | Amen | Hebrew |
| λέγω | I say | Verb, present, active |
| ὑμῖν | to you | Personal pronoun, second person, dative |
| ὅτι | that | Conjunction |
| κλαύσετε | you will weep | Verb, future, active |
| καὶ | and | Conjunction |
| θρηνήσετε | will lament | Verb, future, active |
| ὑμεῖς, | you yourselves, | Personal pronoun, second person, nominative |
| ὁ | <the> | Article, nominative, singular |
| δὲ | but | Conjunction |
| κόσμος | the world | Noun, nominative, singular |
| χαρήσεται· | will rejoice; | Verb, future, passive deponent |
| ὑμεῖς | You yourselves | Personal pronoun, second person, nominative |
| δὲ | now | Conjunction |
| λυπηθήσεσθε, | will be grieved, | Verb, future, passive |
| ἀλλ᾽ | but | Conjunction |
| ἡ | the | Article, nominative, singular |
| λύπη | grief | Noun, nominative, singular |
| ὑμῶν | of you | Personal pronoun, second person, genitive |
| εἰς | to | Preposition |
| χαρὰν | joy | Noun, accusative, singular |
| γενήσεται. | will turn. | Verb, future, middle deponent |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy. |
| KJV | Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. |
| ASV | Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy. |
| YLT | verily, verily, I say to you, that ye shall weep and lament, and the world will rejoice; and ye shall be sorrowful, but your sorrow joy will become. |
| WEB | Most certainly I tell you that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. |
| BBE | Truly I say to you, You will be weeping and sorrowing, but the world will be glad: you will be sad, but your sorrow will be turned into joy. |
Where they part company is κλαύσετε — see How Translations Differ.
The sentence is structured with two main clauses, each containing subordinate clauses that elaborate on the actions of weeping and grieving.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectσύ
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 16:20
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 16:20 is part of a larger conversation where Jesus prepares His disciples for the challenges they will face after His departure. He acknowledges their future sorrow but promises that this sorrow will be transformed into joy, much like a woman in labor experiences pain before the joy of childbirth, as illustrated in the following verses. This passage emphasizes the contrast between the disciples' grief and the world's joy, highlighting the hope that comes after suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 16:6–33 | Instead, your hearts are filled with sorrow because I have told you these things. |
| 2 | John 19:25–27 | Near the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene. |
| 3 | Mark 14:72 | And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept. |
| 4 | Mark 16:10 | She went and told those who had been with Him, who were mourning and weeping. |
| 5 | Luke 22:45–62 | When Jesus rose from prayer and returned to the disciples, He found them asleep, exhausted from sorrow. |
The Treasury of Scripture Knowledge — 35 references, hung on the phrase they belong to
The Key Word — κλαύσετε, klaiōgenerated
The verb κλαίω (klaiō) means 'to weep' or 'to lament,' often indicating loud expressions of sorrow. In this verse, it is in the future tense, indicating that the disciples will experience this weeping in the time to come.
The active voice and indicative mood suggest a certain and forthcoming action, emphasizing the reality of their impending grief. This contrasts with the joy of the world, which will be temporary and superficial compared to the profound joy that will follow their sorrow.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible presents the verse as: 'Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy.' This is echoed in the KJV and ASV, which also maintain the structure and meaning of the original text.
However, variations arise in the wording. For example, BBE uses 'you will be weeping and sorrowing,' while YLT states 'your sorrow joy will become,' reflecting different approaches to translating the same Greek concepts.
Sentence Structuregenerated
The verse consists of two main clauses connected by a conjunction: the first clause expresses the disciples' future sorrow, while the second contrasts this with the joy that will come. The finite verb λέγω (legō), meaning 'I say,' governs the entire statement.
The structure emphasizes the relationship between the disciples' grief and the world's joy, with the verbs κλαύσετε and χαρήσεται indicating actions that are future and certain, underscoring the transformation from sorrow to joy.
Septuagint Backgroundgenerated
In John 16:20, the Greek word λέγω (legō), meaning "I say," appears in a context of direct speech, emphasizing the authority of the speaker. This term is used in the Septuagint to translate various Hebrew words, including כֹּה (kōh), which conveys a sense of affirmation or declaration.
The words κλαύσετε (klaiō, "you will weep") and θρηνήσετε (thrēneō, "will lament") correspond to the Hebrew בָּכָה (bākāh) and יָלַל (yālal), both of which express deep sorrow. The contrast with χαρὰν (chara, "joy"), which translates שִׂמְחָה (simḥāh), enhances the emotional depth of this passage, illustrating the shift from grief to joy.
In plain words — the whole versegenerated
John 16:20 shows Jesus telling His disciples that they will cry and mourn while the world is happy. He reassures them that their sadness will eventually turn into joy, much like a mother who forgets her pain once her child is born.
Frequently Asked Questionsgenerated
Jesus is indicating that His disciples will experience deep sorrow and mourning due to His departure, contrasting their pain with the joy of the world.
The world rejoices in the absence of Jesus, celebrating what they perceive as a victory, while the disciples face the reality of their loss.
Jesus promises that their sorrow will not last forever; it will eventually transform into joy, reflecting the hope and fulfillment found in His resurrection.
The repetition emphasizes the certainty and importance of His statement, underscoring that what He is saying is trustworthy and significant.
Reflection Questionsgenerated
- How can I find hope in my own times of sorrow, knowing that joy can follow?
- What does this passage teach me about the nature of grief and joy?
- In what ways can I support others who are grieving, as Jesus supported His disciples?
- How does understanding the contrast between worldly joy and spiritual joy affect my perspective on life's challenges?
The early church on this verse — how the Fathers read it
Tertullian references this verse in several works to discuss the contrast between the joy of the world and the grief of Christians, emphasizing the call to endure suffering for the sake of faith.
But, for these purposes, "There is nought of communion between light and darkness," between life and death or else we rescind what is written, "The world shall rejoice, but ye shall grieve." If we rejoice with the world,Early Church Fathers on John 16 →
Now they have gladness and we are troubled. "The world," says Jesus, "shall rejoice; ye shall be sorrowful." Let us mourn, then, while the heathen are merry, that in the day of their sorrow we may rejoice;Early Church Fathers on John 16 →
You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for "the world shall rejoice, but ye shall mourn." And I think the Lord affirms,Early Church Fathers on John 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 16:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVerily, verily, I say unto you,.... A strong asseveration, a way of speaking often used by him, when he solemnly affirms any thing, and would assure of the truth of it, as here: that ye shall weep
Read John Gill on John 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryVerily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
Read Robert Jamieson on John 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur Saviour’ s reply is no literal answer to their question, or exposition of the term which appeared so difficult to them to understand; but yet it is a substantial answer, by which he lets them know, that he should be absent from them for some time, which time would be to them a time of mourning and sadness, as he had before told them; that when the Bridegroom should be taken from them, then they should mourn; that that time would be to the wicked part of the world a time of mirth and jollity: but their sorrow should be turned into joy when they should see him again, both upon his resurrection, and in the general resurrection. The time of this life is the worldling’ s hour, and for the…
Read Matthew Poole on John 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. Ver. 20. Ye shall weep and lament] So long as ye abide in this valley of tears, as the Septuagint render that, Psalms 86:6; ειςτηνκοιλαδατουκλαυθμωνος. In hoc exilio, in hoc ergastulo, in hac peregrinatione, in hac valle lachrymarum, In this banishment, in this prison, in this sojourn, this valley of tears, as Bernard hath it. "My tears have been my meat," saith David, Psalms 42:3, alluding to the hart, which, being pursued, sheds tears. These, instead of gems, were the ornaments of David’ s bed, saith Chrysostom. The Church’ s…
Read John Trapp on John 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Verily, verily, I say unto you.—Comp. Note on John 1:51. That ye shall weep and lament, but the world shall rejoice.—Comp. John 20:11, and Luke 23:27. In the original the contrast between the sorrow of the disciples and the joy of the world is rendered the more striking by the order of the words, “Weep and lament shall ye, but the world shall rejoice.” The tears and the scoffs at the cross were the accomplishment of this prophecy. And ye shall be sorrowful, but your sorrow shall be turned into joy.—The expression is a full one. It is not simply that they shall pass from sorrow to joy, but that the sorrow itself shall become joy. They will rejoice in the presence of the Lord, when after…
Read Charles John Ellicott on John 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Ye shall weep and lament] To see me crucified and laid in the grave. But the world shall rejoice] The chief priests, scribes, Pharisees, and persecuting Jews in general, will triumph, hoping that their bad cause is crowned with success. But your sorrow shall be turned into joy.] When ye see me risen from the dead. It is very evident that our Lord uses the word world, in several parts of this discourse of his, to signify the unbelieving and rebellious Jews.
Read AdamClarke on John 16 →CambridgeThe Cambridge Bible for Schools and Colleges20. ye shall weep and lament] In the Greek ‘ye’ comes last in emphatic contrast to the world. The verbs express the outward manifestation of grief. Comp. John 20:11; Luke 23:27. The world rejoiced at being rid of One whose life was a reproach to it and whose teaching condemned it.and ye shall be sorrowful] Here we have the feeling as distinct from the manifestation of grief. Omit ‘and.’sorrow shall be turned into joy] Not merely sorrow shall be succeeded by joy, but shall become joy. The withdrawal of the bodily presence of Christ shall be first a sorrow and then a joy. We have the same Greek construction of the rejected stone becoming the head of the corner (Matthew 21:42; Acts 4:11), of…
Read Cambridge on John 16 →Albert Barnes1798–1870Barnes' Notes on the BibleYe shall weep ... - At my crucifixion, sufferings, and death. Compare Luke 23:27. The world - Wicked men. The term world is frequently used in this sense. See John 16:8.
Read Albert Barnes on John 16 →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
Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy.
Most certainly I tell you that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy.
Truly, truly, I tell you, you will weep and wail while the world rejoices. You will grieve, but your grief will turn to joy.
I tell you the solemn truth, you will weep and wail, but the world will rejoice; you will be sad, but your sadness will turn into joy.
Tyndale line
Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.
Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy.
Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow shall be turned into joy.
Verily, verily, I say to you, that ye will weep and lament, but the world will rejoice: and ye will be sorrowful, but your sorrow shall be turned into joy.
Verely, verely I say vnto you, that ye shall weepe and lament, and the worlde shall reioyce: and ye shall sorowe, but your sorowe shalbe turned to ioye.
Strictly literal
Verily, verily, I say to you, that ye shall weep and lament, ye, but the world shall rejoice; and ye will be grieved, but your grief shall be turned to joy.
verily, verily, I say to you, that ye shall weep and lament, and the world will rejoice; and ye shall be sorrowful, but your sorrow joy will become.
Truly, truly, I say to you that you will weep and lament, and the world will rejoice; and you will be sorrowful, but your sorrow will become joy.
Truly, truly, I say to you, you will weep and lament, but the world will be glad. You will become full of sadness, but your sorrow will be turned into joy.
From the Latin
Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice; and you shall be made sorrowful, but your sorrow shall be turned into joy.
Simplified
I tell you the truth, you will weep and mourn, but the world will rejoice. You will grieve, but your grief will turn into joy.
Truly I say to you, You will be weeping and sorrowing, but the world will be glad: you will be sad, but your sorrow will be turned into joy.
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.
Amen, amen dico vobis : quia plorabitis, et flebitis vos, mundus autem gaudebit ; vos autem contristabimini, sed tristitia vestra vertetur in gaudium.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܡܝܢ ܐܡܝܢ ܐܡܪ ܐܢܐ ܠܟܘܢ ܕܬܒܟܘܢ ܐܢܬܘܢ ܘܬܐܠܘܢ ܘܥܠܡܐ ܢܚܕܐ ܘܠܟܘܢ ܬܟܪܐ ܐܠܐ ܟܪܝܘܬܟܘܢ ܠܚܕܘܬܐ ܬܗܘܐ
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.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς — λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
The standard critical text of the New Testament.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς — λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
The previous edition, still widely cited.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς — λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
The Society of Biblical Literature edition, freely licensed.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς — λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
The edition that turned scholarship toward the earliest manuscripts.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς — λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
An independent critical text built from the oldest witnesses then known.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς — λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
A recent critical edition following documentary evidence closely.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς δὲ λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
The reading of the majority of surviving manuscripts.
Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς δὲ λυπηθήσεσθε, ἀλλ᾽ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
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 |
|---|---|---|
| δὲ now | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 16:20
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀμήν (i.e., *amēn*) is an indeclinable term derived from Hebrew, meaning 'verily' or 'so be it.' It functions as an adverb in the New Testament, often used to affirm statements or prayers, particularly in the teachings of Jesus. It appears frequently, including in Revelation 3:14, where it describes Christ as 'the faithful and true one.' The repetition of the word in John's Gospel emphasizes certainty.
ἀμήν, Hebr. 1285 1. verbal adj. (fr. [23 to prop; Niph. to be firm), firm, metaph. faithful: ὁ ἀμήν, Rev. iii. 14 (where is added ὁ μάρτυς ὁ πιστὸς K. ἀληθινός). 2. it came to be used as an adverb by which something is asserted or confirmed: a. at the beginning of a discourse, surely, of a truth, truly; so freq. in the discourses of Christ in Mt. Mk. and Lk.: ἀμὴν λέγω ὑμῖν “1 solemnly declare unto you,’ e.g. Mt. v.18; Mk. iii. 28; Lk. iv. 34. The repetition of the word (ἀμὴν ἀμήν), employed by John alone inhis Gospel (twenty-five times), has the force of a superlative, most assuredly: Jn. i. 51 (52); iii. 8. Ὁ. at the close of a sentence; so it is, so be it, may it be fulfilled (γένοιτο, Sept. Num. ν. 22; Deut. xxvii. 15, ete.): Ro.i. 25; ix.5; Gal.i.5; Eph. iii. 21; Phil. iv. 20; 1 Tim.i.17; Heb. xiii. 21; 1 Pet. iv. 11; Rev. i. 6, and often; cf. Jer. xi. 5; xxxv. (xxviii.) 6; 1 K. i.…
Read the full entry →ἀμήν. 49 is ἃ common symbol in the Christian papyri for ἀμήν, 99 being the sum of the numerical equivalents of the letters (1 + 40 + 8 + 50): see e.g. P Oxy VI. 9257 (v/vi A.D.), where a prayer for guidance regarding a certain journey concludes—yévotro, g@, ‘‘so be it; Amen,” and P Iand I. 618 (a Christian amulet—v/vi A.D.) with the editor’s note. In P Oxy VII. 1058 (iv/v A.D.) the word is written out in full, ὃ θ(εδ)ς τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου ᾿Απφουᾶν. ἀμήν, “Ὁ God of the crosses that are laid upon us, help thy servant Apphouas. Amen.” (Ed.)
ἀμήν (amēn) — amen.
ἀμήν,
Hebrew adverb verily, of a truth, so be it, [LXX]; at beginning of sentence, [NT]
ἀμήν
amen
of Hebrew origin (543); properly, firm, i.e. (figuratively)
trustworthy; adverbially, surely (often as interjection, so be
it):--amen, verily.
see HEBREW for 0543
ἀμήν
Hebr.
verily, truly, amen, so let it be
ἀμήν amēn 129x
in truth, most certainly; so be it; ὁ ἀμήν, the faithful and true one, Rev. 3:14
ἀμήν for ἁμῆι, dat. fem. of ἁμός ῀ τὶς Hebr. adv. verily, of a truth, so be it, NTest.:— τὸ ἀμήν, certainty, id. NTest.
Hebrew — Hebrewa-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John’s gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13 72:19 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be…
152 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 126 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.
φέρουσι δʼ οἱ μὲν περὶ τὸν στρατηγὸν ἐπίλεκτοι πεζοὶ λόγχην καὶ ἀσπίδα, ἡ δὲ λοιπὴ φάλαγξ ξυστόν τε καὶ θυρεὸν ἐπιμήκη, πρὸς οἷς πρίονα καὶ κόφινον ἄμην τε καὶ πέλεκυν, πρὸς δὲ ἱμάντα καὶ δρέπανον καὶ ἅλυσιν, ἡμερῶν τε τριῶν ἐφόδιον·
εἴ τις ἅγιός ἐστιν, ἐρχέσθω: εἴ τις οὐκ ἔστι, μετανοείτω: μαρὰν ἀθά: ἀμήν.
πλείους καὶ κατέαξεν κράνωι τὴν ἀριστερὰν χεῖρα καὶ ἀπηνέγκατό μου χιτῶνα καὶ ζώνην καὶ ἄμην καὶ ἀξείνην, καὶ ἀπʼ ἐκείνου μέχρι τοῦ νῦν κατακλινὴς ἐγενόμην· καὶ βλάβος μοι οὐκ
ἄρτων ζεύγη δέκα ἐλαίου κοτύλας δύο ὄψου δραχμὰς δύο ἔχω πρὸς ὑπουργίαν τῶν ἔργων ἄμην καὶ δώσω κατʼ ἔτος ξύλων καθάρσεων γόμον ἕνα καὶ μετὰ τὸν χρόνον παραδώσω τὸν
Εὐτύχει χειριστῇ. δὸς ἐμοὶ Νείλῳ φροντιστῇ Εὐτυχιάδος σκαφεῖον α ἄμην α χωροῦντα τῷ κεραμεῖ τῆς Εὐτυχιάδος. δὸς ἄμην καὶ σκαφεῖον τοῦ γραμμ ὑπο. ἔτους
The Greek word ἀμήν (i.e., *amēn*) is an indeclinable term derived from Hebrew, meaning 'verily' or 'so be it.' It functions as an adverb in the New Testament, often used to affirm statements or prayers, particularly in the teachings of Jesus. It appears frequently, including in Revelation 3:14, where it describes Christ as 'the faithful and true one.' The repetition of the word in John's Gospel emphasizes certainty.
ἀμήν, Hebr. 1285 1. verbal adj. (fr. [23 to prop; Niph. to be firm), firm, metaph. faithful: ὁ ἀμήν, Rev. iii. 14 (where is added ὁ μάρτυς ὁ πιστὸς K. ἀληθινός). 2. it came to be used as an adverb by which something is asserted or confirmed: a. at the beginning of a discourse, surely, of a truth, truly; so freq. in the discourses of Christ in Mt. Mk. and Lk.: ἀμὴν λέγω ὑμῖν “1 solemnly declare unto you,’ e.g. Mt. v.18; Mk. iii. 28; Lk. iv. 34. The repetition of the word (ἀμὴν ἀμήν), employed by John alone inhis Gospel (twenty-five times), has the force of a superlative, most assuredly: Jn. i. 51 (52); iii. 8. Ὁ. at the close of a sentence; so it is, so be it, may it be fulfilled (γένοιτο, Sept. Num. ν. 22; Deut. xxvii. 15, ete.): Ro.i. 25; ix.5; Gal.i.5; Eph. iii. 21; Phil. iv. 20; 1 Tim.i.17; Heb. xiii. 21; 1 Pet. iv. 11; Rev. i. 6, and often; cf. Jer. xi. 5; xxxv. (xxviii.) 6; 1 K. i.…
Read the full entry →ἀμήν. 49 is ἃ common symbol in the Christian papyri for ἀμήν, 99 being the sum of the numerical equivalents of the letters (1 + 40 + 8 + 50): see e.g. P Oxy VI. 9257 (v/vi A.D.), where a prayer for guidance regarding a certain journey concludes—yévotro, g@, ‘‘so be it; Amen,” and P Iand I. 618 (a Christian amulet—v/vi A.D.) with the editor’s note. In P Oxy VII. 1058 (iv/v A.D.) the word is written out in full, ὃ θ(εδ)ς τῶν παρακειμένων σταυρῶν, βοήθησον τὸν δοῦλόν σου ᾿Απφουᾶν. ἀμήν, “Ὁ God of the crosses that are laid upon us, help thy servant Apphouas. Amen.” (Ed.)
ἀμήν (amēn) — amen.
ἀμήν,
Hebrew adverb verily, of a truth, so be it, [LXX]; at beginning of sentence, [NT]
ἀμήν
amen
of Hebrew origin (543); properly, firm, i.e. (figuratively)
trustworthy; adverbially, surely (often as interjection, so be
it):--amen, verily.
see HEBREW for 0543
ἀμήν
Hebr.
verily, truly, amen, so let it be
ἀμήν amēn 129x
in truth, most certainly; so be it; ὁ ἀμήν, the faithful and true one, Rev. 3:14
ἀμήν for ἁμῆι, dat. fem. of ἁμός ῀ τὶς Hebr. adv. verily, of a truth, so be it, NTest.:— τὸ ἀμήν, certainty, id. NTest.
Hebrew — Hebrewa-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has “the God of truth,” which in Hebrew is “the God of Amen.” It is frequently used by our Saviour to give emphasis to his words, where it is translated “verily.” Sometimes, only, however, in John’s Gospel, it is repeated, “Verily, verily.” It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John’s gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13 72:19 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be…
152 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 126 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.
φέρουσι δʼ οἱ μὲν περὶ τὸν στρατηγὸν ἐπίλεκτοι πεζοὶ λόγχην καὶ ἀσπίδα, ἡ δὲ λοιπὴ φάλαγξ ξυστόν τε καὶ θυρεὸν ἐπιμήκη, πρὸς οἷς πρίονα καὶ κόφινον ἄμην τε καὶ πέλεκυν, πρὸς δὲ ἱμάντα καὶ δρέπανον καὶ ἅλυσιν, ἡμερῶν τε τριῶν ἐφόδιον·
εἴ τις ἅγιός ἐστιν, ἐρχέσθω: εἴ τις οὐκ ἔστι, μετανοείτω: μαρὰν ἀθά: ἀμήν.
πλείους καὶ κατέαξεν κράνωι τὴν ἀριστερὰν χεῖρα καὶ ἀπηνέγκατό μου χιτῶνα καὶ ζώνην καὶ ἄμην καὶ ἀξείνην, καὶ ἀπʼ ἐκείνου μέχρι τοῦ νῦν κατακλινὴς ἐγενόμην· καὶ βλάβος μοι οὐκ
ἄρτων ζεύγη δέκα ἐλαίου κοτύλας δύο ὄψου δραχμὰς δύο ἔχω πρὸς ὑπουργίαν τῶν ἔργων ἄμην καὶ δώσω κατʼ ἔτος ξύλων καθάρσεων γόμον ἕνα καὶ μετὰ τὸν χρόνον παραδώσω τὸν
Εὐτύχει χειριστῇ. δὸς ἐμοὶ Νείλῳ φροντιστῇ Εὐτυχιάδος σκαφεῖον α ἄμην α χωροῦντα τῷ κεραμεῖ τῆς Εὐτυχιάδος. δὸς ἄμην καὶ σκαφεῖον τοῦ γραμμ ὑπο. ἔτους
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-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first 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
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
κλαίω is a Greek verb meaning 'to weep' or 'to lament,' often associated with loud expressions of sorrow, particularly for the dead. It can be used intransitively or transitively, as in 'to weep for' someone. The New Testament employs this term in various contexts, such as mourning (e.g., Matthew 2:18). Lexicons note its use across different dialects and literature, highlighting its long-standing presence in Greek.
κλαίω,
[in LXX chiefly for בּכה;]
of any loud expression of pain or sorrow, esp. for the dead, to weep, lament;
κλαίω ; impf.éeAaov; fut. κλαύσω (LK. vi. 25; Jn. xvi. 20; and Tr WHtst. in Rev. xviii. 9, for κλαύσομαι; more com. in Grk. writ., esp. the earlier, and found in Lev. x. 6; Joel ii. 17, and ace. to most edd. in Rev. xviii. 9; cf. Kriiger 8 40 5. v., i. p. 175 sq.; Kiihner ὃ 343 s. v.,i. p. 847; [Veitch s. v.]; B. 60 (53); [W. 87(83)]); 1 aor. ἔκλαυσα; Sept. freq. for 133; [from Hom. down]; to mourn, weep, lament a. intrans.: Mk. xiv. 72; xvi. 10; Lk. vii. 13, 38; Jn. xi. 31, 33; xx.-11, 13,15; Acts ix. 39; xxi.13; Rey. [v. 5]; xviii. 15,19; πολλά, for which 1, T Tr WH πολύ, Rev. v. 4; πικρῶς, Mt. xxvi. 75; Lk. xxii. 62; weeping as the sign of pain and grief for the thing signified (i. e. for pain and grief), Lk. vi. 21, 25, (opp. to γελᾶν); Jn. xvi. 20; Ro. xii. 15, (opp. to χαίρειν) ; Phil. iii. 18; 1 Co. vii. 30; Jas.iv.9; v.1; of those who mourn the dead: Mk. v. 38 sq.; Lk. vii. 32…
Read the full entry →κλαίω. P Oxy I. 1155. (letter of consolation—ii/A.D.) (= Sedections, p. 96) ἔκλαυσα ἐπὶ τῶι εὐμοίρωι (‘blessed one’’) ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα. In P Oxy III. 5288 (ii/a.p.) a husband writes to his wife, who had left him, urging her return—ywookew oe θέλω ad’ ὡς ἐκξῆλθες (1 ἐξ-) ἀπ᾽ ἐμοῦ πένθος ἡγούμην νυκτὸς κλέί =al)ov ἡμέρας δὲ πενθῷ (1.- θῶν), “ΕἼ assure you that ever since you left me I have been in mourning, weeping by night and lamenting by day” (Edd.). For the form κλάω (cf. ἔκλαεν 3 Kings 184°) see P Par 347 (li/B.C.) γυναῖκας κλαούσας, and for κλάγω see 20. 5135 (B.c. 160) (= Selections, p. 20) κλάγω ἔμπροσθεν αὐτῶν : see further Mayser Gr. p. 104 f., Moulton Gv. ii. p. 81. MGr…
Read the full entry →κλαίω (klaiō) — to weep.
κλαίω,
old Attic dialect κλάω (see. below) [ᾱ] never contracted; Aeolic dialect κλαΐω [Refs]; Epic dialect 2nd pers. singular optative κλαίοισθα [Refs 8th c.BC+]imperfect ἔκλᾱον, Epic dialect κλαῖον [Refs 8th c.BC+], Ionic dialect κλαίεσκον [Refs 8th c.BC+]future κλαύσομαι, 2nd pers. singular κλαύσῃ or κλαύσει, [Refs 8th c.BC+]; Attic dialect also κλαιήσω [NT+4th c.BC+]aorist ἔκλαυσα, Epic dialect κλαῦσα [Refs 8th c.BC+]:—middle, aorist ἐκλαυσάμην [Refs 7th c.BC+]:—passive, future κλαυσθήσομαι [LXX+5th c.BC+]: aorist ἐκλαύσθην [Refs 3rd c.BC+]: perfect κέκλαυμαι [Refs 5th c.BC+] is recognized as Attic dialect by [Refs 2nd c.AD+], and is found in codices of [Refs 5th c.BC+]
Read the full entry →κλαίω
klaio
of uncertain affinity; to sob, i.e. wail aloud (whereas 1145 is rather
to cry silently):--bewail, weep.
κλαίω
v.
I weep, weep for, mourn
κλαίω to weep, lament, wail, Hom., etc.; αὐτὸν κλαίοντα ἀφήσω I shall send him home weeping, i. e. well beaten, Il.; hence κλαύσεται he shall weep, i. e. he shall repent it, Ar.; κλαύσει μακρά id. Ar.; κλάων to your sorrow, at your peril, Soph., Eur.; κλάειν σε λέγω or κελεύω, Lat. plorare te jubeo, Ar.
trans. to weep for, lament, Hom.:—in Pass. to be lamented, Aesch.: impers., μάτην ἐμοὶ κεκλαύσεται I shall mourn in vain, Ar.
Mid. to bewail oneself, weep aloud, Aesch.; so perf. part. pass., κεκλαυμένος bathed in tears, all tears, id. Aesch., Soph.
trans. to bewail to oneself, Soph.
Verb-FAI-2P — Verb · future · active · indicative · second person · pluralfuture active indicative — an action still to come.
V-FAI-2P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: second Number: Plural
40 occurrences in the New Testament, rendered 16 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 40 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 56 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.
11, 12) καὶ τὸ „πόθεν μοι κρέα δοῦναι παντὶ τῷ λαῷ τούτῳ, ὅτι κλαίουσιν ἐπ’ ἐμοί;
οἱ δʼ ἐν μείζοσι κακοῖς ἦσαν ἔκλαιόν τε καὶ συνεχῶς πρὸς ἀλλήλους ἀνωλοφύροντο τὴν Ἰωσήπου συμφοράν, ὡς διὰ τὰ κατʼ ἐκείνου βουλευθέντα τιμωροῦντος αὐτοὺς τοῦ θεοῦ τούτοις περιπέσοιεν, Ῥουβῆλος δὲ πολὺς ἦν ἐπιπλήττων αὐτοῖς τῆς μετανοίας, ἐξ ἧς…
κἀγὼ λυπούμενος καὶ κλαίων εἶπον: Κυρία, χαῖρε.
ἐστί μοι διʼ εὐχῆς. ὁσάκι γὰρ ἐὰν μνησθῶ ὑμῶν οὔτε ἔσθω οὔτε πίνω ἀλλὰ κλαίω … … νηση … … … σο … ιου ἐμοὶ μόνῳ … … εβη
σε φιλούσῃ Θοήρι. γινώσκειν σε θέλω ἀφʼ ὡς ἐξῆλθες ἀπʼ ἐμοῦ πένθος ἡγούμην νυκτὸς κλαίων ἡμὲρας δὲ πενθῶν. ιβ Φαῶφι ἀφʼ ὅτε ἐλουσάμην μετʼ ἐσοῦ οὐκ ἐλουσάμην οὐκ ἤλειμμαι
τὸν νεώτερον ἀσθενῆ λίαν, καὶ κινδυνεύει. ὁ δὲ καὶ Ἡρακλείδης εὐθέως ἀπέστη ἀφʼ ἡμῶν κλαίων ὅτι ὑπάγω ὅπου ἐὰν ἦν μου ὁ πατήρ. ἀμέριμνος οὖν γενοῦ ὅταν παραγένῃ· πάντα
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
θρηνέω means to lament or wail, often used in the context of mourning. It is derived from θρῆνος, which refers to a dirge. The New Testament references include Matthew 11:17, Luke 7:32, and John 16:20, where it conveys sorrowful expressions. The term is synonymous with other Greek words for mourning, such as κλαίω and πενθέω.
θρηνέω, -ῶ
(< θρῆνος),
[in LXX chiefly for ילל hi., also for קין pil., etc.;]
intrans., to lament, wail: Mt 11:17, Lk 7:32, Jo 16:20.
Trans., to bewail: c. acc. pers., Lk 23:27.†
SYN.: κλαίω, κόπτομαι, λυπέομαι, πενθέω (v. Tr., Syn., § lxv).
θρηνέω (thrēneō) — to lament.
θρην-έω,
future -ήσω[Refs 5th c.BC+]: aorist 1 -ησα[Refs 5th c.BC+]:—middle (see. below [Refs]: impersonal in perfect passive (see. below): (θρῆνος):—sing a dirge, wail, Μοῦσαι δ᾽ ἐννέα πᾶσαι ἀμειβόμεναι ὀπὶ καλῇ θρήνεον [Refs 8th c.BC+]; τίς ὁ θρηνήσω; [Refs 4th c.BC+][same place]; τίς.. ἔσθ᾽ ὁ θρηνῶ; [Refs 5th c.BC+] were singing a doleful dirge, [Refs 8th c.BC+]; γόον θ. [Refs 5th c.BC+]; ὕμνους, of the nightingale, [Refs 5th c.BC+]:—passive, ἅλις μοι τεθρήνηται γόοις [Refs 5th c.BC+]
2. c.accusative, bewail, θ. πόνους [NT+5th c.BC+]:—so also middle, ἄκος γὰρ οὐδὲν τόνδε θρηνεῖσθαι [Refs 4th c.BC+]:—passive, to be lamented, [Refs 5th c.BC+]
θρηνέω
threneo
from 2355; to bewail:--lament, mourn.
see GREEK for 2355
θρηνέω
v.
I wail, lament
θρηνέω θρῆνος to sing a dirge, to wail, Od., Aesch.:—c. acc. cogn., ἀοιδὴν ἐθρήνεον were singing a dirge, Il.; ὠιδάς, ἐπωιδάς θρ. Soph.:—Pass., ἅλις μοι τεθρήνηται, impers., id. Il.
c. acc. objecti, to wail for, lament, Aesch., etc.; so also Mid., id. Aesch.:—Pass. to be lamented, Soph.
Verb-FAI-2P — Verb · future · active · indicative · second person · pluralfuture active indicative — an action still to come.
V-FAI-2P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: second Number: Plural
la-ment'.
See MUSIC.
4 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δʼ ἐπὶ τῷ στρατηγῷ πένθος ἐδημεύθη, καὶ οἱ μὲν ξένους, οἱ δὲ συγγενεῖς, οἱ δὲ φίλους ἐθρήνουν, τὸν Ἰώσηπον δὲ πάντες,
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NP — Personal pronoun · second person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-2NP Part of Speech: Personal pronoun Person: second Case: Nominative Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
κόσμος (kosmos) is derived from a root meaning 'order' or 'decoration.' It encompasses a range of meanings from 'ornament' to 'the universe' and 'mankind.' In the New Testament, it refers to the material world, human society, and worldly affairs, with verses such as 1 Peter 3:3 highlighting its use for adornment. The term also carries ethical connotations, often contrasting the godly with the ungodly.
Κόσμος our Translators have rendered ‘ world’ in every instance but one (1 Pet. iii. 3); αἰών often, though by no means invariably so; for (not to speak of εἰς αἰῶνα) see Ephes. ii. 2, 7; Col.i. 26. It may be a question whether we might not have made more use of ‘age’ in our Version: we have employed it but rarely,—only, indeed, in the two places which I have cited last. ‘Age’ may sound to us inadequate now: but it is quite possible that, so used, it would little by little have expanded and adapted itself to the larger meaning of the Greek word for which it stood. One must regret that, by this or some other like device, our Translators did not mark the difference between κόσμος (=mundus), the world contemplated under aspects of space, and αἰών (=seculum), the same contemplated under aspects of time; for the Latin, no less than the Greek, has two words, where we have, or have acted as…
Read the full entry →κόσμος, -ου, ὃ; 1. in Grk. writ. fr. Hom. down, an apt and harmonious arrangement or constitution, order. 2. asin Grk. writ. fr. Hom. down, ornament, decoration, adornment: évdicews ἱματίων, 1 Pet. iii. 3 (Sir. vi. 30; xxi. 21; 2 Mace. ii. 2: Sept. for nay of the arrangement of the stars, ‘the heavenly hosts,’ as the ornament of the heavens, Gen. ii. 1; Deut. iv. 19; xvii. 3; Is. xxiv. 21; xl. 26; besides occasionally for “y; twice for NINDA, Prov. xx. 29; Is. iii. 19). 3. the world, i. e. the universe (quem κόσμον Graeci nomine ornamenti appellarunt, eum nos a perfecta absolutaque elegantia mundum, Plin. h. n. 2, 3; in which sense Pythagoras is said to have been the first to use the word, Plut. de place. philos. 2, 1, 1 p. 886 ¢.; but ace. to other accounts he used it of the heavens, Diog. L. 8, 48, of which it is used several times also by other Grk. writ. [see Menag. on Diog.…
Read the full entry →κόσμος. Interesting exx. of ὁ κόσμος, ‘‘ the world,” are afforded by OG/S 4583 (c. B.C. 9) (= Priene 105), where the birthday of the divine Augustus is referred to as the beginning of good news to the world—ptev δὲ τῶι κόσμωι τῶν δι᾽ αὐτὸν εὐανγελίζων ἡ γενέθλιος] τοῦ θεοῦ, and Sy// 376%! where, on the occasion of the proclamation of the freedom of all the Greeks at the Isthmian games in a.D. 67, the Emperor Nero is described as 6 τοῦ παντὸς κόσμου κύριος Νέρων. With the hyperbolical usage in Rom 15. we may compare a sepulchral inscr, from Egypt, in which a certain Seratus states that he lies between mother and brother—éy καὶ ἡ σωφροσύνη κατὰ τὸν κόσμον λελάληται (Archiv ν. p. 169, No. 245): see also P Lond 98110 (iv/a.p.) (= III. p. 242, Chrest. I. p. 157) ἡ yap εὐφημία σου, πάτερ, περιεκύκλωσεν τὸν κ[όσ]μον ὅλον ὡς ἀγαθὸν marépa—a letter to a bishop. Other exx. of the word are ΟΟ 15…
Read the full entry →κόσμος (kosmos) — world.
κόσμος, ὁ,
order, κατὰ κόσμον in order, duly, εὖ κατὰ κ. [Refs 8th c.BC+]; οὐ κατὰ κ. shamefully, [Refs 8th c.BC+] to sit in order, [Refs 8th c.BC+]; κ. φέρειν bear becomingly, [Refs 5th c.BC+]; κόσμῳ οὐδενὶ κοσμηθέντες in no sort of order, [Refs 5th c.BC+]; φεύγειν, ἀπιέναι οὐδενὶ κ., [Refs], etc.; ἀτάκτως καὶ οὐδενὶ κ. [Refs 5th c.BC+]; οὐκέτι τὸν αὐτὸν κ. no longer in the same order, [Refs 5th c.BC+]: generally, of things, natural order, γίνεται τῶν τεταρταίων ἡ κατάστασις ἐκ τούτου τοῦ κ. [Refs 5th c.BC+]
2. good order, good behaviour [Refs 5th c.BC+]; κ. χείρ, of a beggar, [Refs 2nd c.AD+]; κοῖλος μήν short month, [Refs 4th c.BC+]; ἐξηγεομένων.. τὸν κ. αὐτοῦ the…
κόσμος
kosmos
probably from the base of 2865; orderly arrangement, i.e. decoration;
by implication, the world (in a wide or narrow sense, including its
inhabitants, literally or figuratively (morally)):--adorning, world.
see GREEK for 2865
κόσμος, ου, ὁ
n.m.
the world, universe
κόσμος kosmos 186x
(1) pr. order, regular disposition; ornament, decoration, embellishment, 1 Pet. 3:3; (2) the world, the material universe, Mt. 13:35; the world, the aggregate of sensitive existence, 1 Cor. 4:9; the lower world, the earth, Mk. 16:15; the world, the aggregate of mankind, Mt. 5:14; the world, the public, Jn. 7:4; in NT the present order of things, the secular world, Jn. 18:36; the human race external to the Jewish nation, the heathen world, Read the full entry →
κόσμος κόσμος, ου, order, κόσμῳ and κατὰ κόσμον in order, duly, Il., etc.; μὰψ ἀτὰρ οὐ κατὰ κόσμον id. Il.; οὐδενὶ κόσμῳ in no sort of order, Hdt., attic
good order, good behaviour, decency, Aesch., Dem.
the form, fashion of a thing, Od., Hdt.
of states, order, government, Hdt., Thuc.
an ornament, decoration, embellishment, dress, Il., etc.; esp. of women, Lat. mundus muliebris, id. Il., Hes., etc.:—in pl. ornaments, Aesch., etc.
metaph. honour, credit, Hdt., Soph., etc.
a regulator, title of the chief magistrate in Crete, Arist.
the world or universe, from its perfect order, Lat. mundus, Plat., etc.
mankind, as we use "the world," NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
187 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 185 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 24 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
ὁ κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμον.
τοῦ κόσμου φυλάξας … … βοηθείας υ … … … ον … δὲ καὶ τοῦ μηδενα
τῶν ἐξ ἀμφοτέρων τέκνων μέρη δύο ἀκολούθως τῇ τῶν … ων γνώμῃ παρέξ γυναικείου κόσμου, ἐφʼ ὃν χρόνον περίεστι ὁ εἷς καὶ ἕκαστος αὐτῶν ὁλοσχερῆ ἐξουσίαν πωλεῖν ὑποτίθεσθαι χρᾶσθαι
δὲ δυσὶ θυγατρᾶσι Ταορσενούφι καὶ Τεφορσάϊτι, χωρὶς οὗ προφέρεται κατεσκευακέναι αὐταῖς χρυσοῦ καὶ ἀργύρου κόσμου καὶ ἱματισμοῦ, δοῦναι εἰς θαλλισμοῦ λόγον ἑκάστῃ ἀργυρίου δραχμὰς ε … , πρὸς τοὺς
χαίρω is a Greek verb meaning to rejoice or be glad. It is used in various contexts, including greetings and farewells, as well as expressing joy in response to good news. The New Testament features it in verses like Matthew 2:10 and Philippians 4:10. It can also appear in forms of salutation, such as χαῖρε (hail) and χαίρετε (greetings).
χαίρω
[in LXX for שָׂמַח (Ge 45:16, al.), גִּיל (Pr 2:14, al.), etc.; inf., as greeting (v. infr.), Is 48:22 57:21 שָׁלוֹם), I Mac 10:18, II Mac 1:1 and freq. in these books ;]
to rejoice, be glad: Mk 14:11, Lk 15:5, 32 19:6, 37 22:5 23:8, Jo 4:36 8:56 20:20, Ac 5:41 8:39 11:23 13:48, II Co 6:10 7:7 13:9, Phl 2:17, 28, Col 2:5, I Th 5:16, Read the full entry →
χαίρω; impf. ἔχαιρον; fut. χαρήσομαι (Lk. i. 14; In. xvi. 20, 22; Phil. i. 18, for the earlier form χαιρήσω, cf. [W. 90 (86); B. 68 (60)]; Bétm. Ausf. Spr. ii. 322 sq. ; Matthiae ὃ 255 s.v.; Kiihner $343 s.v.; Kriiger § 40 s.v.; [Veitchs. y.]), once χαρῶ (Rev. xi. 10 Rec., a form occurring nowhere else); 2 aor. [pass. as act.] ἐχάρην cf. συγχαίρω, init.]; fr. Hom. down; Sept. for nov, m1, wi; to rejoice, be glad; a. in the prop. and strict sense: [Mk. xiv. 11]; Lk. xv. δ, [32]; xix. 6, 37; viii. 89; xi. 235 xiii. 48; 2 Co. [vi. 10]; vii. 7; xiii. 9,11 ΘΒ refer this to b. in the sense of farewell]; Phil. ii. 17, 28; Col. ii. 5; 1 Th. v.16; 1 Pet. iv. 18; 5. Jn. 3; opp. to κλαίειν, Ro. xii. 153 1 Co. vii. 30; opp. to κλαίειν x. θρηνεῖν, In. xvi. 20; opp. to λύπην ἔχειν, ib. 22; joined with ἀγαλλιᾶσθαι, Mt. v. 12; Rey. xix. 7; with oxiprav, Lk. vi. 23 ; χαίρειν ἐν κυρίῳ (see ἐν, I. 6 Ὁ. Ὁ.…
Read the full entry →χαίρω, “rejoice”: P Eleph 133 (B.C. 223-222) ἐκομισάμην τὴν παρὰ σοῦ ἐπιστολήν, ἣν ἀναγνοὺς ἐχάρην (οί. Proleg. Ρ. 161) ἐπὶ τῶι με αἰσθέσθαι τὰ κατὰ σέ, P Berol 11662% (time of Claudius) (= Olsson, p. 190) πρὸ μὲν πάντων ἐχάρην μεγάλως λαβών σου [ἐἸπιστολήν, ὅτι ὑγειαίνεις, similarly P Giss I. 21% (time of Trajan), BGU II. 531}: 5 (ii/a.D.), and P Oxy I. 4117 (iii/iv a.D.) ἐπὶ τούτῳ σφόδρα χαίρω. It should be noted that in Phil 31, 44, RV marg. renders χαίρετε by ‘‘farewell.”’ Lightfoot (Comm. ad //.) combines the two meanings “‘ farewell” and “‘ rejoice,” but the latter is generally preferred by the commentators. The verb is very common in the opening address of letters, asin Ac 1578, 253. cf. Jas 17, e.g. ἘΣ Eleph 10” (B.c. 223— 222) Evdppovios Μίλωνι χαίρειν (for imper. inf. see Proleg. p- 179f.), P Oxy II. 2925 (c. A.D. 25) Θέων Τυράννωι τῶι τιμιωτάτωι πλεῖστα χαίρειν, P Ryl 11.…
Read the full entry →χαίρω (chairō) — to rejoice.
χαίρω,
[Refs 8th c.BC+]; 3rd.pers. plural imperative χαιρόντων [Refs 5th c.BC+]: imperfect, Epic dialect χαῖρον [Refs 8th c.BC+], Ionic dialect χαίρεσκον [Refs]: future χαιρήσω [Refs 5th c.BC+]; Epic dialect reduplicate infinitive κεχᾰρησέμεν [Refs 8th c.BC+]; later χᾰρῶ variant in [NT]: aorist ἐχαίρησα [Refs 1st c.AD+]: perfect κεχάρηκα [Refs 5th c.BC+], participle -ηκώς[Refs 8th c.BC+] —middle (in same sense), χαίρομαι, noted as a barbarism in [Refs 5th c.BC+]future χᾰρήσομαι Ps.-[Refs 2nd c.BC+]; Doric dialect χαρησοῦμαι [LXX+4th c.BC+]; Epic dialect κεχᾰρήσομαι [Refs 8th c.BC+]: aorist 1 participle χαιρησάμενος [Refs 2nd c.AD+]: Epic dialect aorist 1 χήρατο [Refs 8th c.BC+]; participle χηράμενος [Refs 1st c.AD+]: Epic dialect reduplicate aorist 2, 3rd.pers. plural κεχάροντο [Refs 8th c.BC+]; optative 3rd.pers. singular and plural κεχάροιτο…
Read the full entry →χαίρω
chairo
a primary verb; to be "cheer"ful, i.e. calmly happy or well-off;
impersonally, especially as salutation (on meeting or parting), be
well:--farewell, be glad, God speed, greeting, hall, joy(- fully),
rejoice.
χαίρω
v.
I rejoice, am glad
χαίρω chairō 74x
to rejoice, be glad, be joyful, be full of joy, Mt. 2:10; 5:12; 18:13; Mk. 14:11; Rom. 12:12; 2 Cor. 2:3; a term of salutation, Hail! Mt. 26:49; λέγω χαίρειν, to greet, 2 Jn. 10:11; an epistolary forth, Health! Acts 15:23
χαίρω Root ΧΑΡ to rejoice, be glad, be delighted Hom., etc.; χ. θυμῶι or ἐν θυμῶι, χ. φρεσὶν ἧισι id. Hom.:—c. dat. rei, to rejoice at, be delighted with, take delight in a thing, id. Hom., etc.; so, χαίρειν ἐπί τινι Soph., Xen.:— c. part., χαίρω τὸν μῦθον ἀκούσας I rejoice at having heard, Il.; χαίρεις ὁρῶν Eur.; χαίρω φειδόμενος Ar.;— with part. pres. χαίρω sometimes takes the sense of φιλέω, to be wont to do, χαίρουσι χρεώμενοι Hdt., etc.
with negat., οὐ χαιρήσεις thou wilt or shalt not rejoice, i. e. thou shalt not go unpunished, shalt repent it, Ar.; so in Hom., οὐδέ τιν᾽ οἴω Τρώων χαιρήσειν Il.; so with an interrog., σὺ χαιρήσειν νομίζεις; Plut.: v. inf. IV. 2
Read the full entry →Verb-2FOI-3S — Verb · future · passive deponent · indicative · third person · singularfuture passive deponent indicative — an action still to come.
V-2FOI-3S Part of Speech: Verb Tense: second Future Voice: passive depOnent Mood: Indicative Person: third Number: Singular
74 occurrences in the New Testament, rendered 29 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 74 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 33 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.
χαίρει γὰρ τὰ μέν τινα τεναγώδει καὶ οὐ πάνυ βαθείᾳ θαλάττῃ, τὰ δ’ ὑποδρόμοις καὶ λιμέσι μήτ’ ἐπὶ γῆν ἀνέρπειν μήτε πόρρω γῆς ἐπινήχεσθαι δυνάμενα, τὰ δὲ κατὰ μέσον καὶ βαθὺ πέλαγος διαιτώμενα τὰς προκεχυμένας ἄκρας ἢ νήσους ἢ πέτρας ἐκτρέπεται·
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
Ποήρει Νεχούτου καὶ … ως καὶ Πετααρσεμθεῖ … … … η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς
r Πλάτων Νεχθύρει χαίρειν. ἐξωρμήκαμεν ἐκ Λάτων πόλεως ἀντιληψόμενοι τῶν ἐνεστηκότων κατὰ τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες
r Πλάτων τοῖς ἐν Παθύρει ἱερεῦσι καὶ τοῖς ἄλλοις τοῖς κατοικοῦσι χαίρειν. γέγραφεν ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2NP — Personal pronoun · second person · nominative · pluralnominative — the one doing it — the subject.
Agrees with anything else marked plural.
P-2NP Part of Speech: Personal pronoun Person: second Case: Nominative Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
λυπέω is built from the root λύπη and means to distress or grieve. It covers a range of meanings from causing pain to experiencing sorrow, both in body and mind. The New Testament uses it in various contexts, such as in 2 Corinthians 2:2 and Matthew 17:23. Mounce notes its use to indicate causing grief, while Abbott-Smith highlights its passive forms.
λυπέω, -ῶ
(< λύπη),
[in LXX for חרה, etc.;]
to distress, grieve, cause pain or grief: c. acc. pers., II Co 2:2, 5 7:8; pass., Mt 14:9 17:23 18:31 19:22 26:22, Mk 10:22 14:19, Jo 16:20 21:17, Ro 14:15, II Co 2:4, I Th 4:13, I Pe 1:6; λ. καὶ ἀδημονεῖν, Mt 26:37; opp. to χαίρειν, II Co 6:10; κατὰ θεόν, II Co 7:9, 11; τ. πνεῦμα τ. ἅγιον, Eph 4:30 (cf.…
λυπέω, -@; 1 aor. ἐλύπησα: pf. λελύπηκα ; Pass., pres. λυποῦμαι; 1 aor. ἐλυπήθην; fut. λυπηθήσομαι; (λύπην); [fr. Hes. down]; to make sorrowful; to affect with sadnese, cause grief; to throw into sorrow: τινά, 2 Co. ii. 2, 6; vii. 8; pass., Mt. xiv. 9; xvii. 23; xviii. 31; xix. 22; Xvi 22; Mk. x. 22; xiv.19; Jn. xvi. 20; xxi.17; 2Co. ©" Aveavias ii. 4; 1 Th. iv. 13; 1 Pet.i.6; joined with ἀδημονεῖν, Mt. xxvi. 37; opp. to χαίρειν, 2 Co. vi. 10; κατὰ θεόν, in a manner acceptable to God [cf. W. 402 (375) ], 2 Co. vii. 9,11; in a wider sense, to grieve, offend: τὸ πνεῦμα τὸ ἅγιον, Eph. iv. 30 (see πνεῦμα, 4 a. fin.) ; to make one uneasy, cause him a scruple, Ro. xiv.15. [Come.: συλλυπέω. Syn. see θρηνέω, fin.]
λυπέω. A few exx. of this common verb should suffice—P Grenf II. 36° (B.C. 95) μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι, ‘do not grieve over the departed,” BGU IV. 1079° (A.D. 41) = Se/ections, p. 39) λοιπὸν οὖν ἔλαβον παρὰ το(ῦ) “ApaBos τὴν ἐπιστολὴν καὶ ἀνέγνων καὶ ἐλυπήθην, “finally then I received the letter from the Arabian, and I read it and was grieved.” P Oxy I. 1158 (letter of condolence—ii/A.D.) (= Sedectzons, p- 96) οὕτως ἐλυπήθην καὶ ἔκλαυσα ἐπὶ τῶι εὐμοίρωι ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα, “1 grieved and wept as much over the blessed one as I wept for Didymas,’’ 7d. XII. 14814 (early ii/A.D.) ὥστε μὴ λοιποῦ. λείαν δ᾽ ἐλοιπήθην ἀκούσας ὅτι ἤκουσας" οὐ γὰρ δεινῶς ἠσθένησα, ““ 50 do not grieve about me. I was much grieved to hear that you had heard about me, for I was not seriously ill” (Edd.)—a reassuring letter from a soldier to his mother, BGU I. 24617®. (ii/iii A.D.) Kal περὶ ‘“Eppidvns…
Read the full entry →λυπέω (lupeō) — to grieve.
λῡπ-έω,
(λύπη) grieve, vex, whether in body or mind, τινα [Refs 8th c.BC+]; opposed to εὐφραίνειν, [Refs 5th c.BC+]; [ὁ θώραξ] λυπεῖ distresses by its weight, [Refs 5th c.BC+]: c.neuter adjective, λυπεῖν μηδὲν αὑτόν [Refs 5th c.BC+]: with participle, ἐλύπει αὐτὸν ἡ χώρα πορθουμένη [Refs 5th c.BC+]; οὐδὲν ἐλύπησεν [αὐτό], ὥστε μή.. does no harm.., [Refs 5th c.BC+]; οὐδένα λυπήσας or -ασα, as formula in epitaphs, [Refs]
2. absolutely, cause pain or grief, ἄγαν γε λυπεῖς [Refs 5th c.BC+]
3. in historical writers, of cavalry and light troops, harass, annoy an army by constant attacks, [Refs 5th c.BC+]
λυπέω
lupeo
from 3077; to distress; reflexively or passively, to be sad:--cause
grief, grieve, be in heaviness, (be) sorrow(-ful), be (make) sorry.
see GREEK for 3077
λυπέω
v.
I pain, grieve, vex
λυπέω lypeō 26x
to occasion grief or sorrow to, to distress, 2 Cor. 2:2, 5; 7:8; pass. to be grieved, pained, distressed, sorrowful, Mt. 17:23; 19:22; to aggrieve, cross, vex, Eph. 4:30; pass. to feel pained, Rom. 14:15
λυπέω to give pain to, to pain, distress, grieve, vex, annoy, Hdt., Trag., etc.; ἡ θώραξ λ. distresses by its weight, Xen.:—absol. to cause pain or grief, Soph.
of marauders, to harass, annoy by constant attacks, Hdt., Thuc., etc.
Pass. with fut. mid. to be pained, grieved, distressed, Theogn., etc.; μὴ λυπέεο be not distressed, Hdt.:—c. acc. cogn., λύπας λυπεῖσθαι Plat.:—also c. acc. rei, to grieve about a thing, Soph.:—absol. to feel pain, Eur., etc.
Verb-FPI-2P — Verb · future · passive · indicative · second person · pluralfuture passive indicative — an action still to come.
V-FPI-2P Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: second Number: Plural
26 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 26 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 20 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.
ἡ δέ γε αἴσθησις αἰεὶ λυπεῖται καὶ στένει καὶ τίκτει μετ’ ὀδύνης καὶ ἀλγηδόνων ἀνηκέστων τὸ αἰσθάνεσθαι, ὡς καὶ αὐτός φησιν·
καὶ χρόνου τριβομένου, τεσσαράκοντα γὰρ ἡμέρας διήγαγεν ἀπʼ αὐτῶν, δέος εἶχε τοὺς Ἑβραίους, μή τι Μωυσῆς πάθοι, καὶ τῶν συντυχόντων δεινῶν οὐκ ἔστιν ὃ οὕτως ἐλύπησεν αὐτούς, ὡς τὸ νομίζειν Μωυσῆν ἀπολωλέναι.
καὶ ἐλυπήθη Κάϊν λίαν καὶ συνέπεσεν τῷ προσώπῳ αὐτοῦ.
χως καὶ ἱλαρῶς εὐφραίνεσθαι. καὶ γὰρ ὧδε καλῶς ἐστιν. ἐὰν γὰρ ὑμεῖς λυπῆσθε ἐγὼ ἀδημονῶ. ἐργασίαν οὖν δώσεις ἐρωτῆσαι φίλον μου ἐπʼ Ἀλεξανδρείας ἵνα διʼ αὐτοῦ μοι
πεποίηκε πέρυσι. ἀφίωκα αὐτὰ ἐν Ἀλεξανδρείᾳ ἕως τῆς δευτέρας ἀναγωγῆς. καὶ ἠσθένηκεν. ἐθλίβην λυπηθείς ὑπʼ αὐτοῦ, ἐχάρην ὅλως ὅτι ἔζηκεν. πεπιάκαμεν αὐτὸν παρακαλοῦντες ὅτι ἀνάγευσαι Ἀλεξανδρείας, καὶ λέγει
παρέλαβον παρὰ Τίλεως, ὅτι πείθοντός σε οὐκ ἐστρατεύσω εἰς κλάσσαν, καὶ ἐποίησα δύο ἡμέρας λυπούμενος. λοιπὸν οὖν βλέπε, μὴ πεισθῇς, καὶ οὐκέτι ἔσει μου υἱός. οἶδας, ὅτι πᾶν ῥᾴδιον
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ 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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative 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
λύπη (lupē) refers to pain or grief, encompassing both physical and emotional distress. It is often contrasted with joy (χαρά) and appears in various New Testament contexts, such as John 16:6 and 2 Corinthians 7:10, where it denotes sorrow that can be either godly or worldly. The lexicons consistently define it as a state of sadness or affliction.
λύπη, -ης, ἡ,
[in LXX for עֶצֶב and cogn. forms, etc.;]
pain of body or mind, grief, sorrow: Jo 16:6, II Co 2:7; opp. to χαρά, Jo 16:20, He 12:11; ἀπὸ τῆς λ., Lk 22:45; ἐκ λ., II Co 9:7; ἡ κατὰ θεὸν λ., opp. to ἡ τ. κόσμου λ., II Co 7:10; λ. μοί ἐστιν, Ro 9:2; λ. ἔχω, Jo 16:21, 22; id. seq. ἀπό, II Co 2:3; λ. ἐπὶ λ. ἔχω, Phl 2:27; ἐν λ. ἐλθεῖν, II Co 2:1 (to come sad and cause sadness); pl. (cf. Ge…
Read the full entry →λύπη, -ης, 7), [fr. Aeschyl. and Hdt. down], sorrow, pain, grief: of persons mourning, Jn. xvi. 6; 2Co. ii.7; opp. to χαρά, Jn. xvi. 20; Heb. xii. 11; λύπην ἔχω (see ἔχω, I. 2g. p. 267°), Jn. xvi. 21 sq.; Phil. ii. 27; with addition of ἀπό and gen. of pers., 2 Co. ii. 3; A. μοί ἐστι, Ro. ix. 2; ἐν λύπῃ ἔρχεσθαι, of one who on coming both saddens and is made sad, 2 Co. ii. 1 (cf. λυπῶ ὑμᾶς, vs. 2; and λύπην ἔχω, VS. 3); ἀπὸ τῆς λύπης, for sorrow, Lk. xxii. 45; ἐκ λύπης, with a sour, reluctant mind [ A. V. grudgingly], (opp. to idapds), 2 Co. ix. 7; ἡ κατὰ θεὸν λύπη, sorrow acceptable to God, 2 Co. vii. 10 (see λυπέω), and ἡ τοῦ κόσμου λύπη; the usual sorrow of men at the loss of their earthly possessions, ibid.; objectively, annoyance, affliction, (Hdt. 7,152): λύπας ὑποφέρειν [R. V. griefs 1, δι τι 19. “Λυσανίας, -ov, 6, Lysanias ; 1. the son of Ptolemy, who from B.c. 40 on was governor…
Read the full entry →λύπη. BGU II. 5311-20 (as restored p. 357—ii/A.D.) ἐὰν δὲ ἀστοχήσῃς [αἰω]νίαν por λοίπην (-- λύπην) [π]αρέχιν μέλλις. See also the curious mantic P Ryl I. 2531 (iv/a.p.) ἐὰν δὲ ὁ μέγας ἅληται σημαίνι αὐτὸν δοῦλον ὄντα δεσποτεῦσαι καὶ πάσης λύπης ἀπαλλαγῆναι, ‘if the great toe quiver, it signifies for a slave that he will become a master and be freed from all pain’’ (Ed.). An interesting ex. of the adj. occurs in the dutiful letter of Philonides to his father, P Petr II. 13(19)'8 (B.c. 258-3) τοῦτο δ᾽ ἔχε τῆι δια[νοία]ι ὅτι οὐθέν | σοι μὴ γενηθῆι λυπηρὸν ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον [πάντως ἢ, “but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble” (Ed.). | , 2 AuTpov | slaves, “Λυσανίας. An inser., Οαρηαΐ III. 1086, has been found at Abila, the capital of ancient…
Read the full entry →λύπη (lupē) — grief.
λῡπ-η, ἡ,
pain of body, opposed to ἡδονή, [Refs]; also, sad plight or condition, [Refs 5th c.BC+]
2. pain of mind, grief,[Refs 4th c.BC+]; τί γὰρ καλὸν ζῆν βίοτον, ὃς λύπας φέρε; [Refs 5th c.BC+]; opposed to χαρά, [Refs 5th c.BC+]
λύπη
lupe
apparently a primary word; sadness:--grief, grievous, + grudgingly,
heaviness, sorrow.
λύπη, ης, ἡ
n.f.
pain, grief
λύπη lypē 16x
pain, distress, Jn. 16:21; grief, sorrow, Jn. 16:6, 20, 22; meton. cause of grief, trouble, affliction, 1 Pet. 2:19
λύπη λύ_πη, ἡ, pain of body, Lat. dolor, Plat.: distress, sad plight or condition, Hdt.
pain of mind, grief, id. Hdt., attic.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
16 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 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
ἡ μὲν γυνὴ σφοδρὰς ἀνίας ἐνδεξαμένη τὰς ἐν ὠδῖσι καὶ τὰς παρὰ τὸν ἄλλον βίον λύπας ἐπαλλήλους καὶ μάλιστα τὰς ἐπὶ τέκνοις γεννωμένοις καὶ τρεφομένοις καὶ νοσοῦσι καὶ ὑγιαίνουσι καὶ εὐτυχοῦσι καὶ ἀτυχοῦσιν, εἶτ’ ἀφαίρεσιν ἐλευθερίας καὶ τὴν ἀπὸ τοῦ…
ἐκαθέζετο δὲ σακκίον ἐξαψάμενος καὶ τῇ λύπῃ βαρύς, ὡς μήτε ὑπὸ παίδων παρηγορούντων αὐτὸν ῥᾴονα γενέσθαι μήτε κάμνοντα τοῖς πόνοις ἀπαγορεύειν.
τὸ σχίσμα ὑμῶν πολλοὺς διέστρεψεν, πολλοὺς εἰς ἀθυμίαν ἔβαλεν, πολλοὺς: εἰς δισταγμόν, τοὺς πάντας ἡμᾶς εἰς λύπην: καὶ ἐπίμονος ἀμῶν ἐστιν ἡ στάσις.
τὴν πονηρίαν. παρακαλῶ δὲ σε περὶ πάντων ἐπιβλέπειν μου τὰ παιδέα. μὴ ἵνα αὐτοὺς λυπῇ σ … … τε ε … … οὔτε ἀνθρώπους ἔχω … ων … α
, τοῦ καὶ παρά μοι ὄντος, ἐπὶ τὸ αὐτὸ ἀργυρίου δραχμὰς πεντακοσίας ἑβδομήκοντα δύο λυπας … τῶν πεπραμένων ὑπʼ ἐμοῦ ἐπακολουθοῦντος τοῦ Πτολεμαίου ἀπολελειμμένων ὑπὸ τοῦ ἀνδρὸς Ἀσκληπιάδου χρυσίων
θεοὺς οὐκ ἔχω λοιπὸν τί σοι γράψω πρὸς ἃς γράφει μοι ἐπιστολάς, λίαν εἰς λύπην με καὶ ἀγωνίαν φέρει τὰ διὰ τῶν ἐπιστολῶν αὐτοῦ. πάντοθεν οὖν τὸν σὸν χαλκὸν
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GP — Personal pronoun · second person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-2GP Part of Speech: Personal pronoun Person: second Case: Genitive Number: Plural
3,073 occurrences in the New Testament, rendered 37 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 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 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
χαρά (chara) means joy or delight, derived from the verb χαίρω (to rejoice). It appears frequently in the New Testament, often contrasting with sorrow or sadness. Notable references include Luke 1:14 and Philippians 1:25. The word encompasses both the feeling of joy and its causes, such as faith or good news.
χαρά, -ᾶς, ἡ
(< χαίρω),
[in LXX for שִׂמְחָה, שָׂשׂוֹן, etc. ;]
joy, delight: Lk 1:14 15:7, 10, Jo 15:11 16:22, 24 17:13, Ac 8:8, II Co 1:24 7:13 8:2, Ga 5:22, Col 1:11, Phl 2:2, I Jo 1:4, II Jo 12; opp. to κατήφεια, Ja 4:9; to λύπη, Jo 16:20; χ. τῆς πίστεως, Phl 1:25; ἀγαλλιᾶσθαι (χαίρειν, q.v.), χαρᾷ, Jo 3:29, I Pe 1:8; χ. ἔχειν, Phm 7; πληροῦν (-οῦσθαι) χαρᾶς, Ac 13:52, Ro 15:13, II Ti 1:4; ποιεῖν χ. μεγάλην, Ac 15:3; ἀπὸ τῆς χ., Mt…
χαρά, -as, ἡ, (χαίρω), fr. Aeschyl. and Soph. down, Sept. for ANDY and ww, joy, gladness ; ΤΠ 1] "τ σὲ 14; χν. 7,10; Jn. χν. 11; xvi. 22, 24; xvii. 18; Acts viii. 8; 2 Co. vii. 13; viii. 2; Gal. v. 22; Col.i.11; Phil. ii 2; 1Jn.i.4; 2Jn.12; opp. ἴο κατήφεια, Jas. iv.9; opp. to λύπη, Jn. xvi. 20; 2 Co. ii.3; Heb. xii.11; ὑμῶν, 1. 6. the joy received from you, 2 Co. i. 24 (opp. to the ‘sorrow’ which Paul on returning to Corinth would both experience and give, ii. 1-3) ; χαρὰ τῆς πίστεως, springing from faith, Phil. i. 25 ; χαίρειν χαρὰν pey- Mt. ii. 10 [W. § 32, 2; B.131, 5]; ἀγαλλιᾶσθαι χαρᾷ, 1 Pet. i. 8; χαρὰν [Rec." χάριν] πολλὴν ἔχειν ἐπί with a dat. of the thing, Philem. 7; πληροῦν τινα χαρᾶς, Ro. xv. 13; πληροῦσθαι χαρᾶς, Acts xiii. 52; 2 Tim. i. 4; ποιεῖν τινε χαρὰν μεγάλην, Acts xv. 33; ἀπὸ τῆς χαρᾶς. for joy, Mt. xiii. 44; Lk. xxiv. 41; Acts xii. 14; ἐν χαρᾷ (ἔρχεσθαι), Ro. xv.…
Read the full entry →χαρά, “joy”: BGU IV. 11415 (B.c. 14) μετὰ] πολλῇς [χ]αρᾶς, P Fay 20! (iii/iv A.D.) an edict, perhaps of the Emperor Julian (see Avchiv ii. p. 169) which begins—8[rrw]s μὴ διὰ τὸ τῆς χαρᾶς TH[s] ἑαυτῶν δήλωσιν ποιήσασθαι ε. . . νην ἐπ᾽ ἐμοὶ παρελθόντι ἐπὶ τὴν ἀρχὴν . . ., ‘lest for the sake . οὗ making a manifestation of their joy at my accession to empire . . .” (Edd.), P Iand I. 1318 (iv/a.p.) ἵνα μετὰ χαρᾶς σε ἀπολάβωμεν (cf. Mt 1339), and the inscr. Preisigke 991° (A.D. 290) μετὰ πάσης χαρᾶς Kal ἱλαρίας. In the Christian P Oxy VIII. 1162° Λέων πρεσβύτερος τοῖς πρεσβυτὶ ἔϊροις καὶ διακώνοις ἀ[γ]απητοῖ!ς] ἀδελφοῖς ἐν κ(υρίγῳ θ(ε)ῷ χαρᾷ χα[ί]ρειν, ‘‘ Leon, presbyter, to the presbyters and deacons, beloved brothers in the Lord God, fullness of joy ”’(Ed.), we have an ex. of the cogn. dat., as in Jn 355: for a corresponding usage in the LXX, cf. Thackeray Gr. i. p. 48 ff. Χαρά is common…
Read the full entry →χαρά (chara) — joy.
χᾰρά, ἡ:
(χαίρω):— joy, delight, first in [Refs 7th c.BC+] of a hungry man, [Refs 4th c.BC+]; with genitive objecti, joy in or at a thing, μελέων [Refs 5th c.BC+]; πρὸς χαρὰν λόγων in accordance with joyous tidings, [Refs 5th c.BC+]; κέρτομος θεοῦ χ. a joy sent by some mocking god, [Refs 5th c.BC+]; λέγεις μοι χαράν wishest me joy, [NT+5th c.BC+]with joy, [LXX+5th c.BC+]; χαρᾶς ὕπο [Refs 5th c.BC+]; opposed to λύπη, [Refs 2nd c.AD+]
II. in concrete sense, a joy, of persons, χ. μου [NT]
χαρά
chara
from 5463; cheerfulness, i.e. calm delight:--gladness, X greatly, (X
be exceeding) joy(-ful, -fully, -fulness, -ous).
see GREEK for 5463
χαρά, ᾶς, ἡ
n.f.
joy, gladness
χαρά chara 59x
joy, gladness, rejoicing, Mt. 2:10; 13:20, 44; 28:8; meton, joy, cause of joy, occasion of rejoicing, Lk. 2:10; Phil. 4:1; 1 Thess. 2:19, 20; bliss, Mt. 25:21, 23
χαρά χα^ρά, ἡ, χαίρω joy, delight, Trag., etc.;—but c. gen. objecti, joy in or at a thing, Eur.; κέρτομος θεοῦ χ. a joy sent by some god to grieve my heart, id. Eur.:— χαρᾷ with joy, Aesch.; so, χαρᾶς ὕπο id. Aesch.; σὺν χαρᾷ Soph.
a joy, of persons, NTest.
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
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
59 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 59 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 20 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.
ἀρετῇ δὲ ἁρμόττον εἰρήνη καὶ εὐπάθεια καὶ χαρά, ἐν οἷς τὸ τρυφᾶν ὡς ἀληθῶς ἐστι.
ποιήσαντος δὲ τοῦ οἰκέτου τὰ ἐντεταλμένα μεθʼ ἡμέραν οὐδὲν τούτων εἰδότες οἱ τοῦ Ἰακώβου παῖδες ἀπῄεσαν ἀπειληφότες τὸν Σεμεῶνα καὶ διπλῆν χαρὰν χαίροντες ἐπί τε τούτῳ κἀπὶ τῷ Βενιαμὶν ἀποκομίζειν τῷ πατρί, καθὼς ὑπέσχοντο.
χαρὰν γὰρ καὶ ἀγαλλίασιν ἡμῖν παρέξετε, ἐὰν ὑπήκοοι γενόμενοι τοῖς ὑφ̓ ἡμῶν γεγραμμένοις διὰ τοῦ ἁγίου πνεύματος ἐκκόψητε τὴν ἀθέμιτον τοῦ ζήλους ὑμῶν ὀργὴν κατὰ τὴν ἔντευξιν.
κόλλημα Πρωτάρχῳ τῷ ἐπὶ τοῦ κριτηρίου παρὰ Χαρᾶς τῆς Μενελάου μετὰ κυρίου Ἀκουσιλάου τοῦ Ἐλυρίου καὶ παρὰ Νικαρίου τῆς Πτολεμαίου Περσίνης μετὰ
ἐπιστολὴν μόνην η … διεστάμεθα ἀφʼ ὡς ἀπα … ων. διὸ καὶ μετὰ πολλῆς χαρᾶς κατέσχον αὐτοὺς … … δὲ τούτους καὶ τὰ δέοντα … … ου ποιεῖν κατανθρωπίζεται.
ἐποίησα, ἵνα μὴ ἐπιγραφήν σοι παραλίπῃς διὰ ἐμέ. ἔρρωσο ἄδελφε τιμιώτατε πανοικί … εδη χαράν Παχὼν θ ἔτους ἐν … υ Τραιανοῦ Καίσαρος τοῦ κυρίου
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-FDI-3S — Verb · future · middle deponent · indicative · third person · singularfuture middle deponent indicative — an action still to come.
V-FDI-3S Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Singular
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω