John 18:25 — Word Study
N1904ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο οὖν ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
BSAWaseimi▸ nowde SimonSimōn PeterPetros [one of Jesus' twelve apostles] already standinghistēmi■ [in an upright position, unwavering] andkai warming himself.thermainō▸ [heating himself by the fire] They saidlegō▸ thereforeoun to him;autos Surelymē alsokai you yourselfsu [are you not] ofek theho disciplesmathētēs [learners, followers] of Himautos [belonging to Jesus] are?eimi▸ Deniedarneomai▸ [rejected, said no to] thereforeoun heekeinos andkai said;legō▸ Notou [I do not exist as, I am not a part of] I am.eimi▸
| Greek | English | Parsing |
|---|---|---|
| ἦν | Was | Verb, imperfect, active |
| δὲ | now | Conjunction |
| Σίμων | Simon | Noun, nominative, singular |
| Πέτρος | Peter | Noun, nominative, singular |
| ἑστὼς | already standing | Verb, perfect, active |
| καὶ | and | Conjunction |
| θερμαινόμενος. | warming himself. | Verb, present, middle |
| εἶπον | They said | Verb, second aorist, active |
| οὖν | therefore | Conjunction |
| αὐτῷ· | to him; | Personal pronoun, dative, singular |
| μὴ | Surely | Particle, negative |
| καὶ | also | Conjunction |
| σὺ | you yourself | Personal pronoun, second person, nominative |
| ἐκ | of | Preposition |
| τῶν | the | Article, genitive, plural |
| μαθητῶν | disciples | Noun, genitive, plural |
| αὐτοῦ | of Him | Personal pronoun, genitive, singular |
| εἶ; | are? | Verb, present, active |
| ἠρνήσατο | Denied | Verb, aorist, middle deponent |
| οὖν | therefore | Conjunction |
| ἐκεῖνος | he | Demonstrative pronoun, nominative, singular |
| καὶ | and | Conjunction |
| εἶπεν· | said; | Verb, second aorist, active |
| οὐκ | Not | Particle, negative |
| εἰμί. | I am. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Simon Peter was still standing and warming himself. So they asked him, “Aren’t you also one of His disciples?” He denied it and said, “I am not.” |
| KJV | And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. |
| ASV | Now Simon Peter was standing and warming himself. They said therefore unto him, Art thou also one of his disciples? He denied, and said, I am not. |
| YLT | And Simon Peter was standing and warming himself, they said then to him, 'Art thou also of his disciples?' he denied, and said, 'I am not.' |
| WEB | Now Simon Peter was standing and warming himself. They said therefore to him, “You aren’t also one of his disciples, are you?” He denied it and said, “I am not.” |
| BBE | But Simon Peter was still there warming himself by the fire. They said to him, Are you not one of his disciples? He said, No, I am not. |
Where they part company is ἠρνήσατο — see How Translations Differ.
The sentence is structured around a main clause with two subordinate clauses that provide dialogue and action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectΣίμων
verbεἰμί
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 18:25
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 — Peter's Denial of Jesusgenerated
John 18:25 captures a pivotal moment where Simon Peter, despite his earlier bravado, finds himself warming by a fire while Jesus is being interrogated. The tension of the situation leads to Peter's denial of association with Jesus, showcasing the struggle between loyalty and fear. This moment is echoed in the other Gospels, where Peter's denials are a significant theme in the narrative of Jesus' passion, emphasizing human weakness in critical times.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 18:18 | Because it was cold, the servants and officers were standing around a charcoal fire they had made to keep warm. And Peter was also standing with them, warming himself. |
| 2 | Mark 14:37–38 | Then Jesus returned and found them sleeping. “Simon, are you asleep?” He asked. “Were you not able to keep watch for one hour? |
| 3 | Luke 22:56 | A servant girl saw him seated in the firelight and looked intently at him. “This man also was with Him,” she said. |
| 4 | Matthew 26:69–71 | Meanwhile, Peter was sitting out in the courtyard, and a servant girl came up to him. “You also were with Jesus the Galilean,” she said. |
| 5 | Mark 14:68–70 | But he denied it. “I do not know or even understand what you are talking about,” he said. Then he went out to the gateway, and the rooster crowed. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ἠρνήσατο, arneomaigenerated
The verb ἀρνέομαι means to deny or disown. It is a middle deponent verb, indicating that the subject is acting upon themselves, in this case, Peter denying his relationship with Jesus. This verb appears in contexts where individuals reject or contradict their previous statements or beliefs, particularly in relation to faith.
In this passage, Peter's denial is not just a simple refusal; it is a profound moment that illustrates the conflict between his identity as a disciple and his fear of persecution. The use of this verb highlights the gravity of his actions and the consequences of fear overshadowing faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which states that Peter denied being one of Jesus' disciples. Other translations, such as the KJV and ASV, use similar wording, maintaining the essence of Peter's denial.
However, some versions like the YLT and BBE choose different phrasing, reflecting variations in how the denial is expressed. The core message remains consistent across translations, focusing on Peter's rejection of his association with Jesus.
Sentence Structuregenerated
The main verb of the sentence is ἠρνήσατο, he denied, which governs the entire clause. This clause is supported by a noun phrase indicating the subject, Σίμων Πέτρος, Simon Peter, and an indirect object phrase, αὐτῷ, to him.
The structure of the sentence is complex, with multiple clauses and phrases that build on Peter's actions and the dialogue surrounding his denial. This highlights the narrative's tension as it unfolds.
Septuagint Backgroundgenerated
ἀρνέομαι does not have a direct equivalent in the Septuagint, but its semantic field can relate to similar concepts of denial found in the Hebrew Scriptures. The absence of this specific term in the LXX indicates a unique development in the New Testament context, particularly regarding personal faith and identity.
In plain words — the whole versegenerated
John 18:25 describes how Simon Peter was standing by a fire, warming himself when people asked him if he was one of Jesus' disciples. Peter denied it, saying he was not. This moment shows Peter's fear and the struggle of standing firm in faith when faced with danger.
Frequently Asked Questionsgenerated
Peter denied being a disciple out of fear for his safety, as Jesus was being arrested and put on trial.
Peter's denial illustrates the vulnerability of human nature, especially in moments of fear and pressure.
This event highlights the theme of loyalty and betrayal, as even a close follower of Jesus falters under pressure.
Peter's experience teaches us about the importance of faith and courage, even in difficult circumstances.
Reflection Questionsgenerated
- In what situations have I felt pressure to deny my faith, like Peter?
- How can I strengthen my resolve to stand firm in my beliefs?
- What does this passage teach me about the nature of fear and faith?
- How can I support others who may struggle with their faith in difficult times?
The early church on this verse — how the Fathers read it
Several early church fathers comment on Peter's denial, reflecting on the nature of human weakness in the face of adversity.
Or, He means that the once fervid disciple was now too torpid, to move even when our Lord was carried away: showing thereby how weak man's nature is, when God forsakes him.Early Church Fathers on John 18 →
"And Simon Peter stood and warmed himself." Wonderful, by what a lethargy that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he doth not move, but still warms himself,Early Church Fathers on John 18 →
After the Evangelist has said that they sent Jesus bound from Annas to Caiaphas, he returns to Peter and his three denials, which took place in the house of Annas: And Simon Peter stood and warmed himself.Early Church Fathers on John 18 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on John 18:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Simon Peter stood and warmed himself,.... This is repeated from John 18:18 to connect the history, and carry on the thread of the account of Peter's denial of Christ, which is interrupted by
Read John Gill on John 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow Annas had sent him bound unto Caiaphas the high priest. No JFB commentary on these verses.
Read Robert Jamieson on John 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 25-27. This history of Peter’ s denial of his Master the second time we have before met with, ,72 Mr 14:69,70; ,59, with several circumstances not mentioned by John. See Poole on "".
Read Matthew Poole on John 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. Ver. 25. He denied it, and said, I am not] Take heed by this example, Patres nos instruunt tum docentes, tum labentes, saith Augustine. Seest thou such as Peter to make shipwreck? Look well to thy tackling. They that will not profess Christ (unless they repent with Peter, which Stephen Gardiner said at his death that he could not) shall be sorted with such in participation of plagues, as through excess of pain and defect of patience, gnaw their own tongues, Revelation 16:10.
Read John Trapp on John 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) And Simon Peter stood and warmed himself.—Better, And Simon Peter was standing and warming himself. (Comp. John 18:18.) The words are repeated to draw attention to the fact that he was standing in the court at the time when Jesus was sent from Annas unto Caiaphas, that is, from one wing of the quadrangular building across the court to the other. In Luke 22:61 it is said that “the Lord turned and looked upon Peter.” Art not thou also one of his disciples?—Comp. Note to John 18:17.
Read Charles John Ellicott on John 18 →CambridgeThe Cambridge Bible for Schools and Colleges25. And Simon Peter stood and warmed himself] Better, Now Simon Peter was standing and warming himself (John 18:18).They said therefore] The movement in taking Jesus from Annas to Caiaphas once more attracted attention to the stranger by the fire.Art not thou also] Rather, Art thou also (see on John 18:17). A look of sympathy and distress on S. Peter’s face, as His Master appears bound as a criminal, and perhaps with the mark of the blow (John 18:22) on His face, provokes the exclamation, Surely thou also art not one of His disciples?
Read Cambridge on John 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BiblePeter’s second and third denial, John 18:25-27.The position of this part of the narrative of Peter’s denials, which seems to be separated purposely from the first denial, confirms the supposition
Read Daniel Denison Whedon on John 18 →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
Simon Peter was still standing and warming himself. So they asked him, “Aren’t you also one of His disciples?” He denied it and said, “I am not.”
Now Simon Peter was standing and warming himself. They said therefore to him, “You aren’t also one of his disciples, are you?” He denied it and said, “I am not.”
Simon Peter was still standing and warming himself. So they asked him, “Aren’t you also one of His disciples?” He denied it and said, “I am not.”
Meanwhile Simon Peter was standing in the courtyard warming himself. They said to him, “You aren’t one of his disciples too, are you?” Peter denied it: “I am not!”
Tyndale line
And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
Now Simon Peter was standing and warming himself. They said therefore unto him, Art thou also one of his disciples? He denied, and said, I am not.
Now Simon Peter was standing and warming himself. They said therefore unto him, Art thou also one of his disciples? He denied, and said, I am not.
And Simon Peter stood and warmed himself. They said therefore to him, Art not thou also one of his disciples? He denied it , and said, I am not.
And Simon Peter stoode and warmed himselfe, and they said vnto him, Art not thou also of his disciples? He denied it, and said, I am not.
Strictly literal
But Simon Peter was standing and warming himself. They said therefore to him, Art thou also of his disciples? He denied, and said, I am not.
And Simon Peter was standing and warming himself, they said then to him, 'Art thou also of his disciples?' he denied, and said, 'I am not.'
And Simon Peter was standing and warming himself, then they said to him, “Are you also of His disciples?” He denied and said, “I am not.”
Now Simon Peter was standing and warming himself. The people then said to him, “Are you not also one of his disciples?” He denied it and said, “I am not.”
From the Latin
And Simon Peter was standing, and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it, and said: I am not.
Simplified
As Simon Peter stood warming himself by the fire, the people there asked him, “Aren't you one of his disciples?” Peter denied it and said, “No, I'm not.”
But Simon Peter was still there warming himself by the fire. They said to him, Are you not one of his disciples? He said, No, I am not.
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.
Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei : Numquid et tu ex discipulis ejus es ? Negavit ille, et dixit : Non sum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܫܡܥܘܢ ܟܐܦܐ ܩܐܡ ܗܘܐ ܘܫܚܢ ܘܐܡܪܝܢ ܠܗ ܠܡܐ ܐܦ ܐܢܬ ܚܕ ܡܢ ܬܠܡܝܕܘܗܝ ܐܢܬ ܘܗܘ ܟܦܪ ܘܐܡܪ ܠܐ ܗܘܝܬ
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.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο — ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
The standard critical text of the New Testament.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο — ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
The previous edition, still widely cited.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο — ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
The Society of Biblical Literature edition, freely licensed.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο — ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
The edition that turned scholarship toward the earliest manuscripts.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο — ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
An independent critical text built from the oldest witnesses then known.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο — ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
A recent critical edition following documentary evidence closely.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο οὖν ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
The reading of the majority of surviving manuscripts.
ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο — ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
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 |
|---|---|---|
| οὖν therefore | Byz | NA28, NA27, SBL, WH, Treg, Tyn, TR |
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 18:25
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.
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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 →
The Greek word Σίμων (i.e., *Simos*) is a name used for several figures in the New Testament, including Simon Peter and Simon the Zealot. It is derived from Hebrew and commonly appears in various contexts, such as Simon of Cyrene and Simon the Pharisee. The lexicons note that it can also refer to a proverbial expression for a confederate in evil and a name related to a throw of dice.
Σίμων, -wvos [B. 16 (14)], 6, (jipnw, ‘a hearing’, fr. ynw ‘to hear’; [there was also a Grk. name Σίμων (allied w. σιμός, i.e. ‘flat-nosed’; Fick, Gr. Personennamen, p. 210), but cf. B. D.s. v. Simon init.; Bp. Lghtft. on Gal. p- 266 sq.]), Simon; 1. Peter, the apostle: Mt. xvii. 25; Mk. i. 29sq. 36; Lk. iv. 38; v. 4sq. 10, ete.; see Πέτρος. 2. the brother of Judas Lebbzus [cf. s.V. Ἰούδας, 8], an apostle, who is called Kavavirns [so RG, but 1, T Tr WH -vaios, q.v.], Mt. x. 4; Mk. iii. 18, and ζηλωτής, Lk. vi. 15; Acts i. 13. 3. a brother of Jesus [cf. s. v. ἀδελφός, 1]: Mt. xiii. 55; Mk. vi. 3. 4. a certain Cyrenian, who carried the cross of Jesus: Mt. xxvii. 32; Mk. xv. 21; Lk. xxiii. 26. 5. the father of Judas Iscariot [and himself surnamed Ἰσκαριὦτης (see Ἰούδας, 6) ]: Jn. vi. 71; xii. 4; xiii. 2, 26. 6. a certain Pharisee, Lk. vii. 40, 48 54.. who appears to [some, e. g. Grotius…
Read the full entry →Σίμων, a Greek name used as a substitute for Συμεών (7.v.) owing to similarity of sound (cf. Deissmann 8S, p. 315). The name is common in the papyri and need not necessarily refer to Jews, cf. P Lille I. 53°(B.c. 260-259), P Fay 14! (B.c. 124), P Tebt I. 4315 (B.c. 118), BGU IV. 11293 (B.c. 13), P Lond 1177729 (a.p. 113) (= III. p. 187), and BGU III. 9137 (A.D. 206).
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
∑ίμων
Simon
of Hebrew origin (8095); Simon (i.e. Shimon), the name of nine
Israelites:--Simon. Compare 4826.
see GREEK for 4826
see HEBREW for 08095
Σίμων, ωνος, ὁ
n.m.
Simon
Σίμων Simōn 75x
Simon, pr. name. (1) Simon Peter, Mt. 4:18. (2) Simon (the Canaanite) the Zealot, Mt. 10:4; Acts 1:13 . (3) Simon, brother of Jesus, Mt. 13:55; Mk. 6:3. (4) Simon, the leper, Mt. 26:6; Mk. 14:3. (5) Simon, the Pharisee, Lk. 7:40. (6) Simon of Cyrene, Mt. 27:32. (7) Simon, father of Judas Iscariot, Jn. 6:71. (8) Simon, the sorcerer,
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
Simon
The abbreviated form of Simeon. (1.) One of the twelve apostles, called the Canaanite (Matt. 10:4; Mark 3:18). This word “Canaanite” does not mean a native of Canaan, but is derived from the Syriac word Kanean or Kaneniah, which was the name of a Jewish sect. The Revised Version has “Cananaean;” marg., “or Zealot” He is also called “Zelotes” (Luke 6:15; Acts 1:13; R.V., “the Zealot”), because previous to his call to the apostleship he had been a member of the fanatical sect of the Zealots. There is no record regarding him.
(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).
(contracted form of Simeon, a hearing). Son of Mattathias. [MACCABEES] Son of Onias the high priest, whose eulogy closes the "praise of famous men" in the book of Ecclesiasticus, ch. 4. (B.C. 302-293.) A "governor of the temple" in the time of Seleucus Philopator, whose information as to the treasures of the temple led to the sacrilegious attach of Heliordorus. 2 Macc. 3:4, etc. (B.C. 175.) Simon the brother of Jesus. The only undoubted notice of this Simon occurs in (Matthew 13:55; Mark 6:3) He has been identified by some writers with Simon the Canaanite, and still more generally with Symeon who became bishop of Jerusalem after the death of James, A.D. 62. The former of these opinions rests on no evidence whatever, nor is the later without its difficulties. Simon the Canaanite…
1. One of the twelve apostles. See PETER.
2. The Canaanite, or Zelotes, one of the twelve apostles. See ZELOTES.
3. One of the "brethren" of Jesus, Mt 13:55 Mr 6:3. He is by some supposed to be the same with the preceding Simon Zelotes. See JAMES 3.
4. The Cyrenian, who was compelled to aid in bearing the cross of Jesus, Mt 27:32, probably on account of his known attachment to His cause. He was "the father of Alexander and Rufus," Mr 15:21; and from the cordial salutation of Paul, Ro 16:13, it would seem that the family afterwards resided at Rome, and that their labor of love was not forgotten by God.
that hears; that obeys
76 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 75 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
γνοὺς γὰρ ὁ Δαυίδης τὴν τῶν Ζιφηνῶν κακοήθειαν καὶ τὴν τοῦ βασιλέως ἔφοδον ἐκλείπει μὲν τὰ στενὰ τῆς ἐκείνων χώρας, φεύγει δὲ ἐπὶ τὴν μεγάλην πέτραν τὴν οὖσαν ἐν τῇ Σίμωνος ἐρήμῳ.
Βακχιάδος α πυροῦ ἀρτάβαι οε, β ογ, γ πη δ ξδ, ναύλου τούτων Αν. Σίμων ἐσφράγισα.
οὐλὴ ἀντικνημίῳ ἀριστερῷ Πετσῖρις πρεσβύτερος Θευώνιος ἐτῶν με οὐλὴ δακτύλῳ μικρῷ χειρὸς ἀριστερᾶς Διόδωρος Σίμωνος ὡς ἐτῶν νε οὐλὴ ὀφρύι δεξιᾷ Νεφερῶς Πατωῆτος ἐτῶν λ οὐλὴ τραχήλῳ ἐξ ἀριστερᾶς
Πτο Κρίσπου δραχμαὶ Βχλβ Ἀπίωνος κομανοῦ δραχμαὶ χλβ διώβολον Πτολεμαίου Διοσκόρου δραχμαὶ ξ Ἀλεξάνδρου Σίμωνος δραχμαὶ … γίνονται τῶν ἐπὶ πόλεως δραχμαὶ … φόρων δραχμαὶ … ε
The Greek word Πέτρος (i.e., *Petros*) means 'rock' or 'stone' and refers specifically to Simon Peter, the Apostle. It is derived from a primary word indicating a piece of rock and is used in the New Testament to denote Peter's identity and role. The entries consistently emphasize its connection to the name Cephas and its metaphorical implications of strength and stability.
Πέτρος, -ov, ὁ, (an appellative prop. name, signifying ‘a stone,’ ‘arock,’ ‘a ledge’ or ‘cliff’; used metaph. of a soul hard and unyielding, and so resembling a rock, Soph. O. R. 334; Eur. Med. 28; Here. fur. 1397; answering to the Chald. Κηφᾶς, q. v., Jn. i. 42 (43)), Peter, the surname of the apostle Simon. He was a native of Bethsaida, a town of Galilee, the son of a fisherman (see *Iwavyns, 3, and "Iwvas, 2), and dwelt with his wife at Capernaum, Mt. viii. 14; ΜΚ. 1. 30; Lk. iv. 38, ef. 1 Co. ix. 5. He had a brother Andrew, with whom he followed the occupation of a fisherman, Mt. iv. 18; Mk. i. 16; Lk. vy. 3. Both were received by Jesus as his companions, Mt. iv. 19; Mk. 1. 17; Lk. v. 10; Jn. i. 40-42 (41-43); and Simon, whose pre-eminent courage and firmness he discerned and especially relied on for the future establishment of the kingdom of God, he honored with the name of Peter…
Read the full entry →Πέτρος. For the occurrence of the name Peter, both in Greek and Latin, among the inscrr. in the first-century catacomb of Priscilla at Rome, see Edmundson /he Church in Rome, p- 52. The name is found in such early Christian papyrus letters as P land 11° (iii/A.D.) τῷ κυρίῳ pov ἀδελφῷ Πέτρῳ, PST III. 208? (iii/iv A.D.) χαῖρε ἐν K(upt)o, ἀγαπητὲ [ἄδ]ελφε Πέτρε. :
Πέτρος (Petros) — Peter.
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον ὀκριόεντα [Refs 8th c.BC+]; ἐν πέτροισι πέτρον ἐκτρίβων, to produce fire, [Refs 5th c.BC+]; of a boulder forming a landmark, [Refs 3rd c.BC+]
2. proverbial, πάντα κινῆσαι πέτρον 'leave no stone unturned', [Refs 5th c.BC+]; of imperturbability, καὶ γὰρ ἂν πέτρου φύσιν σύ γ᾽ ὀργάνειας [Refs 5th c.BC+]
II. a kind of reed, [Refs] —The usual Prose word is λίθος.
[unnamed] (Petros) — [wife of Peter].
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον…
∏έτρος
Petros
apparently a primary word; a (piece of) rock (larger than 3037); as a
name, Petrus, an apostle:--Peter, rock. Compare 2786.
see GREEK for 3037
see GREEK for 2786
Πέτρος, ου, ὁ
n.m.
Peter
Πέτρος Petros 156x
a stone; in NT the Greek rendering of the surname Cephas, given to the Apostle Simon, and having, therefore, the same sense as πέτρα, Peter, Mt. 4:18; 8:14
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
Peter
Originally called Simon (=Simeon ,i.e., “hearing”), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths…
(a rock or stone). The original name of this disciple was Simon, i.e. "hearer." He was the son of a man named Jonas, (Matthew 16:17; John 1:42; 21:16) and was brought up in his father’s occupation, that of a fisherman. He and his brother Andrew were partners of John end James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty pears of age at the date of his call. That call was preceded by a…
This name in Greek signifies a rock, as does also the name Cephas in Syriac. Peter was one of the twelve apostles, and was also called Simon, Mt 16:17, and Simeon, Ac 15:14. He was of Bethsaida, and was the son of Jonas, a fisherman, which occupation he also followed. After his marriage he resided at Capernaum, Mt 8:14 Lu 4:38, though called at a later period to labor else where as an apostle, and it would seem often accompanied in his journeys by his wife, 1Co 9:5. When first introduced to Jesus by his brother Andrew, he received from Him the name of Peter, Joh 1:42…
a rock or stone
159 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 156 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.
τοῦ δὲ βασιλέως ἀκούσαντος παρὰ τῶν ἀγγέλων ταῦτα καὶ δυσφοροῦντος φάσκοντος ἁμαρτεῖν αὐτοὺς τῷ τείχει προσβαλόντας, δέον ὑπονόμοις καὶ μηχανήμασιν ἑλεῖν πειρᾶσθαι τὴν πόλιν, καὶ ταῦτʼ ἔχοντας παράδειγμα τὸν Γεδεῶνος υἱὸν Ἀβιμέλεχον, ὃς ἐπεὶ τὸν ἐν…
Πέτρον, ὅς διὰ ζῆλον ἄδικον οὐχ ἕνα οὐδὲ δύο, ἀλλὰ πλείονας ὑπήνεγκεν πόνους καὶ οὕτω μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης.
οὐχ ὡς Πέτρος καὶ Παῦλος διατάσσομαι ὑμῖν.
ἡμῶν Μαξιμιανοῦ Σεβαστοῦ τὸ ε καὶ Μαξιμιανοῦ τοῦ ἐπιφανεστάτου Καίσαρος τὸ β. Αὐρήλιοι Πωλίων Πέτρου μητρὸς Α … … ε … ἀπὸ ἐποικίου Φανοῦ ὡς ἐτῶν λ οὐλὴ μετώπῳ
Πέτρον … τὸν Πτολεμαῖον καὶ ὁπότερον αὐτῶν τῶν δύο ἐγγύων ἀλλήλων ἀποστήσειν καὶ ἐκδικήσειν παραχρῆμα
Παῦλον τὸν σταρτιώτην τῶν ὑπὸ τὴν σὴν φροντίδα, καὶ ὑπέβαλεν τοὺς σὺν αὐτῷ κακοπραγμόνας Πέτρον υἱὸν Σαραπίωνος καὶ τὸν τούτου ἀδελφὸν Μέλαν στρατιώτην καὶ Ἀπίωνα υἱὸν Ὡρίωνος εἰρηνάρχου ἀπὸ
The Greek word ἵστημι (*histēmi*) means to make to stand or to set up, and can also refer to standing or being placed. It is used in various contexts, including appointing, establishing, and standing firm. The New Testament employs this term in verses like Mark 7:9 and Acts 1:23. There is some variation in its forms, with less frequent alternatives like ἱστάω and ἱστάνω noted in the lexicons.
ἵστημι, and in late writers, also ἱστάνω (Veitch, s.v.; Bl., § 23, 2; M, Pr., 55),
[in LXX chiefly for עמד, קוּם, also for נצב ni., hi., יצב hith., etc.].
Trans, in pres., impf., fut. and 1 aor. act. and in the tenses of the pass.
ἵστημι, more rarely ἱστάω ([({ν. Hdt. down; cf. Veitch s. v.)] ἱστῶμεν, Ro. iii. 31 RG) and ἱστάνω ([(late; cf. Veitch s. v.)] ἱστάνομεν, Ro. iii. 31 LT Tr WH), [ef. B. 44 (38) sq.; W. § 14, 1f.; 87 (83); WH. App. p. 168; Veitch p. 337 sq. |; fut. στήσω; 1 aor. ἔστησα; 2 aor. ἔστην; impv. στῆθι, inf. στῆναι, ptep. στάς ; pf. ἔστηκα [with pres. force; W. 274 (257)], inf. ἑστάναι [15 }2 5 νες G Tr -avae in Acts xii. 14] (nowhere ἑστηκέναι), ptep. mase. ἑστηκώς with neut. ἑστηκός, and in the shorter form ἑστώς, ἑστῶσα (Jn. viii. 9), with neut. ἑστώς and (LT Tr WH in Mt. xxiv. 15 [here R
ἵστημι (histēmi) — to stand.
ἵστημι
(compare ἱστάω, ἱστάνω),
I. causal, make to stand, imperative ἵστη [Refs 8th c.BC+]imperfect ἵστην, Epic dialect ἵστασκε [Refs 8th c.BC+]; 3rd.pers. plural ἵσταν [Refs 5th c.BC+]future στήσω, Doric dialect στᾱσῶ [Refs 3rd c.BC+]: aorist 1 ἔστησα, Epic dialect 3rd.pers. plural ἔστᾰσαν for ἔστησαν uncertain in [Refs 8th c.BC+]: aorist 1 middle ἐστησάμην (never intransitive)[Refs 4th c.BC+]: perfect ἕστᾰκα [LXX+5th c.BC+]; also ἕστηκα (see. below) in transitive sense, (δι-) [LXX+4th c.BC+] [same place]; ἑστακεῖα transitive in [Refs]
II. intransitive, stand,
II.1. active, aorist 2 ἔστην, Epic dialect στάσκον [Refs 8th c.BC+]; 3rd.pers. plural ἔστησαν, more frequently in [Refs 8th c.BC+]; imperative στῆθι, Doric dialect στᾶθι [Refs…
ἵστημι
histemi
a prolonged form of a primary stao stah'-o (of the same meaning, and
used for it in certain tenses); to stand (transitively or
intransitively), used in various applications (literally or
figuratively):--abide, appoint, bring, continue, covenant, establish,
hold up, lay, present, set (up), stanch, stand (by, forth, still, up).
Compare 5087.
see GREEK for 5087
ἵστημι
v.
I cause to stand, stand
ἵστημι histēmi 154x
pluperfect, ἑστάμην, also formed as στήκω 10x, trans. to make to stand, set, place, Mt. 4:5; to set forth, appoint, Acts 1:23; to fix, appoint, Acts 17:31; to establish, confirm, Rom. 10:3; Heb. 10:9; to set down, impute, Acts 7:60; to weigh out, pay, Mt. 26:15; intrans. to stand, Mt. 12:46; to stand fast, be firm, be permanent, endure, Mt. 12:25; Read the full entry →
ἵστημι for σίστημι, redupl. from ΣΤΑ Causal Tenses, to make to stand, Lat. sisto,
intr. to stand, Lat. sto,
Causal, to make to stand, set, Hom., etc.:— to set men in array, post them, Il., Xen.
to make to stand, stop, stay, check, Hom., etc.; στῆσαι τὴν φάλαγγα to halt it, Xen.; στ. τὰ ὄμματα to fix them, of a dying man, Plat.; ἵ. τὸ πρόσωπον, Lat. componere vultum, Xen.
to set up, ἱστ. ἱστόν to set up the loom, or to raise the mast, Hom.; to raise buildings, statues, trophies, etc., Hdt., attic; ἱστάναι τινὰ χαλκοῦν to set him up in brass, raise a brasen statue to him, Dem.
to raise, rouse, stir up, Hom., etc.; φυλόπιδα στήσειν to stir up strife, Od.; in aor1 mid., στήσασθαι μάχην id. Od.
Verb-RAP-NSM — Verb · perfect · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-RAP-NSM Part of Speech: Verb Tense: peRfect Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
155 occurrences in the New Testament, rendered 54 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 153 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 345 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.
πολλαὶ δὲ καρτερίας καὶ σωφροσύνης ἐρασθεῖσαι ψυχαὶ καὶ ἐρημωθεῖσαι παθῶν ὅμως κράτος ὑπέμειναν θεοῦ καὶ τροπὴν τὴν πρὸς τὸ χεῖρον ἐδέξαντο, διασυνιστάντος αὑτόν τε καὶ τὴν γένεσιν τοῦ δεσπότου, ἑαυτὸν μέν, ὅτι ἀκλινὴς ἕστηκεν ἀεί, τὴν δὲ γένεσιν,…
εἶτα πρὶν στῆναι τὸν βωμὸν οἰωνῶν ἐφιπταμένων ἐπιθυμίᾳ τοῦ αἵματος φωνὴ θεία παρῆν ἀποσημαίνουσα πονηροὺς αὐτοῦ τοῖς ἐγγόνοις γείτονας ἐπὶ ἔτη τετρακόσια γενησομένους κατὰ τὴν Αἴγυπτον·
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἀρχιπροφήτης ἀπέστειλά σοι. αἱ μὲν οὖν προσήκουσαι αὐτῷ τάξεις φυλαχθήτωσαν ὥσπερ οἱ πρὸ ἐμοῦ ἔστησαν κατὰ τὸ ἐξ ἀρχῆς ἔθος. πρὸς δὲ τοὺς κακῶς ὑπεσχημένους ἀναλημφθήτωσαν αἱ δοθεῖσαι ὑπʼ
κράτιστον ἡγεμόνα τὸν στρατηγὸν … … τα εἶναι ἄχρηστα καὶ δηλῶσαι το … γὰρ σταθήσεται … … γεναμένῳ διαλογισμῷ τὸν στρατηγήσαντα Πτο … … … κέναι καὶ δεδηλωκέναι τίνα
σέ, ἐγώ τε καταδεής εἰμι καθὼς ἐκ τῆς ὄψεως ὁρᾷς, οὐ δύναμαι … … στηναι τηλικαύτης τῆς … … … … … ακαιαφ … … … … επις
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
θερμαίνω means to warm or heat, often used in a middle sense to indicate warming oneself. It appears in the New Testament in contexts where individuals seek warmth, such as in Mark and John. The word is derived from θερμός and has metaphorical uses, such as to feel warmth of emotions or hopes.
θερμαίνω
(< θερμός),
[in LXX chiefly for חמם;]
to warm, heat; mid., to warm oneself: Mk 14:54, 67, Jo 18:18, 25, Ja 2:16.†
θερμαίνω : Mid., pres. θερμαίνομαι ; impf. ἐθερμαινόμην ; (δερμός) - fr. Hom. down; to make warm, to heat; mid. to warm one’s self: Mk. xiv. 54, 67; Jn. xviii. 18, 25; Jas. ii. 16.
θερμαίνω (thermainō) — to warm.
θερμαίνω,
aorist ἐθέρμηνα [Refs 8th c.BC+]: perfect τεθέρμαγκα [Refs 5th c.AD+] see at {κεχλίαγκα}: perfect passive τεθέρμασμαι [Refs 5th c.BC+]: (θερμός): —warm, heat, εἰς ὅ κε θερμὰ λοετρὰ.. Ἑκαμήδη θερμήνῃ [Refs 8th c.BC+]:—middle, cause to be warmed, τῇ ἐρωμένῃ χαλκία δύο ὕδατος [Refs 3rd c.BC+]:—passive, to be heated, [Refs 8th c.BC+]; feel the sensation of heat, [Refs 5th c.BC+]; to be or grow feverish, [Refs 5th c.BC+].ι; to be parched, of roots, [Refs 5th c.BC+]
2. metaphorically, θ. φιλότατι νόον [Refs 5th c.BC+]; πολλὰ θερμαίνοι φρενί is probably falsa lectio for{π. θ. φρένα}, [Refs 4th c.BC+] —passive, κεναῖσιν ἐλπίσιν θερμαίνεται glows with hope, [Refs 5th c.BC+]; χαρᾷ θ. καρδίαν have one's heart…
θερμαίνω
thermaino
from 2329; to heat (oneself):--(be) warm(-ed, self).
see GREEK for 2329
θερμαίνω
v.
I warm
θερμαίνω θερμός to warm, heat, Il., Aesch., etc.:—Pass. to be heated, grow hot, Od.
metaph. to heat, ἕως ἐθέρμην᾽ αὐτὸν φλὸξ οἴνου Eur.; σπλάγχνα θ. Ar.; πολλὰ θ. φρενί to cherish hot feelings, Aesch.:—Pass., θερμαίνεσθαι ἐλπίσι to glow with hope, Soph.; χαρᾶι θ. καρδίαν to have one's heart warm with joy, Eur.
Verb-PMP-NSM — Verb · present · middle · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PMP-NSM Part of Speech: Verb Tense: Present Voice: Middle Mood: Participle Case: Nominative Number: Singular Gender: Masculine
6 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 6 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 7 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.
ῥᾷστα μὲν γὰρ τὸ ἔλαιον ἀπὸ κορυφῆς μέχρι ποδῶν ὑπὸ τὰς πανοπλίας διέρρει τοῦ σώματος ὅλου καὶ τὴν σάρκα φλογὸς οὐδὲν ἔλασσον ἐπεβόσκετο, θερμαινόμενόν τε φύσει ταχέως καὶ ψυχόμενον βραδέως διὰ τὴν πιότητα.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 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 →
Counted over the 1,321 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.
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
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-2NS — Personal pronoun · second person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-2NS Part of Speech: Personal pronoun Person: second Case: Nominative Number: Singular
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 ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
933 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word μαθητής (i.e., *mathetes*) means a learner or disciple, derived from the verb for learning, μανθάνω (*manthanō*). It refers primarily to a follower of a teacher, especially in the context of Jesus and his twelve apostles, but also applies to early Christians generally. The term appears frequently in the New Testament, notably in Matthew and Acts.
μαθητής, -οῦ, ὁ (μανθάνω),
[in LXX only as v.l. (A) in Je 13:21 20:11 26 (46):9*;]
a disciple: opp. to διδάσκαλος, Mt 10:24, Lk 6:40; Ἰωάννου, Mt 9:14, Lk 7:18, Jo 3:25; τ. Φαρισαίων, Mt 22:16, Mk 2:18, Lk 5:33; Μωυσέως, Jo 9:28; Ἰησοῦ, Lk 6:17 7:11 19:37, Jo 6:66 7:3 19:38; esp. the twelve, Mt 10:1 11:1, Read the full entry →
μαθητής, -οῦ, 6, (μανθάνω), a learner, pupil, disciple: univ., opp. to διδάσκαλος, Mt. x. 24; Lk. vi. 40; τινός. one who follows one’s teaching: ᾿Ιωάννου, Mt. ix. 14; Lk. vii. 18 (19); Jn. iii. 25; τῶν Φαρισ., Mt. xxii. 16; Mk. ii. 18; Lk. v.33; Moicéas, Jn. ix. 28; of Jesus,— in a wide sense, in the Gospels, those among the Jews who favored him, joined his party, became his adherents: Jn. vi. 663; νἱῖ. 8; xix. 38; ὄχλος μαθητῶν αὐτοῦ, Lk. vi. 17; of p. αὐτοῦ ἱκανοί, Lk. vii. 11; ἅπαν τὸ πλῆθος τῶν pad. Lk. xix. 37; but especially the twelve apostles : Mt. x. 1; xi. 1; xii. 1; Mk. viii. 27; Lk. viii. 9; Jn. ii. 2; iii. 22, and very often; also simply of μαθηταί, Mt. xiii. 10; xiv. 19; Mk. x. 24; Lk. ix. 16; Jn. vi. 11 [Rec.], etc.; in the Acts of μαθηταί are all those who confess Jesus as the Messiah, Christians: Acts vi. 1 sq. 7; ix. 19; xi. 26, and often; with τοῦ κυρίου added…
Read the full entry →μαθητής. In a return of hieroglyphic inscribers, P Oxy VII. 1029%5 (A.D. 107), the tepdyAvdor declare on oath that the list is Part V. exhaustive, and that there were no apprentices or strangers versed in their art—opvvopev . . . μηδὲ ἔχει[ν] μαθητὰς ἢ ἐπιξένους χρωωμένους (/. χρωμ-) τῇ τέχνῃ εἰς τὴν ἐνεστῶσαν ἡμέραν. The word is probably to be read in BGU I. 3281. 84 (ii/A.D.). The distinction between μάθημα and μάθησις is well seen in PSI I. 948% (ii/a.D.) προσεδρεύει is τὰ μαθήpara: ζηλοῖ yap τὴν μάθησιν, ‘he is regular in attendance at his studies, for he is eager in acquiring knowledge”: cf. also P Oxy X. 12968 (iii/A.D.) ἀμερίμνη οὖν, πάτερ, χάριν τῶν μαθημάτων ἡμῶν, ‘do not be anxious, father, about my studies” (Edd.), 26. IV. 724° (A.D. 155) πρὸς μάθησιν σημείων --α contract of apprenticeship to a shorthand-writer, and from the inserr. /Mfde VII. 4497 πᾶσαν μάθησιν ὑμνοποιὸν…
Read the full entry →μαθητής (mathētēs) — disciple.
μᾰθητ-ής, οῦ, ὁ,
learner, pupil, τῆς Ἑλλάδος [Refs 5th c.BC+]; of dancing, [Refs 4th c.BC+]: frequently in Attic dialect of the pupils of philosophers and rhetoricians, οὐ θέμις πλὴν τοῖς μ. λέγειν [Refs 5th c.BC+] with genitive _of things_, τούτου τοῦ μαθήματος μ. a studentofit, [Refs]; μ. ἰατρικῆς a student of medicine,[Refs]; apprentice, [Refs 2nd c.AD+]
μαθητής
mathetes
from 3129; a learner, i.e. pupil:--disciple.
see GREEK for 3129
μαθητής, οῦ, ὁ
n.m.
a learner, disciple, pupil
μαθητής mathētēs 261x
a disciple, Mt. 10:24, 42, et al.
μαθητής μα^θητής, οῦ, μανθάνω a learner, pupil, Lat. discipulus, Hdt., Plat., etc.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
269 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 261 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.
οἱ δὲ ἀνθρώπων μὲν ὑφηγήσεις ἀπολελοιπότες, μαθηταὶ δὲ εὐφυεῖς θεοῦ γεγονότες, τὴν ἄπονον ἐπιστήμην ἀνειληφότες, εἰς τὸ ἄφθαρτον καὶ τελεώτατον γένος μετανίστανται κλῆρον ἀμείνω τῶν προτέρων ἐνδεδεγμένοι, ὧν ὁ Ἰσαὰκ θιασώτης ἀνωμολόγηται.
λίαν γὰρ ἦν περὶ τοὺς ξένους φιλάνθρωπος καὶ μαθητὴς τῆς Ἁβράμου χρηστότητος.
ἀκούσαντες γὰρ δεδεμένον ἀπὸ Συρίας ὑπὲρ τοῦ κοινοῦ ὀνόματος καὶ ἐλπίδος, ἐλπίζοντα τῇ προσευχῇ ὑμῶν ἐπιτυχεῖν ἐν Ῥώμῃ θηριομαχῆσαι, ἵνα διὰ τοῦ ἐπιτυχεῖν δυνηθῶ μαθητὴς εἶναι, ἰδεῖν ἐσπουδάσατε:
λαύρας τῆς αὐτῆς Παρεμβολῆς· διὸ ἀξιῶ ἀναγράψεσθαι τὸν υἱὸν ἐν τοῖς τοῦ αὐτοῦ ἔτους μαθηταῖς ὡς καθήκει. εὐτυχεῖτε. Δίδυμος σεσημείωμαι. ἔτους δεκάτου Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος μηνὸς
Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος, Παῦνι κ Σεβαστῆι. διαγεγράφηκεν ὑπὲρ γερδιακοῦ α ἔτους Τευμενούθεως Ἀπίων Τρύφωνος μαθητής, α ἔτους διὰ Θέωνος δραχμὰς δέκα πέντε, γίνονται ιε. Ἐπὶφ ι ὁ αὐτὸς Ἀπίων
Ἀμμωνίου λαύρας Ἱππέων Κάμπου· διὸ ἀξιῶ ἀναγράψασθαι τὸν Ἀμοιτᾶν ἐν τοῖς τοῦ αὐτοῦ ἔτους μαθηταῖς ὡς καθήκει. εὐτυχεῖτε. Ἰσχυριον σεσημείωμαι. ἔτους ε Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος μηνὸς
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-2S — Verb · present · active · indicative · second person · singularpresent active indicative — an action in progress.
V-PAI-2S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ἀρνέομαι (i.e., *arneomai*) means to deny, disown, or refuse. It is a deponent verb, often used in contexts of rejecting or contradicting, particularly in relation to Jesus and personal beliefs. The New Testament employs it in various forms, including in Matthew 10:33 and Titus 2:12. Notably, some sources indicate that its use with an accusative of a person is primarily found in Christian literature.
ἀρνέομαι, -οῦμαι, depon.,
[in LXX: Ge 18:15 (כּחשׁ pi.), Wi 12:27 16:16 17:10, IV Mac 8:7 10:15*;]
to deny, say no, opp. to εἰπεῖν: absol., Mt 26:70, Lk 8:45; seq. ὅτι, I Jo 2:22; c. inf., He 11:24.
In late Gk. (MM, s.v.), c. acc. pers., to deny, refuse to acknowledge, disown: Ac 3:14 7:35; Ἰησοῦν, Mt 10:33, II Ti 2:12, I Jo 2:22, Ju 4; ἑαυτόν, Lk 9:23, II Ti 2:13 (prove false…
ἀρνέομαι, -οὔμαι ; fut. ἀρνήσομαι ; impf. ἠρνούμην ; 1 aor. ἠρνησάμην (rare in Attic, where generally ἠρνήθην, cf. Matth. i. p. 538 [better Veitch 5. v.]); pf. ἤρνημαι ; a depon. verb [(fr. Hom. down) ] signifying 1. to deny, i. 6. εἰπεῖν... οὐκ [to say... not, contradict]: Mk. xiv. 70; Mt. xxvi. 70; Jn. i. 20; xviii. 25, 27; Lk. viii. 45; Acts iv. 16; foll. by ὅτι οὐ instead of simple ὅτι, in order to make the negation more strong and explicit: Mt. xxvi. 72; 1 Jn. ii. 22; (on the same use in Grk. writ. οἵ. Kiuhner ii. p. 761; [Jelf ii. 450; W. § 65,2 8.; B. 355 (305))). 2. to deny, with an ace. of the pers., in various senses: a. dpv. Ἰησοῦν is used of followers of Jesus who, for fear of death or persecution, deny that Jesus is their master, and desert his cause, [to disown]: Mt. x. 33; Lk. xii. 9; [Jn. xiii. 38 L txt. T Tr WH]; 2 Tim. ii. 12, (ἀρν. τὸ ὄνομα αὐτοῦ. Rev. iii. 8, means…
Read the full entry →ἀρνέομαι. Syll 35655 (B.c. 6—a letter of Augustus) αὐτὸς μὲν γὰρ ἐνέμεινεν ἀρνούμενο[ς] ‘persisted in his denial.” OG/S 48451 (ii/A.D.) ἅπερ ἀρνουμένων αὐτῶν ἡδέως ἐπίστευον. For the aor. midd. (rare in Attic: cf. Veitch Grk Verbs s.v.) cf. BGU 1. 195 (ii/A.D.) ὑπὲρ δὲ τοῦ μὴ ἀρνήσασθαι ἐφ᾽ ἑκάστῳ τοῦτον .. ., P Flor I. 611}: 49 (4.D. 86-8) ἠρνήσατο οὗτος [τὴ]ν κλη[ρ]ονομίαν τοῦ πατρὸς καὶ ἐγὼ τὴν (these three words interlineated) τοῦ ἰδίου πατρός. See also Helbing Gr. p. 99, and Mayor £/. of Jude, p. 72, where it is stated that ἀρνέομαι (denego) with acc. of a person (‘‘to disown”) is unclassical, and seems to be confined to Christian literature. The verb is MGr.
ἀρνέομαι (arneomai) — to deny.
ἀρνέομαι,
future -ήσομαι[Refs 5th c.BC+] (ἀπ-), [NT]aorist passive ἠρνήθην frequently in Attic dialect, [Refs 5th c.BC+]: also aorist middle ἠρνησάμην[Refs 8th c.BC+]; rare in Trag. and Attic dialect, [Refs 5th c.BC+]: perfect ἤρνημαι[Refs 4th c.BC+]:—deny, disown, τεὸν ἔπος ἀρνήσασθαι[Refs 8th c.BC+]; ἀρνούμενοι ἔπαινοι negative praises, [Refs 1st c.AD+]
2. refuse, τόξον.. δόμεναί τε καὶ ἀρνήσασθαι[Refs 8th c.BC+]; ἀ. χρείαν decline, renounce a duty or office, [Refs 4th c.BC+]; ζωὰν ἀ., of a suicide, [Refs 3rd c.BC+]; ἀ. ἀνθρώπους cast aside humanity, [Refs 4th c.AD+]
3. absolutely, say No, decline, ὁ δ᾽ ἠρνεῖτο στεναχίζων[Refs 8th c.BC+]
ἀρνέομαι
arneomai
perhaps from 1 (as a negative particle) and the middle voice of 4483;
to contradict, i.e. disavow, reject, abnegate:--deny, refuse.
see GREEK for 1
see GREEK for 4483
ἀρνέομαι
v.
I deny, repudiate
ἀρνέομαι arneomai 33x
to deny, disclaim, disown, Mt. 10:33; to renounce, Tit. 2:12; to decline, refuse, Heb. 11:24; absol. to deny, contradict, Lk. 8:15
ἀρνέομαι Deriv. uncertain Dep. opp. to φημί, to deny, disown, Hom., etc.
opp. to δίδωμι, to decline to give, refuse, Od., etc.
absol to say no, decline, refuse, Il.
dependent clauses are put in inf., with or without μή, to deny that, Hdt., attic
Verb-ADI-3S — Verb · aorist · middle deponent · indicative · third person · singularaorist middle deponent indicative — a completed action, viewed as a whole.
V-ADI-3S Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Singular
33 occurrences in the New Testament, rendered 19 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 33 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
αἱ γὰρ τούτοις συνοικοῦσαι λόγῳ μέν εἰσι γυναῖκες, ἔργῳ δὲ ἀρεταί, Σάρρα μὲν ἄρχουσα καὶ ἡγεμονίς, Ῥεβέκκα δὲ ἐπιμονὴ τῶν καλῶν, Λεία δὲ ἀνανενευμένη καὶ κοπιῶσα ἐπὶ τῇ συνεχείᾳ τῆς ἀσκήσεως, ἣν ἐκνένευκε καὶ ἀποστρέφεται πᾶς ἄφρων ἀρνούμενος,…
εὔχεται μὲν οὖν τῷ θεῷ Ῥεβέκκαν, ἣν τῷ παιδὶ Ἅβραμος μνηστευσόμενον ἐξαπέστειλεν, εἰ κατὰ νοῦν τὸν αὐτοῦ μέλλει ὁ γάμος οὗτος συντελεῖσθαι, ἐν ἐκείναις εὑρεθῆναι γνωρισθῆναι τε αὐτὴν τῶν μὲν ἄλλων αἰτοῦντι ποτὸν ἀρνουμένων ἐκείνης δὲ αὐτῷ…
Τοσοῦτον οὖν ἔλεος ποιήσαντος αὐτοῦ εἰς ἡμᾶς, πρῶτον μέν, ὅτι ἡμεῖς οἱ ζῶντες τοῖς νεκροῖς θεοῖς οὐ θύομεν καὶ οὐ προσκυνοῦμεν αὐτοῖς, ἀλλὰ ἔγνωμεν δἰ αὐτοῦ τὸν πατέρα τῆς ἀληθείας: τίς ἡ γνῶσις ἡ πρὸς αὐτόν, ἢ τὸ μὴ ἀρνεῖσθαι δἰ οὖ ἔγνωμεν αὐτόν;
δέ μου ἐρωτήσαντος Λονγεῖνον τὸν κομίζοντά σοι τὸ ἐπιστόλιον ἵνα βαστάξῃ σοί τι, καὶ ἠρνήσατο λέγων οὐ δύνασθαι αὐτὸ λαμβάνειν. γινώσκειν δέ σε θέλω ὅτι σφυρίδα μετεβάλετο Δομίτιος ὁ
τοῦ χρόνου – οὔκουν κεφάλαιον ἐστίν – ἵνα μείνω τὸ ὀψώνιον αὐτοῦ· ἂν δὲ ἀρνήσηται, λήψῃ παρὰ αὐτοῦ η … ρ … ηθ … δ … … μή σοι
χείλωμα ἐν ᾧ νέα ζωνή· προσελθόντων δὲ ἡμῶν τῷ πατρὶ αὐτοῦ περὶ τοῦ πυροῦ ἠρνήσατο μήτε ἀργύριον εἰληφέναι μήτε εἰδέναι ποῦ ἐστὶν ὁ υἱὸς αὐτοῦ. διὸ ἀξιοῦμεν μένειν παρὰ
The Greek word οὖν (oun) is a particle used to express consequence, sequence, or to resume a narrative. It translates to 'therefore,' 'then,' or 'accordingly,' and appears frequently in the New Testament, such as in Matthew 3:10 and Romans 5:9. It can also serve in exhortations and questions, indicating what follows logically from previous statements.
οὖν,
particle expressing consequence or simple sequence (never standing first in a sentence),
wherefore, therefore, then: Mt 3:10, Lk 3:9, Jo 8:38, Ac 1:21, Ro 5:9, al.; in exhortations, Mt 3:8, Lk 11:35, Ac 3:19, Ro 6:12, al.; in questions, Mt 13:28, Mk 15:12, Jo 8:[5], Ro 6:1, al.; continuing a…
Read the full entry →οὖν ἃ conj. indicating that something follows from another necessarily; [al. regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow, or L.andS.s. v.; Kiihner § 508, 1 ii. p- 707 sqq.; Biiumlein p. 173 sqq.; Kriiger § 69, 52; Donaldson p. 571; Rost in a program “ Ueber Ableitung ” u.s.w. p.2; Klotz p. 717; Hartung ii. 4]. Hence it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so, [ (Klotz, Rost, al., have wished to derive the word fr. the neut. ptep. ὄν (cf. ὄντως) ; but see Baumlein or Kiihner u.s.); ef. W. § 53, 8]: Mt. iii. 10; x. 32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me [οἵ. W. 455 (424)]); Mt. xviii. 4; Lk. iii.9; xvi. 27; In. viii. 38 (καὶ ὑμεῖς οὖν, and ye accordingly, i. e.…
Read the full entry →οὖν. This common particle, which occurs in the NT nearly 500 times, is used in our sources in a variety of connexions, the exact shade of meaning being determined by the context. (1) For the causal meaning ‘‘therefore” we may cite BGU II. 423" (ii/aA.p.) (= Sevectzons, p. 91) Kal καλῶς pol ἐστιν. ἐρωτῶ ce οὖν, κύριέ pou πατήρ, γράψον μοι ἐπιστόλιον πρῶτον μὲν περὶ τῆς σωτηρίας σου... , “it is well with me. I beg you, therefore, my lord father, write me a letter, first regarding your health ... ,” and P Oxy XIV. 16651 (iii/A.D.), where a son in urgent need of oil writes to his father—dvayxalws οὖν, ἐὰν ἔτι παρὰ σεαυτῷ χρ[ἴ]ον ἔχῃς, δήλωσον ἢ τῷ vie σου ἢ ᾧ ἐὰν σὺ βούλῃ τούτους μοι ἐν τάχει παρα[σ]χεῖν, ‘perforce, therefore, if you have still with you any unguent, instruct your son or any one else you wish to supply me with them speedily ” (Edd.). (2) Οὖν is very common in a looser…
Read the full entry →οὖν (oun) — therefore/then.
οὖν,
Ionic dialect and Doric dialect ὦν (the latter in [Refs 8th c.BC+], adverb certainly, in fact, confirming something, frequently in contrast with something which is not confirmed, in [Refs 8th c.BC+] only in combination with γε (see. γοῦν), γάρ, οὔτε or μήτε, ὡς, ἐπεί, μέν, etc.:
1. really, φημὶ γὰρ οὖν κατανεῦσαι.. Κρονίωνα for I declare that Zeus did really promise.., [Refs 8th c.BC+]; τόφρα γὰρ οὖν ἑπόμεσθα.., ὄφρ᾽ for we followed them up to the very point, where.., [Refs 8th c.BC+]; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, [Refs 5th c.BC+]; Θηβαῖοι μὲν ταῦτα λέγουσι.., Πλαταιῆς δ᾽ οὐχ ὁμολογοῦσι.., ἐκ δ᾽ οὖν τῆς γῆς ἀνεχώρησαν at all events they did return, [Refs 5th c.BC+]; so δ᾽ οὖν after a parenthesis; εἰ δή τις ὑμῶν οὕτως ἔχει,—οὐκ ἀξιῶ μὲν γὰρ ἔγωγε,—εἰ…
οὖν
oun
apparently a primary word; (adverbially) certainly, or
(conjunctionally) accordingly:--and (so, truly), but, now (then), so
(likewise then), then, therefore, verily, wherefore.
οὖν
Cj.
therefore, then
οὖν really, at all events, used like γοῦν to dismiss a perplexing subject, οὔτ᾽ οὖν ἀγγελίῃς ἔτι πείθομαι, οὔτε θεοπροπίης ἐμπάζομαι Od.; ἐλέχθησαν λόγοι ἄπιστοι μὲν ἐνίοισι Ἑλλήνων, ἐλέχθησαν δ᾽ ὦν but they really were spoken, Hdt.; εἴτ᾽ οὖν, εἴτε μὴ γενήσεται whether it shall be really so, or no, Eur.; εἴτ᾽ οὖν ἀληθὲς εἴτ᾽ οὖν ψεῦδος Plat.; εἰ δ᾽ ἔστιν, ὥσπερ οὖν ἔστι, θεός if he is, as he surely is, a god, id. Plat.
added to indef. Pronouns and Advs., like Lat. cunque, ὅστις whoever, ὁστισοῦν whosoever; ὅπως how, ὁπωσοῦν howsoever; ἄλλος ὁστισοὖν another, be he who he may; so, ὁποιοσοῦν, ὁποσοσοῦν, ὁπωσοῦν, ὁποθενοῦν…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
539 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 496 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 110 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
χαίρειν. τοῦ παρʼ Ἑρμώνακτος τῶν ὁμοτίμων τοῖς συγγενέσι καὶ ὑποδιοικητοῦ χρηματισμοῦ ἀντίγραφον ὑπόκειται. κατακολουθήσας οὖν τοῖς διʼ αὐτοῦ σημαινομένοις χρημάτισον ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ…
δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος βεα … ρων … δια … στρατιωτῶν
ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word ἐκεῖνος is a demonstrative pronoun meaning 'that one' or 'that person or thing,' often implying remoteness compared to οὗτος ('this'). It can be used absolutely or as an adjective with nouns, and it appears in various contexts throughout the New Testament, including Luke 18:14 and James 4:15. The lexicons note its use for emphasis and its contrast with nearby subjects.
ἐκεῖνος, -η, -ο
(< ἐκεῖ),
[in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;]
demonstr. pron.,
that person or thing (ille), implying remoteness as compared with οὗτος (hic);
absol., emphatic he, she, it: opp. to οὗτος, Lk 18:14, Ja 4:15; ἡμεῖς, He 12:25; ὑμεῖς, Mt 13:11, Mk 4:11; ἄλλοι, Jo 9:9; ἐγώ, Jo 3:30; to persons named, Mk 16:[10, 13, 20], Jo 2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jo 7:11 9:28; with respect, of Christ, I Jo 2:6 3:3, al.; referring to a
ἐκεῖνος, -7, -o, (fr. ἐκεῖ, prop. the one there, οἵ. Germ. dortig, der dort), demonst. pron., that man, woman, thing (Lat. ille, illa, illud); properly of persons, things, times, places somewhat remote from the speaker. 1. used absolutely, a. in antithesis, referring to the more remote subject: opp. to οὗτος, Lk. xviii. 14; Jas. iv. 15; ὑμῖν . . ἐκείνοις, Mt. xiii. 11; Mk. iv. 11; ἐκεῖνοι - - . ἡμεῖς, Heb. xii. 25; ἄλλοι . . . ἄλλοι. . . ἐκεῖνος, Jn. 1x. 9; ἐκεῖvoy... ἐμέ, JN. iii. 30; οἱ Ἰουδαῖοι... ἐκεῖνος δέ, In. ii. 20 sq.; ὁ μὲν κύριος ᾿Ιησοῦς [RG Τ' οπι. Ἰ. WH Tr mrg. br.] . .. ἐκεῖνοι δέ, Mk. xvi. 19 sq., ete. b. of noted persons (as in classic Grk.): in a bad sense, that notorious man, Jn. vii. 11; ix. 28; in a good sense, —of the Lord Jesus, 1 Jn. ii. 6; iii. 3, 5,7, 16; iv. 17; of the Holy Spirit, with an apposition added, ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, Jn. xvi. 18. c.…
Read the full entry →ἐκεῖνος (ekeinos) — that.
ἐκεῖνος, ἐκείνη, ἐκεῖνο,
also κεῖνος (regular in Epic dialect, Ionic dialect (as [Refs 5th c.BC+] only where the metre requires,[Refs 5th c.BC+], etc.; but not in Attic dialect Prose, and in Comedy texts only in mock Trag. passages): Aeolic dialect κῆνος [Refs 7th c.BC+]: Doric dialect τῆνος [Refs 3rd c.BC+]: in Comedy texts, strengthened ἐκεινοσί [Refs 5th c.BC+]; ἐκεινοσίν [Refs 2nd c.AD+]: (ἐκεῖ):—demonstrative pronoun the person there, that person or thing, [Refs 8th c.BC+]: generally with reference to what has gone immediately before, [Refs 5th c.BC+]; but when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, properly belongs to the more remote, in time, place, or thought, οὗτος to the nearer, [Refs 5th c.BC+] sometimes = the latter, [Refs 5th c.BC+]; ἆρ᾽ οὗτός ἐστ᾽ ἐκεῖνος ὅν..; [Refs 5th c.BC+]: also…
Read the full entry →ἐκεῖνος
ekeinos
from 1563; that one (or (neuter) thing); often intensified by the
article prefixed:--he, it, the other (same), selfsame, that (same,
very), X their, X them, they, this, those. See also 3778.
see GREEK for 1563
see GREEK for 3778
ἐκεῖνος, η, ο
Dem.pr.
that, that one there, yonder
ἐκεῖνος ekeinos 265x
demonstrative adjective or noun, that, this, he, etc., Mt. 17:27; 10:14; 2 Tim. 4:8; in contrast with οὗτος, referring to the former of two things previously mentioned, Lk. 18:14
ἐκεῖνος in attic strengthd. ἐκεινοσί ἐκεῖ Demonstr. Pron.: the person there, that person or thing, Hom., etc.: when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, ille, belongs to the more remote, i. e. the former, οὗτος, hic, to the nearer, i. e. the latter.
like ille, to denote well-known persons, ἐκεῖνος Θουκυδίδης Ar.
with demonstr. force, Ἶρος ἐκεῖνος ἧσται Irus sits there, Od.
in attic the Subst. with ἐκεῖνος properly has the Article, and ἐκεῖνος may precede or follow the Subst., ἐκείνῃ τῇ ἡμέρᾳ, τῇ ἡμέρᾳ ἐκείνῃ: when the Art. is omitted in Prose, ἐκεῖνος follows the Subst., νῆες ἐκεῖναι Thuc.
adv. ἐκείνως, in that way, in that case, id. Thuc.
dat. fem. ἐκείνῃ as adv.,
Dem-NSM — Demonstrative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
D-NSM Part of Speech: Demonstrative pronoun Case: Nominative Number: Singular Gender: Masculine
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
256 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 244 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 348 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Σώστρατος παρεπιδημῶν, ὅτε ἐπὶ τὸν ὀπισμὸν ἀνέπλευσεν, ἐντυχὼν Διονυσίωι τῶι παρὰ Ζηνοδώρου ἐνεφάνισεν, καὶ ἐκεῖνος φοβηθεὶς ἀφῆκε τοὺς μελισσουργούς. ὁ δʼ αὐτὸς οὗτος καθʼ ὃν χρόνον μετὰ τοῦ βασιλέως
ὑπὸ τοῦ πατρὸς ἡμῶν ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι
πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας
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
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
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
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο