John 18:29 — Word Study
N1904ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
BSAWentexerchomai▸ thereforeoun <the>ho PilatePilatos [the Roman governor] out topros themautos andkai said;legō▸ Whattis accusationkatēgoria [a formal complaint] bring youpherō▸ [to bear or lead] againstkata <the>ho mananthrōpos [tou anthrōpou, a human being, tou toutou, this specific person] this?ohutos
| Greek | English | Parsing |
|---|---|---|
| ἐξῆλθεν | Went | Verb, second aorist, active |
| οὖν | therefore | Conjunction |
| ὁ | <the> | Article, nominative, singular |
| Πιλᾶτος | Pilate | Noun, nominative, singular |
| ἔξω | out | |
| πρὸς | to | Preposition |
| αὐτοὺς | them | Personal pronoun, accusative, plural |
| καὶ | and | Conjunction |
| φησίν· | said; | Verb, second aorist, active |
| τίνα | What | Interrogative pronoun, accusative, singular |
| κατηγορίαν | accusation | Noun, accusative, singular |
| φέρετε | bring you | Verb, present, active |
| κατὰ | against | Preposition |
| τοῦ | <the> | Article, genitive, singular |
| ἀνθρώπου | man | Noun, genitive, singular |
| τούτου;¶ | this? | Demonstrative pronoun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Pilate went out to them and asked, “What accusation are you bringing against this man?” |
| KJV | Pilate then went out unto them, and said, What accusation bring ye against this man? |
| ASV | Pilate therefore went out unto them, and saith, What accusation bring ye against this man? |
| YLT | Pilate, therefore, went forth unto them, and said, 'What accusation do ye bring against this man?' |
| WEB | Pilate therefore went out to them and said, “What accusation do you bring against this man?” |
| BBE | So Pilate came out to them and put the question: What have you to say against this man? |
Where they part company is κατηγορίαν — see How Translations Differ.
The sentence is structured around Pilate's action and his inquiry, with a clear focus on the accusation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbἐξέρχομαι
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 18:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Trial of Jesusgenerated
John 18:29 captures a pivotal moment during the trial of Jesus. Pilate, the Roman governor, steps out to meet the Jewish leaders who have brought Jesus to him. They are eager to present their accusations but are cautious about entering the Praetorium, fearing ritual defilement. This scene sets the stage for the legal proceedings that will follow, highlighting the tension between Roman and Jewish authorities as they navigate the charges against Jesus.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 27:23 | “Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!” |
| 2 | Acts 23:28–30 | and since I wanted to understand their charges against him, I brought him down to their Sanhedrin. |
| 3 | Acts 25:16 | I told them that it is not the Roman custom to hand a man over before he has had an opportunity to face his accusers and defend himself against their charges. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — κατηγορία, katēgoriagenerated
The word κατηγορία (i.e., katēgoria) means 'accusation' or 'charge.' It is derived from the verb κατηγορέω, which means to accuse. This term is often used in legal contexts, indicating formal complaints brought against someone, as seen in 1 Timothy 5:19.
In this verse, it emphasizes the nature of the charges the Jewish leaders are bringing against Jesus, which will be crucial in determining his fate. The accusatory context is significant, as it reflects the legal and moral implications of the trial.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase used is accusation, which is consistent across multiple translations including the KJV and ASV.
However, the BBE uses What have you to say against this man? which slightly shifts the focus from the formal charge to the leaders' response.
Sentence Structuregenerated
The main verb of the sentence is ἐξῆλθεν, went out, which governs the entire clause. The structure includes a prepositional phrase indicating direction and a direct question posed by Pilate.
The sentence is built around Pilate's action of going out, leading to the inquiry about the accusations against Jesus. The direct question is crucial as it invites the Jewish leaders to articulate their charges.
Septuagint Backgroundgenerated
κατηγορία does not appear in the Septuagint, but its Hebrew equivalent can be found in contexts where accusations are made, such as in Psalm 35:11.
The absence of a direct Septuagint counterpart for this term highlights its specific legal connotation in the New Testament.
In plain words — the whole versegenerated
John 18:29 shows Pilate stepping outside to ask the Jewish leaders what charges they are bringing against Jesus. This moment is critical as it sets the stage for the trial, revealing the tension between the Roman authority and the Jewish leaders.
Frequently Asked Questionsgenerated
Pilate is seeking to understand the specific charges the Jewish leaders have against Jesus, which will inform how he handles the situation.
They avoided entering to prevent ritual defilement, which would prevent them from participating in the Passover.
The term highlights the formal nature of the charges against Jesus, which are crucial for the legal proceedings that follow.
This verse marks the beginning of the formal questioning of Jesus, illustrating the political and religious dynamics at play in his trial.
Reflection Questionsgenerated
- What do you think motivated the Jewish leaders to bring Jesus to Pilate?
- How do you see the tension between religious and political authorities reflected in this passage?
- What can we learn about the nature of accusations and justice from this interaction?
- In what ways do you think Pilate's question reflects his understanding of the situation?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the charges against Jesus and the nature of his trial. His reflections highlight the complexities of the accusations made by the Jewish leaders.
But is not this account contradictory to Luke’s, who mentions certain positive charges.… “And they began to accuse him, saying, ‘We found this fellow perverting the nation, and forbidding giving tribute to Caesar,Early Church Fathers on John 18 →
"Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee." Let the question be put to,Early Church Fathers on John 18 →
Ask the freed from unclean spirits, the blind who saw, the dead who came to life again, and, what is greater than all, the fools who were made wise, and let them answer, whether Jesus was a malefactor.Early Church Fathers on John 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 18:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePilate then went out unto them,.... Either into the street, or rather into the place called the pavement, and in Hebrew Gabbatha; see John 19:13 the place where the Jewish sanhedrim used to sit;
Read John Gill on John 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPilate then went out unto them, and said, What accusation bring ye against this man? Pilate then went out unto them - since they would not come in to him, And said, What accusation bring ye against this man?
Read Robert Jamieson on John 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Roman governor humours them in their superstition (the Romans having granted them the liberty of their religion): they scruple to go into the ordinary place of judgment; he goes out to them, and calls for their accusation of Christ, according to the ordinary and regular course of judgments.
Read Matthew Poole on John 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments29 Pilate then went out unto them, and said, What accusation bring ye against this man? Ver. 29. Pilate then went out unto them] It was much he would gratify them so far in their "Stand further off, for I am holier than thou;" that he would yield to their superstition, which he could not but contemn. But the very Turk, so the Christians pay him his yearly tribute (which is one fourth part of their increase, and a Sultan for every poll), permitteth them the liberty of their religion.
Read John Trapp on John 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Pilate then went out unto them.—Better, Pilate therefore went out unto them—i.e., because of their religious scruples they would not enter into the palace. What accusation bring ye against this man?—Comp. John 18:33. They expected that he would have at once ordered His execution; but he asks for the formal charge which they bring against Him. He knew by hearsay what this was, but demands the legal accusation without which the trial could not proceed. As the Roman procurator, he demands what crime Jesus has committed against the Roman law.
Read Charles John Ellicott on John 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Pilate then went out] This was an act of condescension; but, as the Romans had confirmed to the Jews the free use of all their rites and ceremonies, the governor could not do less than comply with them in this matter. He went out to them, that they might not be obliged to come into the hall, and thus run the risk of being defiled.
Read AdamClarke on John 18 →CambridgeThe Cambridge Bible for Schools and Colleges29. Pilate then] Pilate therefore (John 18:3). Because they would not enter, he went out to them. The Evangelist assumes that his readers know who Pilate is, just as he assumes that they know the Twelve (John 6:67) and Mary Magdalene (John 19:25); all are introduced without explanation.went out] The verb stands first in the Greek for emphasis. The best MS. add ‘outside’ to make it still more emphatic; went out therefore Pilate outside unto them; as if attention were specialy called to this Roman concession to Jewish religiousness.What accusation] Not that he does not know, but in accordance with strict procedure he demands a formal indictment?
Read Cambridge on John 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. Pilate then went out—Taking the diagram of a Jewish house in our commentary on Matthew (vol.
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
So Pilate went out to them and asked, “What accusation are you bringing against this man?”
Pilate therefore went out to them and said, “What accusation do you bring against this man?”
So Pilate went out to them and asked, “What accusation are you bringing against this man?”
So Pilate came outside to them and said, “What accusation do you bring against this man?”
Tyndale line
Pilate then went out unto them, and said, What accusation bring ye against this man?
Pilate therefore went out unto them, and saith, What accusation bring ye against this man?
Pilate therefore went out unto them, and saith, What accusation bring ye against this man?
Pilate then went out to them, and said, What accusation bring ye against this man?
Pilate then went out vnto them, and said, What accusation bring yee against this man?
Strictly literal
Pilate therefore went out to them and said, What accusation do ye bring against this man?
Pilate, therefore, went forth unto them, and said, 'What accusation do ye bring against this man?'
Pilate, therefore, went forth to them and said, “What accusation do you bring against this Man?”
So Pilate went out to them and said, “What accusation are you bringing against this man?”
From the Latin
Pilate therefore went out to them, and said: What accusation bring you against this man?
Simplified
So Pilate came out to meet them. “What charge are you bringing against this man?” he asked.
So Pilate came out to them and put the question: What have you to say against this man?
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.
Exivit ergo Pilatus ad eos foras, et dixit : Quam accusationem affertis adversus hominem hunc ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܢܦܩ ܕܝܢ ܦܝܠܛܘܣ ܠܒܪ ܠܘܬܗܘܢ ܘܐܡܪ ܠܗܘܢ ܡܢܐ ܡܐܟܠ-ܩܪܨܐ ܐܝܬ ܠܟܘܢ ܥܠ ܓܒܪܐ ܗܢܐ
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.
ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
The standard critical text of the New Testament.
ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
The previous edition, still widely cited.
ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
The Society of Biblical Literature edition, freely licensed.
ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· τίνα κατηγορίαν φέρετε — τοῦ ἀνθρώπου τούτου;¶
The edition that turned scholarship toward the earliest manuscripts.
ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
An independent critical text built from the oldest witnesses then known.
ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
A recent critical edition following documentary evidence closely.
ἐξῆλθεν οὖν ὁ Πιλᾶτος — πρὸς αὐτοὺς καὶ — τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
The reading of the majority of surviving manuscripts.
ἐξῆλθεν οὖν ὁ Πιλᾶτος — πρὸς αὐτοὺς καὶ — τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;¶
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 |
|---|---|---|
| ἔξω out | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| φησίν· said; | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| κατὰ against | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 18:29
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐξέρχομαι, transliterated as exerchomai, is built from the prefix ἐξ meaning 'out of' and the root ἔρχομαι meaning 'to come' or 'to go.' It generally means to go or come out of a place, and can also refer to escaping, departing, or proceeding. In the New Testament, it appears in various contexts, including the expulsion of demons and the release of prisoners.
ἐξ-έρχομαι,
[in LXX chiefly and very freq. for יצא, also for עלה ,בֹּוא, etc. ;]
depon.,
ἐξέρχομαι ; impf. eEnpyounv; fut. ἐξελεύσομαι; 2 aor. ἐξῆλθον, plur. 2 pers. ἐξήλθετε, 3 pers. ἐξῆλθον, and in LT Tr WH the Atex. forms (see ἀπέρχομαι, init.) ἐξήλGare (Mt. xi. 7, 8,9; xxvi.55; Mk. xiv. 48, ete.), ἐξῆλθαν (1 Jn. ii. 19; 2Jn. 7 [here Tdf. -Ao0v; 3 Jn. 7, ete.]); pe. ἐξελήλυθα;: plpf. ἐξεληλύθειν (Lk. viii. 38, ete.) ; Sept. for N¥? times without number ; to go or come out of; 1. properly; a. with mention of the place out of which one goes, or of the point from which he departs; a. of those who leave a place of their own accord: with the gen. alone, Mt. x.14 (1, Τ Tr WH insert ἔξω) ; Acts xvi. 39RG. foll. by ἐκ : Mk. v. 2; vii. 31; Jn. iv. 30; viii. 59; Acts vii. 3 sq.; 1 Co. v. 10; Rev. xviii. 4, ete. foll. by ἔξω with gen. — with addition of εἰς and ace. of place, Mt. xxi. 17; Mk. xiv. 68; or παρά with ace. of place, Acts xvi. 13; or πρός twa, ace. of pers., Heb. xiii.…
Read the full entry →ἐξέρχομαι. For this verb in its ordinary sense it is sufficient to cite P Oxy II. 282" (a complaint against a wife—a.D. 30-35) kata πέρ[α]ς ἐξῆλθε] kal ἀπηνέκαντο (/. —éyKavto) τὰ ἡμέτερα, ‘finally she left the house and they carried off my belongings,” 26. III. 472! (c. A.D. 130) ἀπὸ τῆς ἐκείνου οἰκίας ἐξεληλύθει, 25. 5287 (ii/a.D.) ἀφ᾽ ὡς ἐκξῆλθες (1. €E—) ἀπ᾽ ἐμοῦ πένθος ἡγούμην, ‘‘ever since you Jeft me I have been in mourning” (Edd.): cf. for the constr. with ἀπό, Lk 55. P Oxy I. 1128 (iii/iv A.D.) δήλωσόν por ἢ πλοίῳ éépx [et] ἢ ὄνῳ shows the verb followed by the instrumental dat.: cf. Jn 21%. For ἐξέρχομαι of the driving forth of demons, as in Mk 178 a/., cf. the magical P Par 5741248 (ili/A.D.) (= Selections, p. 114) ἔξελθε, Satpov,. . . Kal ἀπόστηθι ἀπὸ τοῦ 8(e)i(va), and for the verb followed by ἔπί cf. P Tebt 11. 283° (B.c. 93 or 60) ἐξελήλυθεν ἐπὶ τὴν + + μητέρα pov, “‘made…
Read the full entry →ἐξέρχομαι (exerchomai) — to go out.
ἐξέρχομαι,
future -ελεύσομαι (but in Attic dialect ἔξειμι (A) supplies the future, also imperfect ἐξῄειν): aorist 2 ἐξῆλθον, the only tense used in [Refs 8th c.BC+]:— go or come out of, with genitive loci, τείχεος, πυλάων, πόληος, [Refs 8th c.BC+]; ἐ. δωμάτων, χθονός, etc., [Refs 5th c.BC+]; of an actor, come out on the stage, [Refs 5th c.BC+]: absolutely, come forth, ἐ. καὶ ἀμῦναι [Refs 8th c.BC+]
__b rarely with accusative, ἐξῆλθον τὴν Περσίδα χώραν [LXX+5th c.BC+]
__c absolutely, march out, go forth, [Refs 5th c.BC+]
__d of an accused person, withdraw from the country to avoid trial, opposed to φεύγω, [Refs 4th c.BC+]
ἐξέρχομαι
exerchomai
from 1537 and 2064; to issue (literally or figuratively):--come
(forth, out), depart (out of), escape, get out, go (abroad, away,
forth, out, thence), proceed (forth), spread abroad.
see GREEK for 1537
see GREEK for 2064
ἐξέρχομαι
v.
I go out, come out
ἐξέρχομαι exerchomai 218x
to go or come out of; to come out, Mt. 5:26; 8:34; to proceed, emanate, take rise from, Mt. 2:6; 15:18; 1 Cor. 14:36; to come abroad, 1 Jn. 4:1; to go forth, go away, depart, Mt. 9:31; Lk. 5:8; to escape, Jn. 10:39; to pass away, come to an end, Acts 16:19
ἐξέρχομαι fut. -ελεύσομαι in attic ἔξειμι supplies the fut., as also the imperf. ἐξῄειν aor2 ἐξῆλθον Dep.:— to go or come out of, c. gen. loci, Hom., Hdt., etc.; of an actor, to come out on the stage, Ar.:—also c. acc., ἐξ. τὴν χώρην Hdt.:—absol. to go away, march off, Il.: also, to march out, go forth, ἐπί τινα Hdt.:—c. acc. cogn. to go out on an expedition, Xen.: to go through a work, Soph.
ἐξ. εἰς ἔλεγχον to stand forth and come to the trial, Eur.: to turn out so and so, Soph.
c. acc. rei, to execute, Thuc.
of Time, to come to an end, expire, Hdt., Soph.
of prophecies, dreams, events, to be accomplished, come true, Hdt.; ὀρθὸν ἐξ. to come out right, Soph.; μὴ ἐξέλθῃ σαφής lest he turn out a true prophet, id. Soph.
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
220 occurrences in the New Testament, rendered 85 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 217 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 332 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.
"ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου“ (Gen.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
νῦν δὲ ὅ λέγει: τὰ φύλλα οὐκ ἀπορυήσεται, τοῦτο λέγει: ὅτι πᾶν ῥῆμα, ὃ ἐὰν ἐξελεύσεται ἐξ ὑμῶν διὰ τοῦ στόματος ὑμῶν ἐν πίστει καὶ ἀγάπῃ, ἔσται εἰς ἐπιστροφὴν καὶ ἐλπίδα πολλοῖς.
Σωκράτης Ἀθηνοδώρῳ καὶ Ἀμμωνίῳ ἀμφοτέροις χαίρειν. καλῶς ποιήσετε ἐξελθόντες εἰς Τιβεριανὴν στομώσαντες τὰ σιδήρια τῶν σκληρουργῶν. ἄχρηστα γὰρ πάντα τὰ σιδήρια ἅπαξ ἵνα
τιμιωτάτοις χαίρειν. καλῶς ποιήσετε ἐπεὶ οἱ σκληρουργοὶ λέγουσίν μοι ὅτι οὐχ εἰσερχόμεθα ἔσω στομῶντες ἐξελθόντες στομώσατε. καὶ γράφετε ἡμᾶς ἀργεῖν. ἐκ δύο τὸ … ἓν δρᾶ, ἵνα στομώσητε ἢ
σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ ἆρον αὐτῶν τὴν πρόφασιν μετὰ δύο σφυροκόπων Μα … Μωνισπος
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Πιλᾶτος (transliterated as Pilatos) refers to Pontius Pilate, the Roman governor of Judea. It is of Latin origin and is used in the New Testament in several passages, including Matthew 27:2 and Mark 15:1. The entries note variations in spelling and accentuation, but they consistently identify Pilate as a significant historical figure involved in the trial of Jesus.
Πιλάτος, [L] Tr better Πιλᾶτος ([on the accent in codd. see Tdf. Proleg. p. 103; cf. Chandler § 326; B. p- 6n.J]; W. § 6,1 m.), T WH incorrectly Πειλᾶτος [but see Tdf. Proleg. p. 84 sq.; WH. App. p. 155; and cf. εἰ» 4], (a Lat. name, i.q. ‘armed with a pilum or javelin,’ like Torquatus i. q. ‘adorned with the collar or neck-chain’; [so generally; but some would contract it from pileatus i. 6. ‘ wearing the felt cap’ (pileus), the badge of a manumitted slave; οἵ. Leyrer in Herzog as below; Plumptre in B. D. s. v. Pilate (note) ]), -ov, ὁ [on the use of the art. with the name οἵ. W. 113 (107) n.], Pontius Pilate, the fifth procurator of the Roman emperor in Judea and Samaria (having had as predecessors Coponius, Marcus Ambivius, Annius Rufus, and Valerius Gratus). [Some writ. (e.g. BB. DD. s.v.) call Pilate the sixth procurator, reckoning Sabinus as the first, he having had charge for a…
Read the full entry →Πειλᾶτος σε, φίλτατε, ἤδη ποτὲ πεῖσαι αὐτὸν τοῦ ἐλθεῖν. Cf. also P Oxy II. 2045} (A.D. 22) ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι εἱκανὸν ἕως ἐπὶ διαλογισμόν, ‘unless indeed they shall persuade the chief usher to give security for them until the inquiry.” The 2nd perf. πέποιθα c. dat., which is rare in Hellenistic prose, is found in BGU IV. 1141? (B.c. 14) πέποιθα yap ἐματῶι, fersuasé mht: cf. 2 Cor 107, Phil 144, Philem*4, In PSI V. 538? (iii/B.c.) the intrans. πέποιθα is construed c. gen., which the editor attributes to Tonic influence—érlotyt δὲ καὶ od διότι τοῦ ὀψωνίου πεποίθαμεν, ‘‘sai anche tu che sull’ ὀψώνιον facciamo assegnamento.” For the mid. or pass. ‘‘am persuaded,” we may cite P Petr II. r1(1)4 (mid. iii/B.c.) (= Selections, p. 7) ἐὰν yap σὺ παραγένηι, πέπεισμαι ῥαιδίως pe τῶι βασιλεῖ συσταθήσεσθαι, ‘for, if you come, I am sure that I shall easily be introduced to the…
Read the full entry →∏ιλᾶτος
Pilatos
of Latin origin; close-pressed, i.e. firm; Pilatus, a Roman:--Pilate.
Πιλᾶτος, ου, ὁ
n.m.
Pilate
Πιλᾶτος Pilatos 55x
Pilate, pr. name
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
(armed with a spear), Pontius. Pontius Pilate was the sixth Roman procurator of Judea, and under him our Lord worked, suffered and died, as we learn not only from Scripture, but from Tacitus (Ann. xv. 44). was appointed A.D. 25-6, in the twelfth year of Tiberius. His arbitrary administration nearly drove the Jews to insurrection on two or three occasions. One of his first acts was to remove the headquarters of the army from Caesarea to Jerusalem. The soldiers of course took with them their standards, bearing the image of the emperor, into the holy city. No previous governor had ventured on such an outrage. The people poured down in crowds to Caesarea, where the procurator was then residing, and besought him to remove the images. After five days of discussion he gave the signal to some concealed soldiers to surround the petitioners and put them to death unless they ceased to trouble him…
armed with a dart
55 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 55 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
Πιλᾶτος ἦν τῶν ὑπάρχων ἐπίτροπος ἀποδεδειγμένος τῆς Ἰουδαίας·
ὡς Πόντιος Πιλᾶτος ἠθέλησε κρύφα εἰς Ἱεροσόλυμα εἰσενέγκαι προτομὰς Καίσαρος, ὁ δὲ λαὸς οὐ κατεδέξατο στασιάσας.
τὸ πιττάκιον ὡς πρόκειται. Φαῶφι κα ιγ ἰνδικτίονος Ἰακὼβ Ἀβρααμίου στοιχεῖ μοι ὡς πρόκειται. Πιλᾶτος Ἀπολλῶτος νομικὸς μαρτυρῶ ὁ καὶ σωματίσας
εἰρημένων νδ κερατίων ὥστε ἐμὲ ἀποκαταστῆσαι ὑμῖν τὸ γραμμάτιον ὑμῶν τῶν πεντήκοντα ἑνὸς νομισματίων. Πιλᾶτος Ἀπολλῶτος νομικὸς μαρτυρῶ τῷ ἐνταγίῳ ἀκούσας παρὰ Ἰωάννου τοῦ καὶ θεμένου.
The Greek word ἔξω (i.e., *exo*) is an adverb meaning 'outside' or 'without.' It can function adverbially or as a preposition with the genitive, indicating location or exclusion. The New Testament uses it in contexts such as being outside a house (e.g., Mt 12:46) or referring to those outside the Christian community (e.g., 1 Cor 5:12). It also appears in various phrases indicating motion or absence.
ἔξω
adv.
(< ἐξ),
[in LXX for חוּץ ;]
outside, without;
adverbially: Mt 12:46, Mk 3:31 11:4, Lk 8:20, Jo 18:16, al.; c. art., ὁ ἔ., he who is without; metaph., in pl., οἱ ἔ., of those outside the Church, I Co 5:12, 13, Col 4:5 (Lft., in l), I Th 4:12; ὁ ἔ. ἄνθρωπος, II Co 4:16; αἱ ἔ. πόλεις, Ac 26:11;
ἔξω, adv., (fr. ἐξ, as ἔσω and εἴσω fr. ἐς andeis); 1. without, out of doors; a. adverbially: Mk. xi. 4; joined with verbs: ἑστάναι, Mt. xii. 46,47 [WH txt. om. the vs.]; Mk. iii. 31; Lk. viii. 20; xiii. 25; Jn. xviii. 16; xx. 11 [Lehm. om.]; καθῆσθαι, Mt. xxvi. 69; or with some other verb declaring that the person without is doing something, Mk. iii. 31. Preceded by the art. ὁ ἔξω, absol. he who is without, prop. of place; metaph., in plur., those who do not belong to the Christian church [ οἵ. Bp. Lghtft. on Col. as below; Mey. on Mk. as below]: 1 Co. v. 12, 13; Col. iv. 5; 1 Th.iv.12; those who are not of the number of the apostles, Mk. iv. 11[ (ef. Meyer) WH umrg. ἔξωθεν, q. v-]. With a noun added: ai ἔξω πόλεις, foreign, Acts xxvi. 11; ὁ ἔξω ἄνθρωπος, the outer man, i. 6. the body (see ἄνθρωπος, 1 e.), 2 Co. iv.16. Ὄ. it takes the place of a prep. and is joined with the gen.…
Read the full entry →ἔξω (exō) — out/outside(r).
ἔξω,
adverb of ἐξ, as εἴσω of εἰς:
I. of Place,
I.1. with Verbs of motion, out or out of, ἔ. ἰών [Refs 8th c.BC+]; ἔ. τοὺς χριστιανούς (i.e. φέρε) [Refs 2nd c.AD+]
I.1. b as preposition, with genitive, ἔ. χροὸς ἕλκε [Refs 8th c.BC+]; ἔ. or γῆς ἔ. βαλεῖν, [Refs 8th c.BC+] sailing outside the H., [Refs 5th c.BC+]
I.2. without any sense of motion, outside, [Refs 8th c.BC+]; τὸ ἔ. the outside, [Refs 5th c.BC+]; τὸ ἔ. τῶν ὀμμάτων their prominency, [Refs 5th c.BC+]; τὰ ἔ. things outside the walls or house, [Refs 5th c.BC+]; external things, [Refs 5th c.BC+]; τὰ ἔ. πράγματα foreign affairs, [Refs 5th c.BC+]; οἱ ἔ. those outside, [Refs]; of exiles, [Refs 5th c.BC+] (but in NT, the heathen, [NT+5th c.BC+]; ἡ ἔ. θάλασσα, opposed to ἡ εἴσω, [Refs 2nd c.AD+]; ἔ. τὴν χεῖρα ἔχειν keep one's arm…
ἔξω
exo
adverb from 1537; out(-side, of doors), literally or
figuratively:--away, forth, (with-)out (of, -ward), strange.
see GREEK for 1537
ἔξω
Adv
without, outside
ἔξω exō 63x
can function as an improper prep., without, out of doors; Mt. 12:46, 47; ὁ, ἡ, τὸ ἔξω, outer, external, foreign, Acts 26:11; 2 Cor. 4:16; met. not belonging to one’s community, Mk. 4:11; 1 Cor. 5:12, 13; out, away, from a place or person, Mt. 5:13; 13:48; as a prep., out of, Mk. 5:10
ἔξω adverb of ἐξ, as εἴσω of εἰς of Place
with Verbs of motion, out, ἔξω ἰών Od.; χωρεῖν ἔξω Hdt., etc.:—c. gen. out of, Hom., etc.:—c. acc., ἔξω τὸν Ἑλλήσποντον outside the H., Hdt.
without any sense of motion, like ἐκτός, outside, without, Od.: τὸ ἔξω the outside, Thuc.; τὰ ἔξω things outside the walls, id. Thuc.; τὰ ἔξω πράγματα foreign affairs, id. Thuc.;— οἱ ἔξω those outside, id. Thuc. (in NTest. the heathen); —ἡ ἔξω θάλασσα, the Ocean, opp. to ἡ ἐντός (the Mediterranean sea), Hdt.:—c. gen., οἱ ἔξω γένους Soph.; ἔξω τοξεύματος, ἔξω βελῶν out of shot, Thuc., Xen.; ἔξω τινὸς εἶναι to have nothing to do with it, Thuc.; ἔξω τοῦ φρονεῖν out of one's senses, Eur.:—proverb., ἔξω τοῦ πηλοῦ αἴρειν πόδα to keep clear of difficulties, Aesch.; πημάτων ἔξω πόδα ἔχειν id.…
Read the full entry →65 occurrences in the New Testament, rendered 7 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 62 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 69 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.
διὰ τοῦτο καὶ „Μωυσῆς ἔξω τῆς παρεμβολῆς πήγνυσι τὴν ἑαυτοῦ σκηνήν, μακρὰν ἀπὸ τῆς παρεμβολῆς, καὶ ἐκλήθη σκηνὴ μαρτυρίου“ (Exod.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
διὰ ζῆλος ʼΛαρὼν καὶ Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν.
ἀκινδύνων, τῶν εἰς ἑτέρους λόγους πρὸς διοίκησιν τελουμένων ὄντων πρὸς ἐμὲ τὸν μεμισθωμένον. οὐχ ἕξω δὲ κοινωνὸν οὐδὲ μίσθιον γενόμενον τῆς ὠνῆς ὑποτελῆ, ἐξουσίας σοι οὔσης ἑτέροις μεταμισθοῦν, ὁπότε
vestiges Ἐξω Ψεῦρ Γάιος Οὐαλέριος Πάτρων ο … εἰς ἀνοικοδομὴν τάφου ἀρούρης ιϛ λβ … οἱ
τῶν εἰς ἑτέρους λόγους πρὸς διοίκησιν τελουμένων ὄντων πρὸς ἐμὲ τὸν Ἀνθέστιον Καπιτωλεῖνον. οὐχ ἕξω δὲ κοινωνὸν οὐδὲ μίσθιον γενόμενον τῆς ὠνῆς ὑποτελῆ, δώσω δὲ καὶ ὑπὲρ διπλώματος ἵππων
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
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-APM — Personal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
P-APM Part of Speech: Personal pronoun Case: Accusative Number: Plural 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
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
φημί (phēmi) means to declare or say, often used in quoting others. It can express affirmation or assertion, and is frequently found in the New Testament, particularly in dialogue. The verb can appear in various constructions, such as with an accusative or infinitive. Notably, there is a variant reading in 2 Corinthians 10:10, where some manuscripts use φασίν instead of φησί.
φημί
[in LXX chiefly for נאם, also for אמר; freq. in II-IV Mac ;]
to declare, say: freq. in quoting the words of another, Mt 13:29 26:61, Lk 7:40 22:58, Jo 1:23, al.; interjected into the recorded words (cl.), Mt 14:8, Ac 23:35, al.; φησί, impersonal (Bl., § 30, 4), I Co 6:16 (Lft., Notes, 217; but cf. Bl., l.c.), II Co 10:10 (WH, mg., φασίν), He 8:5; joined with synon. verb (cf. LS, s.v., II, 2), ἀποκριθεὶς αὐτῷ ἔφη, Lk 23:3; seq. πρός, Read the full entry →
φημί; impf. ἔφην ; (fr. φάω, to bring forth into the light [cf. Curtius §407]); hence [fr. Hom. down] prop. to make known one’s thoughts, to declare; to say: ἔφη, he said (once on a time), Mt. xxvi. 61; historical writers, in quoting the words of any one, prefix φησίν, ἔφη, (Lat. ait, inquit): Lk. xxii. 58; Acts viii. 36, and often; φησίν and ἔφη are used of a person replying, Mt. xiii. 29; Lk. vii. 40; Jn. i. 23; ix. 38; Acts vii. 2, ete.; of one who asks a question, Mt. xxvii. 23; Acts xvi. 30; xxi. 37; ἔφη μεγάλῃ τῇ φωνῇ, Acts xxvi. 24; ἀποκριθεὶς ἔφη, Mt. viii. 8; φησίν is interjected into the recorded speech of another [cf. W. § 61, 6], Mt. xiv.8; Acts xxv. 5, 22; xxvi. 25; also ἔφη, Acts xxiii. 35; φησίν, like the Lat. ait, inquit, is employed esp. in the later Grk. usage with an indefinite subject (‘impersonally’) [ef. man sagt, on dit, they say] (inserted in a sentence…
Read the full entry →φημί. A few miscellaneous exx. will suffice for this common verb—P Lille I. 5? (B.c. 260-59) els σπέρμα, πρὸς ais φίησι]ν ἔχειν mup(od) wy, ‘pour semence, en plus des 83 artabes de blé qu’il dit avoir” (Ed.), P Tebt II. 2801} (B.c. 126) ὧν ἔφη ἠγορα(κέναι) κατὰ συ(γγραφήν), ‘ which (space) he stated he had bought by a contract,” P Amh II. 3014 (1i/B.C.) ἔφη ékx@phoecv> ἐκ τῆς οἰκίας ἐν ἡ[μ]έραις ἴ, Ρ Flor I. 495 (a.p. 209) Σαραπίωνος, ὥς φηίσιν), [ἀπὸ τῆἸς μητροπόλεως, and 76. 1275 (A.D. 256) σὺν θεῷ φάναι προσδόκα ἡμᾶς, “if God pleases, expect us.” For the part. we may cite P Petr III. 30° (iii/B.c.) φαμένη καταστήσεσθαι πρός [με, “though she said that she would appear against me” (Edd.), and its frequent occurrence in the subscriptions of letters in such phrases as— P Ryl II. 1558 (A.p. 138-61) ἔγραψα ὑ[πὲ]ρ αὐτῆς καῇ] Tov κυρίου φαμένων μὴ εἰδ[έν]αι γράμ[ματα, and 20. $827 (A.D. 156)…
Read the full entry →φημί (phēmi) — to assert.
φημί, φῄς, φηις
[Refs 5th c.BC+], cf. Hdn.Gr.2.147, 419; φησί (apocopation φή [Refs 6th c.BC+]; plural φᾰμέν, φᾰτέ, φᾱσ; Doric dialect φᾱμί, φᾱσί or φᾱτί [Refs 5th c.BC+], 3rd.pers. plural φαντ; Aeolic dialect φᾶμι [Refs 7th c.BC+], 2nd pers. singular φαῖσθα [Refs 7th c.BC+], 3rd.pers. plural φαῖσι [Refs 7th c.BC+]aorist 2 ἔφην, Epic dialect φῆν [Refs 8th c.BC+], Epic dialect φῆσθα [Refs 8th c.BC+]; ἔφη, Epic dialect φῆ, Doric dialect φᾶ [Refs 5th c.BC+]; 1st pers. plural ἔφᾰμεν [Refs 5th c.BC+]; 2nd pers. plural ἔφᾰτε [Refs 5th c.BC+]; 3rd.pers. plural ἔφασαν, Epic dialect φάσαν [Refs 8th c.BC+]; φάθι is found in codices of [Refs 5th c.BC+]; subjunctive φῶ, φῇς, φῇ, Epic dialect φῇσιν [Refs 8th c.BC+]; Doric dialect 3rd.pers. plural subjunctive φᾶντι [Refs]; optative φαίην, 1st pers. plural φαῖμεν [Refs 8th c.BC+], 3rd.pers. plural φαῖεν…
Read the full entry →φημί
phemi
properly, the same as the base of 5457 and 5316; to show or make known
one's thoughts, i.e. speak or say:--affirm, say. Compare 3004.
see GREEK for 5457
see GREEK for 5316
see GREEK for 3004
φημί
v.
I say
φημί Root ΦΑ, cf. φάω the imperf. act. should be ἔφην, like the aor2, but ἔφασκον was generally used instead. Radical sense: to declare, make known; and so, to say, affirm, assert, either absol., or foll. by inf. or by acc.; the inf. is often omitted, σὲ κακὸν καὶ ἀνάλκιδα φήσει (sc. εἶναι) Il.; but also, Κορινθίους τί φῶμεν; what shall we say of them? Xen.:—then, since what one says commonly expresses a belief or opinion, to think, deem, suppose, Il.; φαίης κε ζάκοτόν τέ τιν᾽ ἔμμεναι ἄφρονά τε you would say, would think, he was . . , id. Il.; μὴ φαθὶ λεύσσειν think not that you see, Theocr.
Special Phrases:
φασί, they say, it is said, Hom., attic; but in Prose also φησί, like French on dit, Dem.; (so Lat. inquit, ait).
Read the full entry →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
68 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 66 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 28 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 γὰρ ὠνόμασε θεοῦ, διότι ζωτικώτατον τὸ πνεῦμα, ζωῆς δὲ θεὸς αἴτιος, τὸ δὲ φῶς φησιν ὅτι ὑπερβαλλόντως καλόν (Gen.
ὁ δὲ θεὸς τοὐντεῦθεν ἤλεγχεν ἤδη τὸν Κάιν φονέα τἀδελφοῦ γενόμενον καί θαυμάζω, φησίν, εἰ περὶ ἀνδρὸς ἀγνοεῖς εἰπεῖν τί γέγονεν, ὃν αὐτὸς ἀπολώλεκας.
ἐλπίσατε, φησίν, ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν Ἰησοῦν.
ἑαυτοῦ κατάγωσιν, καὶ τοῦτο προσδέξωνται. ἐπετίθουν δὲ καὶ Μητροδώρωι τὰ γνάφαλλα, ὁ δʼ οὐκ ἔφη λήψεσθαι. ἐπιμέλου δὲ καὶ σαυτοῦ ἵνα ὑγιαίνηις. ἔρρωσο. Φαρμοῦθι κα.
εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη. Πύρρος ὁ δεσμοφυλακήσας οὐχ ηὑρέθη ὑπὸ τοῦ ἀποσταλέντος ἐν Κροκοδίλων πόλει, ἐὰν δὲ μετὰ
ἀντίγραφον τοῦ δοθέντος ἡμῖν παρὰ Κλέωνος τοῦ Ἰάσονος καὶ Σωστράτου τοῦ ἀδελφοῦ περὶ ὧν φασιν ἀδικεῖσθαι ὑπʼ Ἀμμωνίου τοῦ οἰκονόμου. σπούδασον οὖν ὅπως τὰ δίκαια αὐτοῖς γένηται καθότι ἀξιοῦσιν
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-ASF — Interrogative pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
I-ASF Part of Speech: Interrogative pronoun Case: Accusative Number: Singular Gender: Feminine
568 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 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
Every reference is on the Strong's page.
Counted over the 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word κατηγορία (kategoria) means 'accusation' or 'charge.' It is derived from κατήγορος and is used in various contexts, including legal and logical discussions. In the New Testament, it appears in references to accusations against individuals, such as in John 18:29 and 1 Timothy 5:19. The lexicons do not present significant disagreements on its meaning.
* κατηγορία, -ας, ἡ
(< κατήγορος),
an accusation, charge: c. gen. pers., Jo 18:29; seq. κατά, c. id., I Ti 5:19; c. gen. rei, Tit 1:6.†
κατηγορία, -ας, 7, (κατήγορος), [fr. Hdt. down], aceusation, charge: w. gen. of the pers. accused, Lk. vi. 7 RG LTrmrg.; [Jn. xviii. 29 T WH]; κατά τινος, Jn. xviii. 29[RGL Tr]; 1 Tim. v.19; w. gen. of the crime, Tit. rh (pe
κατηγορία. P Oxy II. 2371 7 (Α.0. 186) τότ᾽ ἐὰν θαρρῇ τοῖς τῆς κατηγορίας ἐλέγχοις, τὸν μείζονα ἀγῶνα ε[ἰ]σελεύσεται, “if Part IV. , κατισχυω he has confidence in the proofs of his accusation, he shall enter upon the more serious law-suit ” (Edd.), Michel 45842 (c. B.C. 165) πολλὰς καὶ ψευδεῖς κατηγορίας πο[ιησαμένων τινῶν.
κατηγορία (katēgoria) — accusation.
κατηγορ-ία,
Ionic dialect -ιη, ἡ, accusation, [Refs 5th c.BC+]; opposed to αἰτία (expostulation), [Refs 5th c.BC+]; opposed to ἀπολογία [Refs 5th c.BC+]; κ. ἐγένοντο πολλαὶ τῶν Ἀθηναίων charges were made against.., [Refs 5th c.BC+]; εἰ.. ἐπὶ τοῖς πεπραγμένοις κατηγορίας ἔχω I am liable to accusation, [Refs 4th c.BC+]
II. in Logic, predication, [Refs 4th c.BC+]; especially affirmative predication, opposed to στέρησις, [Refs]
II.2. predicate, [Refs 4th c.BC+]
II.3. more frequently, category, head of predicables, [Refs 4th c.BC+]
κατηγορία
kategoria
from 2725; a complaint ("category"), i.e. criminal charge:--accusation
(X -ed).
see GREEK for 2725
κατηγορία, ας, ἡ
n.f.
a charge, accusation
κατηγορία katēgoria 3x
an accusation, crimination, Jn. 18:29; 1 Tim. 5:19; Tit. 1:6*
κατηγορία κατηγορία, ἡ, an accusation, charge, Hdt., Thuc., etc.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
τούτων οὖν τῶν γονέων τίς ἱκανὸς ὑποστῆναι κατηγορίαν;
καὶ ταῦτα μὲν ὑπὲρ τοῦ μηδὲν ἀδικεῖν αὐτὸς ἔλεγε, προσενεκάλει δὲ καὶ κατηγορίαν ἐποιεῖτο, ὅτι μητρὸς ὢν ἀδελφὸς τῆς αὐτοῦ καὶ συζεύξας αὐτῷ τὰς θυγατέρας ἐπιτάγμασιν ἐκτρυχώσειε χαλεποῖς, εἴκοσιν ἐτῶν ἀριθμὸν ἐν αὐτοῖς κατασχών.
λημματίσαι τῷ κυριακῷ λόγῳ ἢ ἀντιλέγοντα ἐπʼ ἐμὲ ἀποστεῖλαι περὶ τούτου καταστησόμενον πρὸς τὴν κατηγορίαν. ἐρρῶσθαί σε εὔχομαι ἔτους ζ Θὼθ λ … … … κη … ρ
κυρίου μου διασημοτάτου ἡγεμόνος Αὐγουσταμνικῆς, Φλαουίου Ἰουλίου Αὐσονίου πρὸς τὸ ἐπ … ἵνα γένηται κατηγορία αὐτοῦ ν … … κασπου … ι αὐτὸν τη … αὐτοῦ ενφ
φέρω (phero) is a versatile Greek verb meaning to bear, carry, or bring. It can imply physical carrying, enduring, or producing something, and is used in various contexts throughout the New Testament, such as in Luke 23:26 and Hebrews 1:3. The word is built from roots suggesting motion and can also convey metaphorical meanings, like being influenced or prompted. Notably, lexicons differ on the nuances of its use in specific contexts.
On the distinction between these words Lobeck (Phrynichus, p. 585) has the following remarks: ‘ Inter φέρω et φορέω hoc interesse constat, quod iilud actionem simplicem et transitoriam, hoc autem actionis ejusdem continuationem significat ; verbi caus ἀγγελίην φέρειν, est alicujus rei nuncium afferre, Herod. iii. 53 et 122; v.143 ἀγγελίην φορέειν, ili. 34, nuncii munere apud aliquem fungi. Hine et φορεῖν dicimur ea que nobiscum circumferimus, quibus amicti indutique sumus, ut ἱμάτιον, τριβώνιον, δακτύλιον φορεῖν, tum que ad habitum corporis pertinent.’ He proceeds, however, to acknowledge that this distinction is by no means constantly observed even by the best Greek authors. It is, therefore, the more noticeable, as an example of that accuracy which so often takes us by surprise in the use of words by the writers of the N. T., that they are always true to this rule. On the six…
Read the full entry →φέρω
[in LXX chiefly for בּוֹא. hi., also for נשׂא, etc. ;]
to bear;
to bear, carry: c. acc, Lk 23:26 24:1, Jo 19:39, He 1:3 (v. Westc., in l.); pass., Ac 2:2 27:15, 17 He 6:1, II Pe 1:17, 18; of the mind, II Pe 1:21.
φέρω; (allied to Germ. fahren, fahren, [Eng. bear, etc. Scotch bairn, ete. etc.; οἵ. Curtius §411]); impf. ἔφεpov; Pass., pres. φέρομαι ; impf. ἐφερόμην ; fut. act. οἴσω (Jn. xxi. 18; Rev. xxi. 26) 5 1 aor. ἤνεγκα, ptep. ἐνέγκας; 2 aor. inf. ἐνεγκεῖν (Mt. vii. 18T WH); 1 aor. pass. ἠνέχθην (2 Pet. i. 17, 21); [ef WH. App. p. 164; B. 68 (60); W.90 (85sq.); esp. Veitch p. 668 sq.]; fr. Hom. down; Sept. for 827 and Nw); do bear, ie. 1 10 carry; a. to carry some burden: τὸν σταυρὸν ome σθέν τινος, Lk. xxiii. 26 ; to bear with one’s self (which the Grk. writ. express by the mid.), [A. V. to bring]: τί, Lk. xxiv. 1; Jn. xix. 39. b. to move by bearing; pass. like the Lat. feror i.g. moveor, to be conveyed or borne, with a suggestion of speed or force (often so in prof. auth. fr. Hom. down): of persons borne in a ship over the sea, [A. V. to be driven], Acts xxvii. 15,17; of a gust of wind, to…
Read the full entry →φέρω. (1) “bring,”’ “carry”: P Tebt II. 418% (iii/a.p.) καλῶς ποιήσεις, ἄδελφε, [elav εἰσέρχῃ ἐνεγκὼν μετὰ σεαυτοῦ τὴν γυναῖκά μου, ‘you will do well, brother, to come up and bring my wife with you” (Edd.), 26. 42158 (ili/A.D.) (= Selections, p. 106) τὸ κιτώνιον αὐτῆς τὸ λευκὸν τὸ παρὰ col ἔνιγκον épx[d]pevos, τὸ δὲ καλλάϊνον μ[ὴ] ἐνίγκῃς, “her tunic, the white one which you have, bring when you come, but the turquoise one do not bring,” P Grenf IT. 73% (late iii/A.p.) (as now read by Deissmann LAE* Ὁ. 214) ot νεκροτάφοι ἐνηνόχασιν (cf. Pro/eg. p. 154) ἐνθάδε εἰς Toerd τὴν ἸΤολιτικὴν τὴν πεμφθεῖσαν εἰς ἤθασιν ὑπὸ τῆς ἡγεμονίας, ‘‘the grave-diggers have brought here to Toéto Politika, who had been sent into the Oasis by the government,’ P Fay 1343 (early iv/A.D.) φέρων εἰ δόξαν σοι τὴν ὕαλον, “bring, if you please, the crystal” (Edd.), and 26. 1367 (iv/a.D.) ἀπαντήσατε ἀπ᾽ ἑαυτῶν mpd τοῦ…
Read the full entry →φέρω (pherō) — to bear/lead.
φέρω
(Locrian dialect φάρω [ᾰ], [Refs 5th c.BC+], only present and imperfect (late 1 aorist 3rd.pers. plural ἤφεραν [Refs 8th c.BC+]: Epic dialect forms, 2nd pers. plural imperative φέρτε [Refs 8th c.BC+]; 2nd pers. singular subjunctive φέρῃσθα [Refs 3rd c.BC+]; 3rd.pers. singular subjunctive φέρῃσι [Refs 8th c.BC+]; Epic dialect infinitive φερέμεν [Refs 8th c.BC+]imperfect ἔφερον, Epic dialect φέρον [Refs]; also φέρεσκε, φέρεσκον (3rd.pers. plural), [Refs 8th c.BC+]
II. future οἴσω [Refs 8th c.BC+]; Doric dialect οἰσῶ [Refs 3rd c.BC+]; 1st pers. plural οἰσεῦμες [Refs]; 3rd.pers. plural ηοίσοντι [Refs]: the following active forms are not future in sense, imperative οἶσε [Refs 8th c.BC+]; 3rd.pers. plural οἰσόντων [Refs 5th c.BC+]; infinitive οἴσειν [Refs 5th c.BC+], Epic…
φέρω
phero
a primary verb -- for which other, and apparently not cognate ones are
used in certain tenses only; namely,
oio oy'-o;
and enegko en-eng'-ko
to "bear" or carry (in a very wide application, literally and
figuratively, as follows):--be, bear, bring (forth), carry, come, +
let her drive, be driven, endure, go on, lay, lead, move, reach,
rushing, uphold.
φέρω
v.
I carry, bear, bring, lead
φέρω pherō 66x
to bear, carry, Mk. 2:3; to bring, Mt. 14:11, 18; to conduct, Mt. 17:17; Jn. 21:18; to bear, endure, Rom. 9:22; Heb. 12:20; 13:13; to uphold, maintain, conserve, Heb. 1:3; to bear, bring forth, produce, Mk. 4:8; Jn. 12:24; 15:2; to bring forward, advance, allege, Jn. 18:29; Acts…
Read the full entry →φέρω from Root ἘΝΕΚ or ἘΝΕΓΚ come ἤνεγκον and ἤνεικα from Root ΟΙ comes οἴσω in pl. always Radic. sense, to bear, Lat. fero:
to bear or carry a load, Hom., attic; of a woman with child, Aesch., Soph.
to bear, bear along, implying motion, πόδες φέρον Il.; horses are said ἅρμα φέρειν id. Il.; of a wind, Hom.; ὁ βορέας εἰς τὴν Ἑλλάδα φέρει is fair for Greece, Xen.
to bear, endure, suffer, Od., etc.; of wine, τὰ τρία φέρων bearing three parts of water, instead of ἴσον ἴσωι, Ar.:—often with Advs., βαρέως, δεινῶς, χαλεπῶς φέρειν τι, like Lat. aegre, graviter ferre, to bear impatiently, take ill or amiss, opp. to κούφως, ῥαιδίως φέρειν, Lat. leviter ferre, to bear patiently, take easily, Hdt., attic:—such phrases are constructed mostly c. acc. rei; sometimes, c. dat. only, βαρέως φέρειν τοῖς παροῦσι…
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
66 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 68 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 142 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.
ταῖς διανοίαις ἐπὶ τὴν πρώτην τῶν ὅλων γένεσιν, ὅτε πρὸ ἡλίου καὶ σελήνης παντοῖα μὲν φυτά, παντοίους δὲ καρποὺς ἤνεγκεν ἡ γῆ, καὶ θεασάμενοι ταῖς διανοίαις ἐλπιζέτωσαν ὅτι καὶ αὖθις οἴσει κατὰ πρόσταξιν τοῦ πατρός, ὅταν αὐτῷ δοκῇ μὴ προσδεηθέντι…
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·
ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.
ποιήσαις ἐνθυμηθεὶς ἵνα μηθεὶς ἡμᾶς τῶν ὑπὸ σὲ γραμματέων ἀδικῆι. τὰ δὲ ἄλλα ὁ φέρων σοι τὴν ἐπιστολὴν ἐρεῖ. ἔρρωσο.
γε ἐμβαδικὸν νήσου πυροῦ ξ καὶ κάτεργον ἁμάξης πυροῦ κε γίνονται πε ὧν φέρει … προέχειν Μυρσίνην κροτῶνος α, τῆι αὐτῆι δέδωκα ὅτε ἔτεκεν κροτῶνος 𐅵 γίνεται α
ιβιος τέκνων … … ος ἐπὶ κλίμακος … … Διδυμ διὰ Πέλοπος … ηνέχθη πρὸς … αὐτ Σεντοτοέους … ἐξ Ἑρμώνθ … ταριχευτ … μονκαμεν διὰ Στάχυος
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
480 occurrences in the New Testament, rendered 48 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 473 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
559 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 548 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 708 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.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-GSM — Demonstrative pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
D-GSM Part of Speech: Demonstrative pronoun Case: Genitive Number: Singular Gender: Masculine
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
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