John 19:30 — Word Study
N1904ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
BSAWhenhote thenoun tooklambanō▸ theho sour wineoxos [vinegar, a type of sour drink] <the>ho JesusIēsous He said;legō▸ It has been finished.teleō■✻ [completed, fully accomplished] Andkai having bowedklinō▸ [laying down, humbling] theho headkephalē He yielded upparadidōmi▸ [delivered, surrendered] theho spirit.pneuma [breath, the vital principle]
| Greek | English | Parsing |
|---|---|---|
| ὅτε | When | Adverb |
| οὖν | then | Conjunction |
| ἔλαβεν | took | Verb, second aorist, active |
| τὸ | the | Article, accusative, singular |
| ὄξος | sour wine | Noun, accusative, singular |
| ὁ | <the> | Article, nominative, singular |
| Ἰησοῦς | Jesus | Noun, nominative, singular |
| εἶπεν· | He said; | Verb, second aorist, active |
| τετέλεσται. | It has been finished. | Verb, perfect, passive |
| καὶ | And | Conjunction |
| κλίνας | having bowed | Verb, aorist, active |
| τὴν | the | Article, accusative, singular |
| κεφαλὴν | head | Noun, accusative, singular |
| παρέδωκεν | He yielded up | Verb, aorist, active |
| τὸ | the | Article, accusative, singular |
| πνεῦμα.¶ | spirit. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit. |
| KJV | When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. |
| ASV | When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit. |
| YLT | when, therefore, Jesus received the vinegar, he said, 'It hath been finished;' and having bowed the head, gave up the spirit. |
| WEB | When Jesus therefore had received the vinegar, he said, “It is finished!” Then he bowed his head and gave up his spirit. |
| BBE | So when Jesus had taken the wine he said, All is done. And with his head bent he gave up his spirit. |
Where they part company is ὄξος — see How Translations Differ.
The sentence is structured with a main clause followed by a participial phrase and another main clause, emphasizing the sequence of actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbλαμβάνω
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 19:30
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 Crucifixion of Jesusgenerated
John 19:30 captures the moment when Jesus, after receiving sour wine, proclaims, "It is finished". This declaration signifies the completion of His earthly mission, fulfilling the prophecies and the purpose for which He came. This moment is crucial as it marks the end of His suffering and the beginning of salvation for humanity, echoing the themes of sacrifice and redemption found throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 19:28 | After this, knowing that everything had now been accomplished, and to fulfill the Scripture, Jesus said, “I am thirsty.” |
| 2 | John 4:34 | Jesus explained, “My food is to do the will of Him who sent Me and to finish His work. |
| 3 | John 17:4 | I have glorified You on earth by accomplishing the work You gave Me to do. |
| 4 | Genesis 3:15 | And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel. ” |
| 5 | Psalm 22:15 | My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth. You lay me in the dust of death. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — τελέω, teleōgenerated
The word τελέω (transliterated as teleō) means to finish or complete. It is a perfect passive indicative verb, indicating that the action has been completed with ongoing results. This word encapsulates the fulfillment of Jesus' mission, emphasizing that nothing more is needed for salvation.
The perfect tense suggests that the work is not just finished but remains in a state of completion. This is a definitive statement about the sufficiency of Christ's sacrifice, indicating that all that was required for atonement has been accomplished.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase It is finished captures the finality of Jesus' mission. The KJV and ASV also use It is finished, maintaining the same theological weight.
Where translations differ is in the rendering of ὄξος — sour wine (BSB) versus vinegar (KJV, ASV). The translations agree on the essential meaning of Jesus' declaration.
Sentence Structuregenerated
The verse contains several clauses, with the main verb being ἔλαβεν, He took. This verb is followed by a direct quotation of what Jesus said, forming a cohesive statement of His actions and words.
The structure includes participial phrases like κλίνας, having bowed, which describe Jesus' actions as He fulfills His mission. The flow of the sentence builds towards the climactic declaration of completion.
Septuagint Backgroundgenerated
The word πνεῦμα (i.e., pneuma) is used in the Septuagint to translate the Hebrew רוּחַ (H7307), meaning breath or spirit. This connection emphasizes the significance of Jesus yielding up His spirit at the moment of His death.
The term τελέω does not have a direct equivalent in the Septuagint but relates to the concept of completion found in various contexts throughout the Old Testament.
In plain words — the whole versegenerated
John 19:30 tells us that after receiving sour wine, Jesus declared, "It is finished," signifying the completion of His work. He then bowed His head and gave up His spirit, marking the end of His earthly ministry.
Frequently Asked Questionsgenerated
Jesus is declaring that His mission to provide salvation through His death is complete, fulfilling the prophecies and the purpose of His coming.
Sour wine was offered to Jesus as a means of alleviating His thirst during crucifixion, fulfilling the prophecy in Psalm 69:21.
Bowing His head signifies submission and peace in His final moments, indicating that He willingly gave up His spirit.
This verse encapsulates the ultimate sacrifice of Jesus, showing that His death was intentional and necessary for the redemption of humanity.
Reflection Questionsgenerated
- What does it mean for me that Jesus declared 'It is finished'?
- How can I live in light of the completed work of Christ?
- In what areas of my life do I need to trust in the sufficiency of Jesus' sacrifice?
- How can I share the message of Jesus' completed work with others?
The early church on this verse — how the Fathers read it
Early church fathers comment on this pivotal moment. Their writings reflect on the significance of Jesus' declaration and the nature of His sacrifice.
Nailed upon the cross, he exhibited many notable signs by which his death was distinguished from all others. By his own free will, he dismissed from him his spirit with a word, anticipating the executioner’s work.Early Church Fathers on John 19 →
He cried out with a loud voice to the Father, “I commend my spirit” and freely departed from the body. He did not wait for death, which was lagging behind as it were in fear to come to him.Early Church Fathers on John 19 →
The only-begotten God had the power of laying down his life and of taking it up again. After the drought of vinegar, when he had shown that his work of human suffering was finished and in order to accomplish in himself the mystery of…Early Church Fathers on John 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 19:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen Jesus therefore had received the vinegar,.... Of the Roman soldiers, who offered it to him, either by way of reproach, or to quench his thirst; and he drank of it, as is very likely: he said, it
Read John Gill on John 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
Read Robert Jamieson on John 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen Christ had tasted the vinegar, he said, It is finished; that is, I have now done and suffered all things which lay upon me in this life to do and suffer. Having said this, he bowed his head, and gave up the ghost. They are terms expressive of death, and our Saviour’ s free surrender of his soul unto his Father.
Read Matthew Poole on John 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. Ver. 30. It is finished] Christ would not off the cross till all were done that was here to be done; that which remained being rather a play than a work to him. The consideration whereof should cast us into a real ecstasy of joy and admiration; nothing like that counterfeit ecstasy whereinto Rondeletius saw a priest at Rome to feign himseff to fall whenever he heard those words of Christ, Consummatum est, It is finished. But the physician observing this counterfeit careful in his fall to lay his head in a soft place, he suspected the dissimulation, and by the threats of a…
Read John Trapp on John 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) It is finished.—That is (comp. John 19:28, and John 17:4), the work which God had given Him to do. (Comp. Notes on Matthew 27:50, and Luke 23:46.) This word is the expression by Jesus Himself of what St. John had expressed by saying, “Jesus knowing that all things were now finished, that the Scriptures should be fulfilled.” The order of the seven words of the cross will be, (1) “Father, forgive them, for they know not what they do” (Luke 23:34); (2) “Verily I say unto thee, To-day shalt thou be with Me in Paradise” (Luke 23:43); (3) “Woman, behold thy son,” “Behold thy mother” (John 19:26-27); (4) “Eli, Eli, lama sabachthani?” (Matthew 27:46, Mark 15:34); (5) “I thirst” (John 19:28)…
Read Charles John Ellicott on John 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. It is finished] As if he had said: "I have executed the great designs of the Almighty - I have satisfied the demands of his justice - I have accomplished all that was written in the prophets, and suffered the utmost malice of my enemies; and now the way to the holy of holies is made manifest through my blood." An awful, yet a glorious finish. Through this tragical death God is reconciled to man, and the kingdom of heaven opened to every believing soul. "Shout heaven and earth, this SUM of good to MAN!" See Clarke on Matthew 27:50. The prodigies which happened at our Lord's death, and which are mentioned by the other three evangelists, are omitted by John, because he found the…
Read AdamClarke on John 19 →CambridgeThe Cambridge Bible for Schools and Colleges30. received] He had refused the stupefying draught (Matthew 27:34; Mark 15:23), which would have clouded his faculties: He accepts what will revive them for the effort of a willing surrender of His life.It is finished] Just as the thirst was there before he expressed it, so the consciousness that His work was finished was there (John 19:28) before He declared it. The Messiah’s work of redemption was accomplished; His Father’s commandment had been obeyed; types and prophecies had been fulfilled; His life had been lived, and His teaching completed; His last earthly tie had been severed (John 19:26-27); and the end had come. The final ‘wages of sin’ alone remained to be paid.he bowed his…
Read Cambridge on John 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Vinegar—The poscha or acid drink sufficiently stimulant to quench thirst, used by the common soldiery. It is finished—That is, the great work of suffering is finished. Primarily it thus has a reference to the past.
Read Daniel Denison Whedon on John 19 →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
When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit.
When Jesus therefore had received the vinegar, he said, “It is finished!” Then he bowed his head and gave up his spirit.
When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit.
When he had received the sour wine, Jesus said, “It is completed!” Then he bowed his head and gave up his spirit.
Tyndale line
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit.
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit.
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and expired.
Nowe when Iesus had receiued of the vineger, he saide, It is finished, and bowed his head, and gaue vp the ghost.
Strictly literal
When therefore Jesus had received the vinegar, he said, It is finished; and having bowed his head, he delivered up his spirit.
when, therefore, Jesus received the vinegar, he said, 'It hath been finished;' and having bowed the head, gave up the spirit.
when, therefore, Jesus received the vinegar, He said, “It has been accomplished.” And having bowed the head, gave up the spirit.
When Jesus had taken the sour wine, he said, “It is finished.” He bowed his head and gave up his spirit.
From the Latin
Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.
Simplified
After he'd had the vinegar, Jesus said, “It's finished!” Then he bowed his head and breathed his last.
So when Jesus had taken the wine he said, All is done. And with his head bent he gave up his spirit.
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.
Cum ergo accepisset Jesus acetum, dixit : Consummatum est. Et inclinato capite tradidit spiritum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܕ ܕܝܢ ܫܩܠ ܗܘ ܚܠܐ ܝܫܘܥ ܐܡܪ ܗܐ ܡܫܠܡ ܘܐܪܟܢ ܪܫܗ ܘܐܫܠܡ ܪܘܚܗ
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.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
The standard critical text of the New Testament.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
The previous edition, still widely cited.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
The Society of Biblical Literature edition, freely licensed.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
The edition that turned scholarship toward the earliest manuscripts.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
An independent critical text built from the oldest witnesses then known.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
A recent critical edition following documentary evidence closely.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
The reading of the majority of surviving manuscripts.
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· τετέλεσται. καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in John 19:30
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 ὅτε (transliterated as hote) is a temporal particle meaning 'when.' It is used to indicate specific times or events, often with different verb tenses, such as the indicative, subjunctive, or optative. The New Testament frequently employs it to denote moments in the past or future, appearing in various contexts across multiple books.
ὅτε, temporal particle (correlat. of πότε, τότε),
when; c. indic., (so generally in cl., but also c. optat., subjc.; LS, s.v.), most freq. c. aor., Mt 9:25, Mk 1:32, Lk 4:25, Jo 1:19, Ac 1:13, Ro 13:11, Ga 1:15, Re 1:17, al.; c. impf., Mk 14:12, Jo 21:18, Ro 6:20, I Th 3:4, al.; c. pf., since, now that, Read the full entry →
ὅτε, a particle of time, [fr. Hom. down], when; ale with the Indicative [W. 296 (278) sq.]; indie. present (of something certain and customary, see Herm. ad Vig. p. 913 sq.), while: Jn. ix. 4; Heb. ix.17; w. an historical pres. Mk. xi. 1. w. the imperfect (of a thing done on occasion or customary): Mk. xiv. 12; xv. 41; Mk. vi. 21 RG; Jn. xxi. 18; Acts xii. 6; xxii. 20; Ro. vi. 20; vii. 5; 1 Co. xiii.11; Gal. iv. 3; Col. iii. 7; 1 Th. iii. 4; 2 Th. iii. 10; 1 Pet. iii. 20. w. an indice. aorist, Lat. quom w. plupf. (W. § 40, 5; [B. § 137, 6]): Mt. ix. 25; xiii. 26,48; xvii. 25 [RG]; xxi. 34; Mk. i. 32; iv. 10; Vili. 19; xv. 20; Lk. ii. 21 sq. 42; iv. 25; vi. [3 LT WH], 13; xxii. 14; xxiii. 33; Jn. i. 19; ii. 22; iv. 45 [where Tdf. ὡς], ete.; Acts i. 13; viii. 12,39; xi. 2; xxi. 5, 35; Xxvil. 39; xxviii. 16; Ro. xiii. 11 (“than when we gave in our allegiance to Christ;” Lat. quom Christo…
Read the full entry →ὅτε (hote) — when.
ὅτε,
also [Refs 5th c.AD+] H., Doric dialect ὅκα, Aeolic dialect ὄτα (which see), Relat. adverb, formed from the Relat. stem ὁ- and τε (see. τε B), answering to demonstrative τότε and interrogative πότ; properly of Time, but sometimes passing into a causal sense (compare ὁπότε).
__A of Time, when, at the time when,
__A.I Constr.:
__A.I.1 with indicative to denote single events or actions in past time, with imperfect or aorist, when, [Refs 8th c.BC+]pluperfect, [Refs 5th c.BC+]; whither are gone the boasts, [which we made] when we said.. ? [Refs 8th c.BC+]; rememberest thou not [the time] when.. ? [Refs 8th c.BC+]; ἄκουσα εὐχομένης ὅτ᾽ ἔφησθα.. [Refs 8th c.BC+]
__A.I.1.b with present, of a thing always happening or now going on,[Refs 8th c.BC+]
ὅτε
hote
from 3739 and 5037; at which (thing) too, i.e. when:--after (that), as
soon as, that, when, while.
see GREEK for 3739
see GREEK for 5037
ὅτε
Adv
when
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
106 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 101 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
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…
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…
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
καὶ σιτομέτρην συναπόστειλον, ὃς ἀποκαταστήσει πρὸς ἡμᾶς. γίνωσκε δὲ τὰς τιμὰς ἐπευωνιζούσας ἑκάστης ἡμέρας, ὅτε μὲν ἡμιωβέλιον , ὅτε δὲ ὀβολοῦ τέταρτον . καὶ τοῦτο ποιήσας ἐν τάχει χαριεῖ
καταφθείρει ἐγκόπτων αὐτοῖς. διὰ τό, ἀφαιρουμένου τῶν μελισσουργῶν αὐτοῦ βίαι σμήνη ρ, Σώστρατος παρεπιδημῶν, ὅτε ἐπὶ τὸν ὀπισμὸν ἀνέπλευσεν, ἐντυχὼν Διονυσίωι τῶι παρὰ Ζηνοδώρου ἐνεφάνισεν, καὶ ἐκεῖνος φοβηθεὶς ἀφῆκε
πυροῦ κε γίνονται πε ὧν φέρει … προέχειν Μυρσίνην κροτῶνος α, τῆι αὐτῆι δέδωκα ὅτε ἔτεκεν κροτῶνος 𐅵 γίνεται α 𐅵, … πυροῦ 𐅵 δ, Μυρσίνηι ἄλλη α 𐅵
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
λαμβάνω (lambanō) means both 'to take' and 'to receive,' covering a wide range of applications from literal actions like grasping or seizing to more abstract uses such as accepting ideas or concepts. It appears frequently in the New Testament, often in contexts involving physical actions (e.g., taking bread in Mt 26:26) or receiving something (e.g., receiving a message in Jn 6:21). The lexicons note that the word can also imply a sense of violence or urgency in some contexts.
λαμβάνω,
[in LXX chiefly for לקח, also for נשׂא, לכד, אחז, etc.;]
to take, lay hold of: absol., Mt 26:26, Mk 14:22; c. acc. rei, Mt 5:40 26:52, al. mult.; c. acc. pers., Mt 21:35, Mk 12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mt 13:31 14:19, al.; so also indic., Mk 7:27, Jo 19:1, 40, Re 8:5, al.; metaph., c. acc. rei, ἀφορμήν, Ro 7:8, 11; ὑδόδειγμα, Ja 5:10; id. c. acc. pers.…
Read the full entry →λαμβάνω; impf. ἐλάμβανον; fut. λήψομαι, (LT Tr WH λήμψομαι, an Alexandrian form; 568 8. v. M, μ); 2 aor. ἔλαβον (2 pers. plur. once [in Tdf. 7 after B*] ἐλάβατε, 1 Jn. ii. 27; see reff. s. v. ἀπέρχομαι, init.), impv. λάβε (Rey. x. 8 54.), not λαβέ (W. § 6,1 a.; B. 62 (54)); pf. εἴληφα, 2 pers. εἴληφας [and εἴληφες (Rev. xi. 17 WHI; see xomidw); on the use of the pf. interchangeably with an aor. (Rey. v. 7; viii. 5, ete.) οἵ. B. 197 (170) ; W. 272 (255); Jebb in Vincent and Dickson’s Mod. Grk. 2d ed. App. §§ 67, 68], ptep. εἰληφώς ; [Pass., pres. ptep. λαμβανόμενος ; pf. 3 pers. sing. εἴληπται, Jn. viii. 4 ὙΠ το. (rejected section)]; Sept. hundreds of times for n>), very often for 8wW3, also for 729 and several times for 108; [fr. Hom. down]; I. to take,i.e. 1. to take with the hand, lay hold of, any pers. or thing in order to use it: absol., where the context shows what is taken, Mt.…
Read the full entry →λαμβάνω in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78, Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.) ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document, act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) | ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you get any lentils send them to me by Katoitus " (Edd.), and 76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you received.” Similarly in connexion with money receipts, as 26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p. 109 has pointed out that in the case of all ostraca receipts known to him the writers were Romans, but see 7hed Ostr 1058…
Read the full entry →λαμβάνω (lambanō) — to take.
λαμβάνω,
future λήψομαι (λήψω only late, variant in [LXX]; Ionic dialect λάψομαι [Refs 5th c.BC+]; Doric dialectfuture 2nd pers. singular λαψῇ [Refs 5th c.BC+], infinitive λαμψεῖσθαι [Refs 2nd c.BC+]aorist 2 ἔλᾰβον, Epic dialect ἔλλᾰβον [Refs 8th c.BC+]; Ionic dialect Iterat. λάβεσκον [Refs 8th c.BC+]; written λάβε in middle Ms. of [Refs 4th c.BC+] Attic dialectaccusative to [Refs 2nd c.AD+]: perfect εἴληφα [Refs 7th c.BC+]; Ionic dialect, Doric dialect, [Refs 5th c.BC+]; infinitive λελαβήκειν [Refs]: pluperfect εἰλήφειν [Refs 5th c.BC+] (κατα-); Doric dialect perfect subjunctive 3rd.pers. singular (παρ-) λελόνβῃ [Refs] —middle, aorist 2 ἐλαβόμην, Epic dialect ἐλλ-, [Refs 8th c.BC+]; Epic dialect reduplicate λελαβέσθαι [Refs]:—passive, future ληφθήσομαι [Refs 5th c.BC+]: aorist ἐλήφθην [Refs 5th c.BC+]; Ionic dialect ἐλάφθην [Refs 5th…
Read the full entry →λαμβάνω
lambano
a prolonged form of a primary verb, which is use only as an alternate
in certain tenses; to take (in very many applications, literally and
figuratively (properly objective or active, to get hold of; whereas
1209 is rather subjective or passive, to have offered to one; while
138 is more violent, to seize or remove)):--accept, + be amazed,
assay, attain, bring, X when I call, catch, come on (X unto), +
forget, have, hold, obtain, receive (X after), take (away, up).
see GREEK for 1209
see GREEK for 138
λαμβάνω
v.
I receive, take
λαμβάνω lambanō 258x
to take, take up, take in the hand, Mt. 10:38; 13:31, 33; to take on one’s self, sustain, Mt. 8:17; to take, seize, seize upon, Mt. 5:40; 21:34; Lk. 5:26; 1 Cor. 10:13; to catch, Lk. 5:5; 2 Cor. 12:16; to assume, put on, Phil. 2:7; to make a rightful or successful assumption of, Jn. 3:27; to conceive, Acts 28:15; to take by…
Read the full entry →λαμβάνω from Root ΛΑΒ The orig. sense of the word is two-fold, one (more active) to take, and the other (more passive) to receive
to take:
to take hold of, grasp, seize, Hom., etc.; the part seized in gen., the whole in acc., τὴν πτέρυγος λάβεν caught her by the wing, Il.; γούνων λάβε κούρην Od., etc.:—then, with gen. of part only, ποδῶν, γούνων, κόρυθος λάβεν took hold of the feet, etc., Il.
to take by violence, seize, carry off as prize or booty, Hom.
λ. δίκην, ποινάς, Lat. sumere poenas, to exact punishment, Eur., etc.; v. infr. II. 3.
of passions, feelings, etc., to seize, Hom., etc.; of fever and sudden illnesses, to attack, Hdt., attic
of a deity, to seize, possess, τινά Hdt.: of darkness, and the like, to occupy, possess, Aesch.
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
265 occurrences in the New Testament, rendered 76 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 258 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 650 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.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῶι ε ἔτει πρὸς τὰ ταύτης ἐκφόρια, καὶ λαβὼν τὴν εἰθισμένην διαγραφὴν ἐπικεχωρηκέναι ταύτηι τὴν ἑαυτοῦ δ μερίδα, ὃς καὶ παρὼν ἐπὶ τοῦ
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῷ πέμπτωι ἔτει πρὸς τὰ τῆς γῆς ἐκφόρια λαβὼν τὴν εἰθισμένην διαγραφήν. ὁ Ἁρκοννῆσις ἐπικεχώρηκεν ταύτῃ τὴν τετάρτην μερίδα πρὸς πυροῦ ἀρτάβας δέκα
τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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 ὄξος (i.e., oxos) means vinegar or sour wine, derived from the root for 'sharp'. It refers to a common drink for laborers and soldiers, often mixed with herbs. The New Testament mentions it in the context of Jesus' crucifixion (Matthew 27:48, Mark 15:36, Luke 23:36, John 19:29, 30).
ὄξος, -εος (-ovs), τό, (ὀξύς), vinegar (Aeschyl., Hippoer., Arstph., Xen., sqq.; for yn, Ruth ii. 14; Num. vi. 3, ete.); used in the N. T. for Lat. posca, i. 6. the mixture of sour wine or vinegar and water which the Roman soldiers were accustomed to drink: Mt. xxvii. 34 RLmrg., 48; Mk. xv. 36; Lk. xxiii. 36; Jn. xix. 29 sq.
ὄξος (oxos) — vinegar.
ὄξος, εος, τό,
(ὀξύς) poor wine, 'vin ordinaire', [Refs 5th c.BC+]
2. vinegar made therefrom, [Refs 5th c.BC+]; ἐς τὰς ῥῖνας ὄ. ἐγχέων, as a mode of torture, [Refs 5th c.BC+]
3. metaphorically, of a sour fellow, χὡνὴρ ὄ. ἅπαν [Refs 3rd c.BC+]
ὄξος
oxos
from 3691; vinegar, i.e. sour wine:--vinegar.
see GREEK for 3691
ὄξος, ους, τό
n.n.
vinegar, sour wine
ὄξος ὄξος, εος, ὀξύς poor wine, vin-de-pays, Ar., Xen.
vinegar made therefrom, Aesch., Ar.
metaph. of a sour fellow, Theocr.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
6 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
δυὰς μὲν οὖν προσθέσει μονάδος εἰς τριάδα φθείρεται μηκέτι μένουσα δυάς, τετρὰς δ’ ἀφαιρέσει μονάδος εἰς τριάδα, μεταθέσει δὲ τὸ Ι στοιχεῖον εἰς Η, ὅταν αἱ μὲν ἐγκάρσιοι παράλληλοι πρὸς ὀρθὰς διαναστῶσιν, ἡ δὲ πρὸς ὀρθὰς ἐπεζευγμένη πλαγιασθεῖσα…
προσέχετε ἀκριβῶς: Καὶ φαγέτωσαν οἱ ἱερεῖς μόνοι πάντες τὸ ἔντερον ἄπλυτον μετὰ ὄξους.
ὥσπερ γὰρ ὄξος καὶ οἶνος μεμιγμένα ἐπὶ τὸ αὐτὸ τὴν αὐτὴν ἡδονὴν οὐκ ἔχουσιν, οὕτω καὶ ἡ λύπη μεμιγμένη μετὰ τοῦ ἁγίου πνεύματος τὴν αὐτὴν ἔντευξιν οὐκ ἔχει.
ιη. ἐναρίστερα η. ἐν τῆι δευτέραι κδ, Χῖον α. ἐν τῆι ἐσωτάτηι κεράμια η, ὄξους ε, Χῖον α. ἐν τῶι προσταδίωι Χῖα ε. ἔρρωσο. Χίλων δʼ οὐκ ἔφη δύνασθαι
r Εὐκλῆς Ζήνωνι χαίρειν. εὐχαριστήσεις μοι τὰ κ κεράμια τοῦ ὄξους περὶ ὧν πλεονάκι σοι ἐμνήσθημεν δοὺς Μοσχίωνι τῶι παιδί. τὴν δὲ τιμὴν ὡς ἂν
ἡμῖν γενέσθω παρὰ ς … ποταμίτῃ οὖσι λαβὼν δραχμὰς τέσσερας καὶ ἐλαίου … καὶ ὄξους τὸ αὐτάρκες … πρὸς ὑπηρεσίαν … οἰκονομίαν καὶ ε … ὄσπρια τὰ παρὰ σοί
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 Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
τελέω is a verb meaning to complete, fulfill, or execute. It encompasses a range of actions from finishing a task to paying debts. In the New Testament, it is used in various contexts, such as fulfilling the law (Romans 2:27) and completing a journey (Matthew 10:23). The entries do not show significant disagreement.
τελέω, -ῶ
(< τέλος),
[in LXX for כָּלָה, pi., etc. ;]
to bring to an end, complete, finish: τ. δρόμον, II Ti 4:7; τ. λόγους, Mt 7:28 19:1 26:1; τ. παραβολάς, Mt 13:53; τ. πόλεις, Mt 10:23; pass., Re 15:8 20:3, 5, 7; c. ptcp., Mt 11:1.
to execute, perform, complete, fulfil: Lk 2:39, Ac 13:29, Ro 2:27, II Co 12:9, Ga 5:16, Ja 2:8,
τελέω, -@; 1 aor. ἐτέλεσα [cf. W. § 13, 3 c.]; pf. τετέλεκα (2 Tim. iv. 7); Pass., pres. 3 pers. sing. τελεῖται (2 Co. xii. 9 L TTr WH); pf. τετέλεσμαι ; 1 aor. ἐτελέσθην; 1 fut. τελεσθήσομαι; (τέλος) ; fr. Hom. down; 1. to bring to a close, to finish, to end : ἔτη, pass., passed, finished, Rev. xx. 3, 5, 7, ({so fr. Hom. and Hes. down; Aristot. h. a. 7, 1 init. p. 580°, 14 ἐν τοῖς ἔτεσι τοῖς δὶς ἑπτὰ τετεNeopevots]; τριῶν τελουμένων ἡμερῶν, Leian. Alex. 38); τὸν δρόμον (Hom. Il. 23, 373, 768; Soph. Electr. 726), 2 Tim. iv. 7; τοὺς λόγους, Mt. vii. 28 LT Tr WH; xix. 1; xxvi.1; τὰς παραβολάς, Mt. xiii. 53; [ἄχρι τελεσθῶσιν ai πληγαί, Rey. xv. 8]; a rare use is τελεῖν τὰς πόλεις, 1. 6. your flight or journey through the cities [R. V. ye shall not have gone through the cities, ete.], Mt. x. 23 (similar are ἀνύειν τοὺς τόπους, Polyb. 5, 8, 1; τὰ ἕλη, 3, 79,5; consummare Italiam, Flor. 1…
Read the full entry →τελέω, (1) ‘complete, accomplish,” ‘‘ fulfil”: P Oxy VII. 10611" (B.C. 22) ἕως μοι τοῦτο τελέσητε, ‘ until you accomplish this for me,” 2.17 ἕως ὅτου τελεσθῆ[ι, ‘until it is accomplished,” P Giss I, 991} (ii/iii A.D.) θυσίαι τεϊλοῦνταιThe verb = ‘‘ produce ” in Chrest. I. 2365 (iii/A.D.) τελοῦσαι ἀν[ὰ πυροῦ ἀ]ρτ[άβην] μί[αν. (2) “pay”: P Petr III. 59(4)3 (census paper—iii/B.c.) ἀφ᾽ ὧν ἐστὶν τῶν μὴ τελούντων ἱερὰ ἔθνη, ‘from this are to be GG subtracted those priestly corporations which are exempt from the tax’’ (Mahaffy), P Oxy IX. 1210+ (i/B.c.—i/a.p.) τελοῦντες Aaoypadlay ᾿Οξυρυγχίτου dv8(pes), ‘‘ men paying poll-tax in the Oxyrhynchite nome,” P Fay 361} (A.D. 111-2) ὑφίσταμαι τελέσειν φόρον ἀργυρίου δραχμὰς ὀγδοήκοντα, “ΕἼ undertake to pay as rent eighty drachmae of silver”’ (Edd.), P Oxy VII. 1037'% (A.D. 444) τελέσ[ὡ] σοι ὑπὲρ ἐνοικίου, ‘* I will pay you for rent,” 72. VIII. 113077…
Read the full entry →τελέω (teleō) — to finish.
τελέω,
Epic dialect also τελείω, both in [Refs 8th c.BC+] (τελέοντες [Refs 8th c.BC+]: Epic dialect imperfect τέλεον [Refs 8th c.BC+]; Ionic dialect τέλεσκον [Refs 3rd c.BC+]: future τελέσω [Refs 5th c.BC+]; Epic dialect also τελέω, [Refs 8th c.BC+]; Attic dialect τελῶ [Refs 5th c.BC+]: aorist (ἐ) τέλεσα [Refs 8th c.BC+]; Epic dialect τέλεσσα and ἐτέλεσσα [Refs 8th c.BC+] (infinitive τελέσσαι [Refs 5th c.BC+]; Attic dialect ἐτέλεσα [Refs 5th c.BC+]: perfect τετέλεκα [Refs 5th c.BC+]:—middle, future (see. below): aorist ἐτελεσάμην [Refs]; perfect τετέλεσμαι [Refs 3rd c.BC+]:—passive, Epic dialect imperfect ἐτελείετο [Refs 8th c.BC+]: future τελεσθήσομαι [Refs 4th c.BC+]; future middle in this sense, τελεῖται [Refs 8th c.BC+]; participle τελεόμενος [Refs 5th c.BC+]: aorist ἐτελέσθην [Refs 8th c.BC+]; Aeolic dialect infinitive τελέσθην [Refs 7th…
Read the full entry →τελέω
teleo
from 5056; to end, i.e. complete, execute, conclude, discharge (a
debt):--accomplish, make an end, expire, fill up, finish, go over,
pay, perform.
see GREEK for 5056
τελέω
v.
I end, accomplish, pay
τελέω teleō 28x
to finish, complete, conclude, an operation, Mt. 11:1; 13:53; 19:1; to finish a circuit, Mt. 10:23; to fulfil, to carry out into full operation, Rom. 2:27; Gal. 5:16; Jas. 2:8; to pay dues, Mt. 17:24; pass. to be fulfilled, realized, Lk. 12:50; 18:31; of time, to be ended, elapse, Rom. 15:8; 20:3, 5, 7
τελέω to complete, fulfil, accomplish, and, generally, to execute, perform, Lat. perficere, Hom.: —Pass., id. Hom.; ἅμα μῦθος ἔην, τετέλεστο δὲ ἔργον "no sooner said than done, " Il.
to fulfil one's word, Hom.: to grant one the fulfilment of anything, τί τινι id. Hom.; τ. νόον τινί to fulfil his wish, Il.; τελέσαι κότον, χόλον to glut his fury, wrath, id. Il.: c. inf., οὐδ᾽ ἐτέλεσσε φέρειν he succeeded not in bringing, id. Il.; ὅρκια τελεῖν, like ὅρκον τελευτᾶν, to complete or confirm an oath, id. Il.
to make perfect, ἀρετάν Pind.; τ. τινα to bless him with perfect happiness, id. Pind.; so, τελεσθεὶς ὄλβος Aesch.:—also, to bring a child to maturity, bring it to the birth, Eur.
Read the full entry →Verb-RPI-3S — Verb · perfect · passive · indicative · third person · singularperfect passive indicative — a past action whose result still stands.
V-RPI-3S Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Indicative Person: third Number: Singular
28 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 28 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
ἐπειδὴ γὰρ ἐναντία φύσει τό τε φθαρτὸν καὶ τὸ ἄφθαρτον, εἴδους ἑκατέρου τὸ κάλλιστον ἀρχῇ καὶ τέλει προσένειμεν, ἀρχῇ μὲν οὐρανόν, ὡς ἐλέχθη, τέλει δὲ ἄνθρωπον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
γεγραμμένης ἐντολῆς: Ὃς ἂν μὴ νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ τοῦ προσενεχθέντος…
Πτολέμιος Πτολεμίου Κρονίωνι νομογράφῳ Τεβτύνεως χαίρειν. ὁμολογῶ ἐσχηκέναι παρὰ σοῦ ᾓ ἐτέλεσαν διὰ σοῦ ὁμολογίαν ἐκστάσεως υἱῶν Ἥρωνος Λαβίωνος διὰ τὸ ἐμὲ καταλελοχίσθαι διὰ τῶν καταλοχισμῶν
Φανίας ὁ πρὸς τῇ πύλῃ Νήσου Σοκνοπαίου ἑκατοστῆς πεντηκοστῆς ἐρημοφύλαξι καὶ δεκανοῖς χαίρειν. τετέλεσται Σαταβοῦς εἰσάγων καμηλους κ μυριάδα α σ καὶ εἰσάγων ὄνους Α μυριαδας ε δ
περὶ Ἀπύγχιν διὰ Ἑρμαίου ῥήτορος φαμένων ἀνατεθεῖσθαι τῷ θεῷ τὴν κώμην καὶ μηδὲ ἐν τέλει Σποτοῦν πατέρα Θέωνος τοῦ τελώνου ὧν ἐπὶ τῆς κώμης ἐώνηται τέλος μὴ δεδωκέναι προστιθέντων
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word κλίνω (*klino*) means to bend, bow, or recline, and can refer to both literal and figurative inclinations. It appears in various contexts, such as laying down one's head (Matthew 8:20) or turning troops to flight (Hebrews 11:34). The entries suggest a broad usage, including leaning against something or declining, particularly in reference to time or position.
κλίνω; 1 aor. ἔκλινα; pf. κέκλικα; 1. trans. a. to incline, bow: τὴν κεφαλήν, of one dying, Jn. xix. 30; τὸ πρόσωπον cis τ. γῆν, of the terrified, Lk. xxiv. 5. b. iq. to cause to fall back: παρεμβολάς, Lat. inclinare acies, i.e. to turn to flight, Heb. xi. 34 (μάχην, Hom. 1]. 14, 510; Τρῶας, 5, 37; ᾿Αχαιούς, Od. 9, 59). c. to recline: τὴν κεφαλήν, in a place for repose [A. V. lay one’s head], Mt. viii. 20; Lk. ix. 58. 2. intrans. fo incline one’s self [ef. B. 145 (127); W. § 38, 1]: of the declining day ΓΑ. V. wear away, be far spent], Lk. ix. 12; xxiv. 29; Jer. vi. 4; ἅμα τῷ κλῖναι τὸ τρίτον μέρος τῆς νυκτός, Polyb. 8, 98, 7; ἐγκλίναντος τοῦ ἡλίου ἐς ἑσπέραν, Arr. anab. 3, 4,2. [Comp.: ava-, ἐκ-, κατα…
Read the full entry →κλίνω. To illustrate the varied uses of this verb, we may cite P Hib 1. 388 (B.c. 252-1) συνέβη κλεῖναι τὸν δεξιὸν τοῖχον τοῦ πλοίου καὶ καταδῦναι τὸ πλοῖον διὰ [τ]οῦτο, ‘it came about that the right side of the ship listed and the ship thereby sank’ (Edd.), P Fay 20! (Imperial edict—iii/iv A.D.) ἀεὶ [ἐϊπεὶ Καῖσάρ εἰμι kal περικέκμηκα τὸ κλῖνον ἀναλήμψεσθαι, ‘ever since I became Caesar, I have earnestly striven to restore vigour to what was in decline’’ (Edd.), BGU IV. ro2qiv- 15 (end of iv/A.D.) ποίας δὲ ἔσχεν ἐνθυμήσεις τὸν ἤδη κληθέντα (1 κλιθέντα, sc. νεκρόν) καὶ τῆς ἐσχάτης ἐλπίδας (1.--ος) ἀποστε[ρ]ῆσαι ; and 20. III. 954° (Christian amulet—vi/A.p.) (= Selections, p. 133) εὐχαριστῶ ἐγὼ Σιλουανὸς vids Σαραπίωνος καὶ κλίνω τὴν κεφαλήν [μο]υ κα --τ:-ενώπιόν σου κτλ., “1 Silvanus, the son of Sarapion, pray and bow my head before Thee”’ etc. See also the love-spell Presigke 49474…
Read the full entry →κλίνω (klinō) — to bow/lay down.
κλίνω [ῑ],
future κλῐνῶ [Refs 5th c.BC+]: aorist 1 ἔκλῑνα [Refs 8th c.BC+]: perfect κέκλῐκα [Refs 2nd c.BC+]:—middle, aorist ἐκλινάμην [Refs 8th c.BC+] —passive, future κλῐθήσομαι συγ-) [Refs 5th c.BC+]: future 2 κατα-κλῐνήσομαι [Refs 5th c.BC+]: aorist 1 ἐκλίθην [ῐ] [Refs 8th c.BC+]: aorist 2 ἐκλίνην [ῐ] only in compounds, κατακλῐνῆναι [Refs 5th c.BC+]perfect κέκλῐμαι (see. below); infinitive κεκλίσθαι [Refs 2nd c.AD+], for. root κλῐ: κλει-, compare κλειτύ; Sanskrit śráyati 'cause to lean', 'support', Latin clinare, clivus.):—cause to lean, make to slope or slant, ἐπὴν κλίνῃσι τάλαντα Ζεύς when he inclines or turns the scale, [Refs 8th c.BC+]; Τρῶας δ᾽ ἔκλιναν Δαναοί made them give way,[Refs 8th c.BC+] — middle, Περσῶν κλινάμενοι [δύναμιν]…
Read the full entry →κλίνω
klino
a primary verb; to slant or slope, i.e. incline or recline (literally
or figuratively):--bow (down), be far spent, lay, turn to flight, wear
away.
κλίνω
v.
I rest, recline, make to yield
κλίνω to make to bend, slope, or slant, Lat. inclinare, κλίνειν τάλαντα to incline or turn the scale, Il.; Τρῶας ἔκλιναν made them give way, id. Il.; ἔκλινε μάχην turned the tide of war, id. Il.
to make one thing lean against another, i. e. σάκε᾽ ὤμοισι κλίναντες, i. e. raising their shields so that the upper rim rested on their shoulders, id. Il.
to turn aside, ὄσσε πάλιν κλίνασα having turned back her eyes, id. Il.
to make to recline, ἐν κλίνηι κλ. τινά to make him lie down at table, Hdt.:—metaph., ἡμέρα κλίνει ἅπαντα puts to rest, lays low all things, Soph.
Pass. to be bent, bend, ἐκλίνθη he bent aside, swerved, Il.; of a pan, ἂψ ἑτέρωσ᾽ ἐκλίθη it was tipped over to the other side, Od.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
7 occurrences in the New Testament, rendered 6 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 7 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
νύκτωρ δέ, ὁπότε καιρὸς εἴη πρὸς κοῖτον τραπέσθαι, πολυτελεῖς κλίνας καὶ εὐανθεστάτας στρωμνὰς εὐτρεπισάμενοι μαλακῶς σφόδρα κατακλίνονται, τὴν γυναικῶν ἐκμιμούμενοι τρυφήν, αἷς ἡ φύσις ἐπέτρεψεν ἀνειμένῃ χρῆσθαι διαίτῃ, παρὸ καὶ τὸ σῶμα τοῦ…
οὗτοι πᾶσαν αὐτῷ καὶ τοῖς ἐκείνου τῶν ἐπιτηδείων ἐκτένειαν παρέσχον, ὡς μήτε κλίνας ἐπιλιπεῖν ἐστρωμένας μήτε ἄρτους καὶ οἶνον, ἀλλὰ καὶ θυμάτων ἀφθονίαν χορηγῆσαι καὶ τῶν εἰς ἀνάπαυσιν ἤδη κεκοπωμένοις καὶ τροφὴν χρησίμων εὐπορίαν διαρκῆ παρασχεῖν.
Οὐερρίου Ἡρακλᾶτος, ἄκατος βαΐα φοινίκων ἀρτάβαι ν Λουκίου Καρτιλίου Μαρίωνος, Πωλλιπ … , κλίνη κοιτωνική … ὁμοίως ἐν τῷ αὐτῷ, ῥεποσιτώριον α … ονος Ὑγείνω ὄξους κεράμια
χαλκοῦν καὶ πάλλιν κοραξὸν καὶ ὅλμιν ἀλαβάστρινον καὶ χιτῶνα ἰδιόχρωμον ἄγναφον δραχμῶν ξ καὶ κλίνας β καὶ τράπεζα καὶ ἱμάτιον Συριακὸν δραχμῶν π καὶ φερνὴν τῆς μητρὸς … π
α … αλι … με … … … κ … καὶ Στοτοήτι καὶ Ὥρωι κλίνας τέσσαρας … καὶ τοῖς τοῦ τετελευτηκότος μου ἑτέρου υἱοῦ Τεσενούφιος τέκνοις Στοτοήτι καὶ Ὥρῳ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κεφαλή (kephalē) means 'head' and can refer to the literal head of a person or animal, as well as metaphorically to denote authority or superiority, such as in the context of a husband or Christ. It appears in various New Testament verses, including Matthew 5:36 and 1 Corinthians 11:3. The term also encompasses meanings related to the top or extremity of objects, like a corner-stone.
κεφαλή, -ῆς, ἡ,
[in LXX nearly always for רֹאשׁ;]
the head: Mt 5:36, Mk 6:24, Re 1:14 9:7, al. mult.; fig., ἄνθρακες ἐπὶ τὴν κ., Ro 12:20(LXX); αἷμα, Ac 18:6; metaph., of a husband, c. gen., I Co 11:3, Eph 5:23; of Christ, I Co 11:3, Eph 4:15 5:23, Col 1:18 2:10, 19; of things, κ. γωνίας, Mt…
Read the full entry →κεφαλή, -ῆς, ἡ, Sept. for wN 1; the head, both of men: Mt. v. 36; Mk. vi. 24; Lk. vii. 38, 44 [Rec.], 46; Jn. xiii. 9; Acts xviii. 18; 1 Co. xi. 4; Rev. i. 14; iv. 4, and often; and of animals: Rev. ix. 7, 17, 19, etc.; on the phrases κλίνειν THY κ-» ἐπαίρειν THY K., See κλίνω, 1 and ἐπαίρω; on the saying in Ro. xii. 20, see under ἄνθραξ. Since the loss of the head destroys the life, κεφαλή is used in phrases relating to capital and extreme punishments: 80 in τὸ αἷμα ὑμῶν ἐπὶ τὴν k. ὑμῶν (see αἷμα, 2 a. p. 15°), Acts xviii. 6, and similar phrases in class. Grk.; see Passow 8. v. p. 1717*; Pape s. v.3; [L. and S.s. ν. 1. 3 and 4]. Metaph. anything supreme, chief, prominent; of persons, master, lord: τινός, of a husband in relation to his wife, 1 Co. xi. 3; Eph. v. 23; of Christ, the lord of the husband, 1 Co. xi. 3 [ef. B. 124. 54. (109)]; of the church, Eph. iv. 15; v. 23; Col. ii. 19…
Read the full entry →κεφαλή. For the literal sense of κεφαλή it is sufficient to quote PSI V. 455" (A.D. 178) ἐφῖδον τοῦτον... ἔχοντα ἐπὶ τῆς κεφαλῆς τραύματα τρία, and P Lond 478 (ii/A.p.) (=I. p- 81) κεφαλὴν κομόωσαν ἐθείραις. Cf. also P Par 5741*28 (iii/A.D.) (= Selections, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘an invocation to be uttered over the head (of the possessed one),” and the Christian amulet BGU III. 954° (vi/A.D.) (= Selections, p. 133) κλίνω τὴν κεφαλήν [μο]υ κα «τ: ἐνώπιόν σου. With Ac 18° we may compare BGU IV. 1024'"-17 (end of iv/A.D.) ἐκδέξι το[ίνυν] τὴην (Δ. τὴν) ἕως κεφ[αλῆ]ς τ[ι]Ἱμωρίαν, and to McNeile’s rendering of Mt 214 κεφαλὴν γωνίας, ‘‘the furthest extremity (not ‘the top’) of the corner,” a certain support is given by P Flor I. 508% (A.D. 268) ἐπ᾽ ἀπηλιωτικῆ[ς Ke]padis πρώτης μερίδος, apparently = ‘‘at the eastern extremity of the first division.’” In P Oxy II. 273!8…
Read the full entry →κεφαλή (kephalē) — head.
κεφᾰλή, ἡ,
head of man or beast, [Refs 8th c.BC+]; κεφαλῇ.. μείζονες taller in stature, [Refs 8th c.BC+]; so μείων.. κεφαλήν[Refs 3rd c.BC+]
__a κατὰ κεφαλῆς, Epic dialect κὰκ κεφαλῆς, down over the head, κόνιν.. χεύατο κὰκ κεφαλῆς [Refs 8th c.BC+]
__b κατὰ κεφαλήν, Epic dialect κὰκ κεφαλήν on the head, Ἐρύλαον.. βάλε πέτρῳ μέσσην κὰκ κεφαλήν [Refs 8th c.BC+]: in Prose, from above, [Refs 5th c.BC+]: c.genitive, above, κ. κ. τινῶν γενέσθαι [Refs]; τὸ κ. κ. ὕδωρ, of rain water, [Refs 4th c.BC+] (-ῆς): in Architecture texts, upright, [Refs]; also, per head, each person (compare below 1.2), [LXX+4th c.BC+]
κεφαλή
kephale
from the primary kapto (in the sense of seizing); the head (as the
part most readily taken hold of), literally or figuratively:--head.
κεφαλή, ῆς, ἡ
n.f.
the head
κεφαλή kephalē 75x
the head, Mt. 5:36; 6:17; the head, top; κεφαλὴ γωνίας, the head of the corner, the chief corner-stone, Mt. 21:42; Lk. 20:17; met. the head, superior, chief, principal, one to whom others are subordinate, 1 Cor. 11:3; Eph. 1:22
κεφαλή the head of man or beast, Hom., etc.; κατὰ κεφαλῆς, epic κὰκ κεφαλῆς, over the head, id. Hom.; κὰκ κεφαλήν on the head, Il.:— ἐς πόδας ἐκ κεφαλῆς from head to foot, id. Il.:— ἐπὶ κεφαλήν head foremost, head downwards, headlong, Hdt., Plat., etc.
the head, put for the whole person, Hom.; ἶσον ἐμῇ κεφαλῇ like myself, Il.; φίλη κ., Lat. carum caput, id. Il.: in bad sense, ὦ κακαὶ κεφαλαί Hdt.; ὦ μιαρὰ κ. Ar.
the head, i. e. the life, παρθέμενοι κεφαλάς setting their heads on the cast, Od.:—in imprecations, ἐς κεφαλὴν τρέποιτ᾽ ἐμοί on my head be it! Ar., etc.
generally, κ. σκορόδου a head of garlic, id. Ar.: the top or brim of a vessel, Theocr.: the coping of a wall, Xen.:—in pl. the head or source of a river…
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
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
76 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 75 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 196 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.
δι’ ἣν αἰτίαν οἱ μὲν ἄλλοι φιλόσοφοι τὸν ἀριθμὸν τοῦτον ἐξομοιοῦσι τῇ ἀμήτορι Νίκῃ καὶ Παρθένῳ, ἣν ἐκ τῆς τοῦ Διὸς κεφαλῆς ἀναφανῆναι λόγος ἔχει, οἱ δὲ Πυθαγόρειοι τῷ ἡγεμόνι τῶν συμπάντων·
ἀφείλετο δὲ καὶ τὸν ὄφιν τὴν φωνὴν ὀργισθεὶς ἐπὶ τῇ κακοηθείᾳ τῇ πρὸς τὸν Ἄδαμον καὶ ἰὸν ἐντίθησιν ὑπὸ τὴν γλῶτταν αὐτῷ πολέμιον ἀποδείξας ἀνθρώποις καὶ ὑποθέμενος κατὰ τῆς κεφαλῆς φέρειν τὰς πληγάς, ὡς ἐν ἐκείνῃ τοῦ τε κακοῦ τοῦ πρὸς ἀνθρώπους…
λέγει δὲ πάλιν ὁ προφήτης: Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας.
ἡμέρας ἐπὶ τὸν ἅπαντα χρόνον καὶ τὰ ἄλλα ποιήσω καθότι προγέγραπται. ἔγραψεν ὑπὲρ αὐτοῦ Κεφαλᾶς Στοτοήτιος διὰ τὸ μὴ εἰδέναι αὐτὸν γράμματα. Στοτοῆτις Σαταβοῦτος μητρὸς Θαήσιος ἠγόρακα καθὼς πρόκειται.
Πτολεμαῖος Φίλωνος, ἀπὸ ὑπερετῶν Χαιρήμων Καλλιστράτου, γίνονται γ Νέου Σεβαστοῦ Νεμεσίων Πτολεμαίου, Πεβῶς Ἁρυώτου, Κεφάλων ὁμοίως, γίνονται γ, γίνονται η, τὸ ἥμισυ δ
α ὀβολὸν Ἡρακλῆς ὁμοίως Λεύκου … ἡμιωβέλιον χαλκοῦς 2 α ὀβολὸν Ἰσχυρίων Πανετβύιος … Κεφάλων Πανετβύιος
παραδίδωμι is a verb meaning to give or hand over, often with implications of betrayal or transmission. It can refer to delivering someone to judgment or teaching traditions. The New Testament uses it in contexts like committing to prison (e.g., Matthew 4:12) and handing down teachings (e.g., Mark 7:13). The entries suggest a range of meanings from simple delivery to betrayal, but do not indicate significant disagreement among lexicons.
παρα-δίδωμι, subjunc. 3 pers. sing. παραδιδῷ (1 Co. xv. 24 [Lmrg. Tr mrg. WH, cod. Sin., ete.]) and παραδιδοῖ (ibid. L txt. T Trtxt.; cf. Β. 46 (40) [and δίδωμε, init. ]}) ; impf. 3 pers. sing. παρεδίδου (Acts viii. 3; 1 Pet. ii. 23), plur. παρεδίδουν (Acts xvi. 4 RG; xxvii. 1) and παρεδίδοσαν (Acts xvi. 41, T Tr WH; οἵ. W. § 14, 1 ο.; B. 45 (39)); fut. παραδώσω ; 1 aor. παρέδωκα ; 2 aor. παρέδων, subjune. 3 pers. sing. παραδῷ and several times maoadoi (so LT Tr WH in Mk. iv. 29; xiv. 10, 11; Jn. xiii. 2; see δίδωμε, init.); pf. ptep. παραδεδωκώς (Acts xv. 26): plupf. 3 pers. plur. without augm. παραδεδώκεισαν (Mk. | xv. 10; W. 812, 9; [B. 33 (29); Tf. Proleg. p. 120 | sq-]); Pass., pres. παραδίδομαι ; impf. 3 pers. sing. παρε- | 8idero (1 Co. xi. 23 L Τ ΤΥ WH for RK ἃ παρεδίδοτο, see ἀποδίδωμι); pf. 3 pers. sing. mapadedora (Lk. iv. 6), ptep. παραδεδομένος, Acts xiv. 26; 1 aor.…
Read the full entry →παραδίδωμι The verb is common = ‘‘ make allowance for,” especially in leases—P Ryl II. 229! (a.p. 38) παρεδεξάμην σοι πάντα, “1 have given you every allowance’’ (but see Olsson Papyrusbrrefe, p. 81), P Amh II. 8618 (a.p. 78) ἐὰν δέ τις ABpoxo(s) γένηται παραδεχθήσεταί por κατὰ Td ἀνάλογον τοῦ φόρου, ‘if any of the land becomes unwatered, a proportionate allowance from the rent shall be made to me,” P Oxy I. ror (A.p. 142) ἐὰν δέ τις Tots ἑξῆς ἔτεσι ἄβροχος γένηται, παραδεχθήσεται τῷ μεμισθωμένῳ, ‘if in any of the years there should be a failure of water, an allowance shall be made to the lessee” (Edd.), and P Fay 125? (ii/A.D.) τὸ δαπανηθ[ὲν] παραϑέξομαι, “‘T will make allowance for the expense.” For a similar use of subst. παραδοχή see P. Oxy XIV. 165917? (A.D. 218221) with the editors’ note. The verb is also found in receipts, e.g. Prezsigke 3975? (iii/B.C.) παραδέχεται, and BGU VI.…
Read the full entry →παραδίδωμι (paradidōmi) — to deliver.
παραδίδωμι
(late παραδια-δίδω (δειδ-) [Refs 4th c.AD+], give, hand over to another, transmit, [παιδίον] τινί [Refs 5th c.BC+]; τὰ ἐντεταλμένα, of couriers, [Refs 5th c.BC+]; of sentinels, π. τὸν κώδωνα [Refs 5th c.BC+]; of letters to the person addressed, [Refs 5th c.BC+]; of a purchase to the buyer, [Refs]; of articles entered in an inventory by magistrates, [Refs 2nd c.AD+]; of an argument, π. τινὶ τὸν ἑξῆς λόγον [Refs 5th c.BC+]; π. τὴν προξενίαν hand it down to one's posterity, [Refs 5th c.BC+]; π. τὴν ἀρετήν transmit, impart as a teacher, [Refs]: with infinitive, παῖδάς σφι παρέδωκε τὴν γλῶσσαν ἐκμαθεῖν [Refs 5th c.BC+]
Read the full entry →παραδίδωμι
paradidomi
from 3844 and 1325; to surrender, i.e yield up, intrust,
transmit:--betray, bring forth, cast, commit, deliver (up), give
(over, up), hazard, put in prison, recommend.
see GREEK for 3844
see GREEK for 1325
παραδίδωμι
v.
I hand over, deliver, betray
παραδίδωμι paradidōmi 119x
pluperfect, παραδεδώκεισαν (3 pl), to give over, hand over, deliver up, Mt. 4:12; 5:25; 10:4, 17; to commit, intrust, Mt. 11:27; 25:14; to commit, commend, Acts 14:26; 15:40; to yield up, Jn. 19:30; 1 Cor. 15:24; to abandon, Acts 7:42; Eph. 4:19; to stake, hazard, Acts 15:26; to deliver as a matter of injunction, instruction, etc., Mk. 7:13; Read the full entry →
παραδίδωμι fut. -δώσω to give or hand over to another, transmit, τί τινι, Lat. tradere, Hdt.; of transmission to one's successor, id. Hdt.; π. τὴν ἀρετήν to transmit, impart as a teacher, Plat.:—c. inf., π. τινὶ τοὺς νέους διδάσκειν id. Plat.
to give a city or person into another's hands, Hdt.; esp. as an hostage, to deliver up, surrender, Lat. dedere, id. Hdt., Thuc., etc.; also, with notion of treachery, to betray, Xen.: τύχῃ αὑτὸν π. to commit oneself to fortune, Thuc.
to give up to justice, ἑωυτὸν Κροίσῳ Hdt.; τινὰ εἰς τὸν δῆμον Xen.
to hand down legends, opinions, and the like, Lat. memoriae prodere, Dem.
to grant, bestow, κῦδός τινι Pind.:—in pres. and imperf. to offer, allow, αἵρεσιν id. Pind.: c. inf. to allow one to do, Hdt.; so, c. acc. rei, ὁ θεὸς τοῦτό γε οὐ παρεδίδου id.…
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
121 occurrences in the New Testament, rendered 55 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 119 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 103 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.
ἐν αἷς ἁπάσαις τὴν ἀρχέτυπον καὶ ἀληθῆ καὶ παραδειγματικὴν μουσικὴν οὐκ ἂν ἁμαρτάνοι τις εἶναι λέγων, ἀφ’ ἧς οἱ μετὰ ταῦτα ἄνθρωποι γραψάμενοι ἐν ταῖς ἑαυτῶν ψυχαῖς τὰς εἰκόνας ἀναγκαιοτάτην καὶ ὠφελιμωτάτην τέχνην τῷ βίῳ παρέδοσαν.
οὐδὲ γὰρ πᾶσαν ἐκεῖνος ἔφθη λαβεῖν τὴν ἀναγραφήν, ἀλλὰ μόνα τὰ τοῦ νόμου παρέδοσαν οἱ πεμφθέντες ἐπὶ τὴν ἐξήγησιν εἰς τὴν Ἀλεξάνδρειαν·
Εἰς τοῦτο γὰρ ὑπέμεινεν ὁ κύριος παραδοῦναι τὴν σάρκα εἰς καταφθοράν, ἵνα τῇ ἀφέσει τῶν ἁμαρτιῶν ἁγνισθῶμεν, ὅ ἐστιν ἐν τῷ αἵματι τοῦ ῥαντίσματος αὐτοῦ.
r Γλαῦκος Ζήνωνι χαίρειν. παρέδωκεν Δημήτριος Σαραπίωνι καὶ Κράτωνι τοῖς Ἀπολλωνίου ταμίαις δορκάδας … λαγοὺς κζ, τούτων τεθνηκότας ιθ,
διάλογον ἐποιησάμην εἰς δραχμὰς υ. τὰ δὲ ὀφειλήματά ἐστιν ἀδύνατα τοὺς ἐν Ἡφαιστιάδι σκορδευτὰς παρέδωκα εἰς τὸ ἐννόμιον καὶ τὰ φορτία αὐτῶν Ἀριστάνδρωι τῶι οἰκονόμωι. Ἐτέαρχος δὲ ἔφη αὑτοῦ
v ἔτους λϛ Ἐπεὶφ δ παρέδωκα Σεμμώνθει· προσκεφάλαια ἀνθεινὰ ζ ἄλλον λευκὸν α, ἄλλον παλαιὸν α γίνονται θ, ἐπικρεμαστὸς ταρσός
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
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 πνεῦμα (i.e., *pneuma*) means 'spirit' or 'breath' and is derived from the verb πνέω (to blow). It encompasses various meanings, including air in motion, the vital principle of life, and spiritual beings such as angels and demons. In the New Testament, it frequently refers to the Holy Spirit and the human spirit, appearing in contexts that contrast it with the body or flesh.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18…
Read the full entry →πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which…
Read the full entry →πνεῦμα (pneuma) — spirit/breath: spirit.
πνεῦμα, ατος, τό,
(πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]
2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the…
πνεῦμα
pneuma
from 4154; a current of air, i.e. breath (blast) or a breeze; by
analogy or figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or
(superhuman) an angel, demon, or (divine) God, Christ's spirit, the
Holy Spirit:--ghost, life, spirit(-ual, -ually), mind. Compare 5590.
see GREEK for 4154
see GREEK for 5590
πνεῦμα, ατος, τό
n.n.
wind, breath, spirit
πνεῦμα pneuma 379x
wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor.…
Read the full entry →πνεῦμα πνεῦμα, ατος, τό, πνέω a blowing, πνεύματα ἀνέμων Hdt., Aesch.: alone, a wind, blast, Trag., etc.
metaph., θαλερωτέρῳ πν. with more genial breeze or influence, Aesch.; λύσσης πν. μάργῳ id. Aesch.; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, Soph.
like Lat. spiritus or anima, breathed air, breath, Aesch.; πν. βίου the breath of life, id. Aesch.; πν. ἀθροίζειν to collect breath, Eur.; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up the ghost, id. Eur.; πνεύματος διαρροαί the wind-pipe, id. Eur.
that is breathed forth, odour, scent, id. Eur.
spirit, Lat. afflatus, Anth.: inspiration, NTest.
the spirit of man, id. NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
385 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 379 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 173 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
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.
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαυίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου Αὐτοκράτορος καὶ
r ἐν ὀνόματι τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης ἡμῶν τῆς θεοτόκου καὶ πάντων τῶν ἁγίων, βασιλείας τοῦ θειοτάτου καὶ
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης