John 19:37 — Word Study
N1904καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
BSAAndkai againpalin anotherheteros [different] Scripturegraphē [a writing, holy scripture] says:legō▸ They will beholdhoraō△▸ oneis the [One]hos, hē [Jesus Christ, the Messiah] they have pierced.ekkenteō▸ [purposely, intentionally, stabbed, thrust through, wounded by their spears]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| πάλιν | again | Adverb |
| ἑτέρα | another | Adjective, nominative, singular |
| γραφὴ | Scripture | Noun, nominative, singular |
| λέγει· | says: | Verb, present, active |
| ὄψονται | They will behold | Verb, future, middle deponent |
| εἰς | on | Preposition |
| ὃν | the [One] | Relative pronoun, accusative, singular |
| ἐξεκέντησαν.¶ | they have pierced. | Verb, aorist, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And, as another Scripture says: “They will look on the One they have pierced.” |
| KJV | And again another scripture saith, They shall look on him whom they pierced. |
| ASV | And again another scripture saith, They shall look on him whom they pierced. |
| YLT | and again another Writing saith, 'They shall look to him whom they did pierce.' |
| WEB | Again another Scripture says, “They will look on him whom they pierced.” |
| BBE | And again another verse says, They will see him who was wounded by their spears. |
Where they part company is ἐξεκέντησαν — see How Translations Differ.
The verse consists of a main clause introducing the quotation and a subordinate clause that presents the content of that quotation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἕτερος
verbλέγω
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the New Testament — a word chosen on purpose.
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 19:37
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 Fulfillment of Prophecy at the Crucifixiongenerated
John 19:37 records a significant moment in the crucifixion narrative, where the author cites a prophecy to show that the events surrounding Jesus' death were foretold in Scripture. This reinforces the belief that Jesus is the Messiah and that His suffering was part of God's divine plan, as seen in related prophecies from Psalm 22:16-17 and Zechariah 12:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:16–17 | For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet. |
| 2 | Zechariah 12:10 | Then I will pour out on the house of David and on the people of Jerusalem a spirit of grace and prayer, and they will look on Me, the One they have pierced. They will mourn for Him as one mourns for an only child, and grieve bitterly for Him as one grieves for a firstborn son. |
| 3 | Revelation 1:7 | Behold, He is coming with the clouds, and every eye will see Him—even those who pierced Him. And all the tribes of the earth will mourn because of Him. So shall it be! Amen. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Wordgenerated
The verb ἐξεκέντησαν is an aorist active indicative form, meaning 'they have pierced.' It describes a completed action, specifically the act of piercing Jesus' side during the crucifixion.
This verb emphasizes the intentionality behind the act, indicating that it was not accidental but a deliberate action taken by those present at the crucifixion.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'They will look on the One they have pierced.' This is echoed in the KJV and ASV, which similarly use 'look on him whom they pierced.'
The YLT and WEB also maintain this structure, while the BBE opts for 'they will see him who was wounded by their spears,' emphasizing the nature of the piercing.
Sentence Structuregenerated
The main verb in this verse is λέγει, he says, which introduces the quotation from Scripture. The structure includes a noun phrase that serves as the subject, followed by a complex clause that describes what is said.
The verse can be broken down into two main clauses: the first introduces the quotation, and the second presents the content of that quotation, which describes the action of looking upon the pierced one.
Septuagint Backgroundgenerated
γραφὴ refers to Scripture, a term used to denote the sacred writings of the Old Testament. It emphasizes the authority of these texts in the New Testament context.
The use of ἑτέρα here connects to the Hebrew word אַחֵר, which also means 'another,' indicating a reference to a different prophetic writing.
In plain words — the whole versegenerated
John 19:37 quotes Scripture to affirm that people will look upon the one they have pierced. This moment highlights the fulfillment of prophecy regarding the Messiah's suffering.
Frequently Asked Questionsgenerated
It signifies recognition and acknowledgment of Jesus as the Messiah, fulfilling the prophecies of His suffering and death.
This verse connects the events of Jesus' crucifixion to Old Testament prophecies, affirming His identity and the purpose of His suffering.
The verse alludes to prophecies in Psalm 22:16-17 and Zechariah 12:10, which speak of the piercing of the Messiah.
Translations vary in their wording, but they all convey the central idea that people will look upon the one who was pierced, emphasizing the fulfillment of prophecy.
Reflection Questionsgenerated
- What does it mean for me to recognize Jesus as the one who was pierced for my sins?
- How can I share the significance of this prophecy with others?
- In what ways do I see God's plan unfolding in the events of Jesus' life?
- How does understanding the fulfillment of Scripture in Jesus' death impact my faith?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss the significance of Jesus' piercing and its fulfillment of prophecy.
Who is it then, that has aroused the Lord, now at God's right hand so unseasonably and with such severity "shake terribly" (as Isaiah expresses it ("that earth," which, I suppose,Early Church Fathers on John 19 →
That, however, which we have reserved for a concluding argument, will now stand as a plea for all, and for the apostle himself, who in very deed would have to be charged with extreme indiscretion, if he had so abruptly,Early Church Fathers on John 19 →
Then shall the son of perdition be brought forward, to wit, the accuser, with his demons and with his servants, by angels stern and inexorable.Early Church Fathers on John 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 19:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd again another Scripture saith,.... Zechariah 12:10 which as the former is referred to on account of the not breaking of his bones, this is cited as fulfilled by the piercing of his side: they
Read John Gill on John 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd again another scripture saith, They shall look on him whom they pierced. And again another scripture saith (Zechariah 12:10), They shall look on him whom they pierced.
Read Robert Jamieson on John 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo also by seeing Christ’ s side pierced, (a thing not very usual), they might have understood, that he was the person mentioned, .
Read Matthew Poole on John 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments37 And again another scripture saith, They shall look on him whom they pierced. Ver. 37. They shall look upon him] This is not a threat, but a promise, Zechariah 12:10, fulfilled, Acts 2:37, when Peter’ s hearers felt the nails, wherewith they had crucified Christ, sticking fast in their own hearts, and piercing them with horror, κατενυγησαν.
Read John Trapp on John 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) They shall look on him whom they pierced.—The words, as they occur in the Authorised version, of the prophecy are, “They shall look upon Me whom they have pierced,” but the reading which St. John has followed is that of many MSS., and is adopted by many Rabbinic (as Rashi and Kimchi) and many modern authorities (as Ewald and Geiger). The Greek translation (LXX.) of the prophet avoided the strong word “pierced,” as applied to Jehovah, and substituted for it “insulted.” St. John translates the original Hebrew freely for himself (comp. Revelation 1:7), and gives the undoubted meaning of the Hebrew word, translating it by the same Greek word which is used by Aquila, Theodotion, and…
Read Charles John Ellicott on John 19 →CambridgeThe Cambridge Bible for Schools and Colleges37. They shall look] All present, especially the Jews. The whole world was represented there.pierced] See on John 19:34. The word here used occurs nowhere else in N.T. excepting Revelation 1:7, and forms a connexion worth noting between the Gospel and the Apocalypse (see on John 11:44, John 15:20, and John 20:16); all the more so because S. John here agrees with the present Masoretic Hebrew text and in every word differs from the Greek of the LXX. The Greek softens down ‘pierced through’ (which seemed a strange expression to use of men’s treatment of Jehovah) into ‘insulted.’ See on John 6:45, John 12:13; John 12:15, where there is further evidence of the Evangelist having independent…
Read Cambridge on John 19 →Albert Barnes1798–1870Barnes' Notes on the BibleAnother’ scripture - Zechariah 12:10. We must here be struck with the wonderful providence of God, that so many scriptures were fulfilled in his death.
Read Albert Barnes on John 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible37. Whom they pierced—The quotation is from Zechariah 12:10, with which compare Psalms 22:16 : They pierced my hands and my feet.
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
And, as another Scripture says: “They will look on the One they have pierced.”
Again another Scripture says, “They will look on him whom they pierced.”
And, as another Scripture says: “They will look on the One they have pierced.”
And again another scripture says, “They will look on the one whom they have pierced.”
Tyndale line
And again another scripture saith, They shall look on him whom they pierced.
And again another scripture saith, They shall look on him whom they pierced.
And again another scripture saith, They shall look on him whom they pierced.
And again another scripture saith, They shall look on him whom they pierced.
And againe an other Scripture saith, They shall see him whom they haue thrust through.
Strictly literal
And again another scripture says, They shall look on him whom they pierced.
and again another Writing saith, 'They shall look to him whom they did pierce.'
and again another Writing says, “They will look to Him whom they pierced.”
Again, another scripture says, “They will look at him whom they pierced.”
From the Latin
And again another scripture saith: They shall look on him whom they pierced.
Simplified
and as another Scripture says, “They will look at the one they pierced.”
And again another verse says, They will see him who was wounded by their spears.
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.
Et iterum alia Scriptura dicit : Videbunt in quem transfixerunt.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܬܘܒ ܟܬܒܐ ܐܚܪܢܐ ܕܐܡܪ ܕܢܚܘܪܘܢ ܒܡܢ ܕܕܩܪܘ
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.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
The standard critical text of the New Testament.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
The previous edition, still widely cited.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
The Society of Biblical Literature edition, freely licensed.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
An independent critical text built from the oldest witnesses then known.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
A recent critical edition following documentary evidence closely.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
The reading of the majority of surviving manuscripts.
καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃν ἐξεκέντησαν.¶
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 19:37
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.
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 πάλιν (*palin*) is an adverb meaning 'again' or 'back.' It encompasses both spatial and temporal contexts, indicating a return to a previous position or the repetition of an action. In the New Testament, it appears in various verses, such as Matthew 4:8 and John 1:35. The lexicons note its use for both literal and rhetorical purposes, but there is no significant disagreement among them.
πάλιν, adv.,
[in LXX for שׁוּב, etc.;]
of place, back, backwards (LS, s.v.).
πάλιν, adv.,fr. Hom. down; 1. anew, again, [but the primary meaning seems to be back; cf. (among others) Ellendt, Lex. Soph. 8. v. ii. p. 485]; a. joined to verbs of all sorts, it denotes renewal or repetition of the action: Mt. ἵν. 8; xx.5; xxi. 36; xxii.1,4; Mk. ii. 13; iii. 20; Lk. xxiii. 20; Jn. i. 35; iv. 13 ; viii. 2, 8, 12, 21; ix. 15,17; x.19; Acts xvii. 32; xxvii. 28; Ro. xi. 23; 1 Co. vii. 5; 2Co. xi.16; Gal.i.9; 11.18; iv. 19; 2 Pet. ii. 20; Phil. ii. 28; iv.4; Heb.i. 6 (where πάλιν is tacitly opposed to the time when God first brought his Son into the world, i. e. to the time of Jesus’ former life on earth) ; Heb. v.12; vi.1,6; Jas. v.18; Rev. x. 8, 11; πάλιν μικρόν se. ἔσται, Jn. xvi. 16 sq. 19; εἰς τὸ πάλιν, again (cf. Germ. zum wiederholten Male; [see eis, A. II. 2 fin.]), 2 Co. xiii. 2; with verbs of going, coming, departing, returning, where again combines with the…
Read the full entry →πάλιν, an adverbial acc. like δίκην, μάτην, χάριν, originally meaning ‘‘back,’’ return to a previous position, in later Greek came to be used rather in the sense of ‘‘ again,” repetition of a previous action. Exx. are P Tebt I. 58°? (B.C. 111) πάλιν προσεντέλλομαί σοι προσεδρεῦσαι, “1 again bid you be in attendance”’ (Edd.), P Fay 122! (¢. A.D. 100) ἕως ἀπολαβὼν τὸ λοιπὸν THs τιμ[ἢ]ς πάλιν σοι γράψω, “until I get the remainder of the price and write to you again” (Edd.), PSI IV. 299! (ili/A.D. εὔχομαι τ]ῷ θεῷ ἕως οὗ ἄν pe πάλιν πρὸς ὑμᾶς εὐοδώσῃ, “1 pray God until he again gives me a prosperous return to you,” P Oxy παλινγενεσία 4 XII. 1490° (late iii/a.p.) εἰ οὖν πάλιν δύνῃ ἐκπλέξαι παρὰ σεαυτῷ, τύχῃ τῇ ἀγαθῇ, “if then you can again get him off by yourself (Ὁ), good luck to you” (Edd.), and P Gen I. 532° (iv/A.D.) ἐγὼ πάλιν σὸς δοῦλος εἰμεὶ καὶ οὐκ ἀποστατίσωμαί (= ἡσομαί) σου ὡς…
Read the full entry →πάλιν (palin) — again.
πάλῐν [ᾰ],
poetry also πάλι (q.see), adverb
1. of Place, back, backwards (the usual sense in early Epic dialect), mostly joined with Verbs of going, coming, etc.; π. χώρει [Refs 5th c.BC+]; π. ἐλεύσεται, κατελθεῖν, ἐπανέλθωμεν, [Refs 5th c.BC+]; δεῦρο σωθήσῃ π. [Refs]; δόμεναι π. give back, restore, [Refs 8th c.BC+]; π. ἀγκαλέσαι to call back, [Refs 4th c.BC+] she turned back from her son, [Refs 8th c.BC+]: coupled with other adverbs, π. αὖτις ἔβαινον νηὸς ἐπὶ γλαφυρῆς [Refs 5th c.BC+]; αὖ π. [Refs 8th c.BC+]; ἄψορρον π. [Refs 5th c.BC+]; π. οἴκαδε, π. οἴκαδ᾽ αὖ, [Refs 5th c.BC+]: with the Article, ἡ π. ὁδός [Refs 5th c.BC+]
πάλιν
palin
probably from the same as 3823 (through the idea of oscillatory
repetition); (adverbially) anew, i.e. (of place) back, (of time) once
more, or (conjunctionally) furthermore or on the other hand:--again.
see GREEK for 3823
πάλιν
Adv
again, further, on the other hand
πάλιν palin 141x
pr. back; again, back again, Jn. 10:17; Acts 10:16; 11:10; again by repetition, Mt. 26:43; again in continuation, further, Mt. 5:33; 13:44, 45, 47, 18:19; again, on the other hand, 1 Jn. 2:8
πάλιν of Place, back, backwards, Hom., Hes., etc.; π. χωρέειν Hdt.; π. ἔρχεσθαι Aesch., etc.; also, πάλιν δοῦναι to give back, restore, Il.:—c. gen., πάλιν τράπεθ᾽ υἷος ἑοῖο she turned back from her son, id. Il.; πάλιν κίε θυγατέρος ἧς id. Il.;—also πάλιν αὖτις back again, αὖτε πάλιν, ἂψ π., π. ὀπίσσω, etc.
with a notion of contradiction, πάλιν ἐρεῖν to gain say (i. e. say against), Il.; but, μῦθον πάλιν λάζεσθαι to take back one's word, unsay it, id. Il.; opp. to ἀληθέα εἰπεῖν, Od.: in Prose, contrariwise, Plat.: —c. gen., τὸ πάλιν νεότητος youth's opposite, Pind.; χρόνου τὸ πάλιν the change of time, Eur.
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
145 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 141 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 35 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.
Ἰακώβου φυγὴ εἰς τὴν Μεσοποταμίαν καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν Χαναναίαν ἐπανῆλθεν.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
ἐμνήσθην σοι καὶ πρότερον ἐν πόλει ὑπὲρ Ἑρμογένους τινὸς τῶν κληρούχων, ᾤμην δὲ δεῖν πάλιν ὑπομνῆσαί σε. καλῶς ἂν οὖν ποιήσαις, ὡς ἄν σοι ἀποδῶι τὴν ἐπιστολήν, γνωριμώτερόν σε
ς σοι παραδῶι μετὰ φιλίας κα … μαν παρʼ αὐτοῦ παῖδα πάλιν ἀνακεχωρηκέναι … πράγματα ἔχων ὅπως καταγάγω αὐτόν· οὐ γὰρ … καὶ Αἰνησίδημον ἀξιώσω τοῦ
παρασχέσθαι μαρτυροῦντας αὐτῆι εναμ … … ἐρημοῦμαι δὲ καὶ ἐγὼ μαρτυρίας περὶ τούτων, ὅπως πάλιν διακούσας … … ους, ἐὰν δὲ μὴ ἐνδείξηται, εἶναι τὴν οἰκίαν ἐμήν , ἵνα
ἕτερος is an adjective meaning 'other' or 'another,' primarily used in the context of pairs or duality. It can refer to the second of two items or people, as well as to others in a broader sense. In the New Testament, it appears in various contexts, such as in Matthew and Luke, often contrasting with 'the first' or 'one.' Notably, it can also imply difference in kind or quality.
ἕτερος, -α, -ον,
[in LXX chiefly for אַחֵר ;]
distributive pron., prop. dual (Bl., §13, 5; 51, 6), denoting the second of a pair, but in late Gk. encroaching on ἄλλος (M, Pr., 79 f.);
of number, other; c. art., the other;
ἕτερος, -έρα, -epov, the other; another, other; [fr. Hom. wy ετι on]; Sept. chiefly ἴου Ἴπβ. Itrefers 1. tonumber. as opp. to some former pers. or thing; a. without the article, other: joined to a noun (which noun denotes some number or class within which others are distinguished from the one), Mt. xii. 45 and Lk. xi. 26, ἑπτὰ ἕτερα πνεύματα, i. 6. from the number of the πνεύματα or demons seven others, to be distinguished from the one already mentioned; add, Mk. xvi. 12; Lk. vi. 6; ix. 56, ete. ; Jn. xix. 37; Acts ii. 40; iv. 12, ete. ; Ro. vii. 8; viii. 39; xiii. 9; ἕτεραι yeveal, other than the present, i. e. past generations, Eph. iii. 5; as in class. Grk. ἄλλος, so sometimes also ἕτερος is elegantly joiaed toa noun that is in apposition: twice so in Lk., viz. ἕτεροι δύο κακοῦργοι two others, who were malefactors [Bttm. differently § 150, 3], Lk. xxiii. 325 ἑτέρους ἑβδομηκοντα…
Read the full entry →ἕτερος and ἀμφότεροι are claimed by Blass (Gr pp. 36, 179f.) as the only surviving words in the Hellenistic age which denote duality as distinct from plurality, and abundant evidence can be cited from the κοινή of the correct use of ἕτερος in this sense. See e.g. P Ryl IT. 2208 (a.p. 38) ἵνα Sot σοι ὄνον. . ἵνα καὶ αὐτὸς Sot ἑτέραν (a second ass), P Amh II. 65°* (early ii/A.pD.) δίκαιον τὸν ἕτερον ἀπολυθῆναι ἐὰν ἄλλος ἀντ᾽ αὐτοῦ κατασταθῇ, ‘it is just that one of them (sc. two brothers) should be released, if some one else is appointed in his stead” (Edd.), BGU 1. 54-5 (a.p. 79-80) ἕτερον εἶναι ὁμώνυμο(ν), “another of the same name,’’ P Fay 1008 (A.D. 99) τῇ] μὲν Kapitlw . . [τ]ῇ δὲ ἑτέρᾳ Xapitlw, with reference to two women, both named Charition, CPR I. 118 (A.D. 108) ἑτέρας . . οἰκίας, 23. 22319 (ii/A.D.) μέχρι [ἑτέρας ἀπογραφῆς, ‘until the next (lit. ‘fanother’’) census,’ P Tebt II.…
Read the full entry →ἕτερος (heteros) — other.
ἕτερος, α, ον,
only Attic dialect-Ionic dialect with ἕ-, Doric dialect ἅτερος [ᾰ] [Refs], Aeolic dialect ἄτερος [Refs 7th c.BC+]:— but ἅτερος [ᾱ], Attic dialect crasis for ὁ ἅτερος, [Refs 4th c.BC+], Ionic dialect οὕτερος (from ὁ ἕτ-) [Refs 5th c.BC+], Doric dialect ὥτερος [Refs 3rd c.BC+]; neuter θάτερον [Refs 5th c.BC+], Ionic dialect τοὔτερον [Refs 5th c.BC+], Ionic dialect τοὐτέρου [Refs 7th c.BC+], Doric dialect θατέρω [Refs 5th c.BC+], Ionic dialect τἠτέρῃ [Refs 3rd c.BC+] —Later _masculine_ and _feminine_ θάτερος, θατέρα, even with the Article, [Refs 4th c.BC+]; θάτερον accusative singular masculine, [Refs 5th c.BC+]
Read the full entry →ἕτερος, α, ον
Adj
another, different
ἕτερος heteros 98x
other, Mt. 12:45; another, some other, Mt. 8:21; besides, Lk. 23:32; ὁ ἕτερος, the other of two, Mt. 6:24; τῇ ἑτέρᾳ, on the next day, Acts 20:15; 27:3; ὁ ἕτερος, one’s neighbor, Rom. 13:8; different, Lk. 9:29; foreign, strange, Acts 2:4; 1 Cor. 14:21; illicit, Jude 7
ἕτερος ἕτερος, η, ον crasis for ὁ ἕτερος, ionic οὕτερος, doric ὥτερος; neut. θάτερον attic, ionic τοὔτερον: pl. ἅτεροι, θάτερα, for οἱ ἕτεροι, τὰ ἕτερα: gen. θατέρου: dat. θατέρῳ: fem. nom. ἁτέρα, dat. θἀτέρᾳ Lat. alter, the other, one of two, χειρὶ ἑτέρῃ Hom., v. infr. IV; χωλὸς ἕτερον πόδα, etc.:—then of all persons or things of which there are two, Lat. alteruter, Il.; τὴν ἑτ. πύλην one of the two gates, Hdt.; δυοῖν ἀγαθοῖν τὸ ἕτ. Thuc., etc.:—in pl. one of two parties, each of which is pl., Lat. alterutri, Hom.
in double clauses, ἕτερος (in Prose ὁ ἕτερος) is repeated, ἕτερον μὲν ἔδωκε, ἕτερον δ᾽ ἀνένευσε Il., etc.
Read the full entry →Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
100 occurrences in the New Testament, rendered 13 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 97 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 107 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.
Μωυσῆς δ’ ἑκάτερον ὑπερβάς, τὸ μὲν ὡς ἄσκεπτον καὶ ἀταλαίπωρον καὶ ἀφιλόσοφον, τὸ δ’ ὡς κατεψευσμένον καὶ μεστὸν γοητείας, παγκάλην καὶ σεμνοτάτην ἀρχὴν ἐποιήσατο τῶν νόμων, μήτ’ εὐθὺς ἃ χρὴ πράττειν ἢ τοὐναντίον ὑπειπὼν μήτ’, ἐπειδὴ προτυπῶσαι τὰς…
καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.
ἴδε οὖν, ἡμεῖς ἀναπεπλάσμεθα, καθὼς πάλιν ἐν ἑτέρῳ προφήτῃ λέγει: Ἰδού, λέγει κύριος, ἐξελῶ τούτων, τουτέστιν ὧν προέβλεπεν τὸ πνεῦμα κυρίου, τὰς λιθίνας καρδίας καὶ ἐμβαλῶ σαρκίνας: ὅτι αὐτὸς ἐν σαρκὶ ἔμελλεν φανεροῦσθαι καὶ ἐν ἡμῖν κατοικεῖν.
τοῦ Παθυρίτου ἐφʼ οὗ ἀνομολογησάμενοι μόλις ἀπέδωκάν τινα. Συναλλάγματα δὲ καὶ συμβόλαια ἰδιόχρεα καὶ ἕτερα γράμματα λυμανάμενοι ἔβλαψαν τὰ διʼ αὐτῶν διάφορα τά τʼ ἔπιπλα ταξάμενοι ἀποδοῦναι οὐκ ἐποίησαν,
σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ
Μελιπαῖτος, βορρᾶ γῆ Παθώτου, ἀπηλιώτου γῆ Θράσωνος καὶ τῶν ἀδελφῶν, λιβὸς περίχωμα, τῆς δʼ ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης
γραφή (graphē) refers to a writing or document, particularly the sacred writings of the Old Testament. It encompasses both the art of writing and the content of written works, including specific passages and the Scriptures as a whole. The term appears frequently in the New Testament, often highlighting the authority of these texts, such as in 2 Timothy 3:16 and Romans 1:2. Some lexicons note a distinction in usage between singular and plural forms.
γραφή, -ῆς, ἡ
(< γράφω),
[in LXX chiefly for כְּתָב ;]
a drawing, painting.
writing;
that which is written, a writing: πᾶσα γ., II Ti 3:16; γ. ἅγιαι, Ro 1:2; προφητικαί, Ro 16:26; al αἱ γ. τ. προφητῶν, Mt 26:56; ἡ γ., αἱ γ., the sacred writings, the Scriptures (i.e. the OT; v. Milligan, NTD, 205); in pl., when the sacred writings as a whole are meant, e.g. Mt 21:42 26:54, Jo 5:39, Ro 15:4; in sing., when a particular passage is referred to, as in Lk 4:21, Jo 19:24,
γραφή, -ῆς, 7, (γράφω. cf. γλυφή and γλύφω): a. α writing, thing written, [fr. Soph. down] : πᾶσα γραφή every scripture sc. of the O. T., 2 Tim. iii. 16; plur. γραφαὶ ἅγιαι, holy scriptures, the sacred books (of the O. T.), Ro. i. 2; προφητικαί, Ro. xvi. 26 ; ai γραφαὶ τῶν προφητῶν. Mt. xxvi. 56. b. ἡ γραφή, the Scripture κατ᾽ ἐξοχήν, the holy scripture (of the O.'T.), —and used to denote either the book itself, or its contents [some would restrict the sing. γραφή always to ἃ particular passage; see Bp. Lghtft. on Gal. iii. 22]: Jn. vii. 38; x. 35; Acts viii. 32; Ro. iv. 3; Gal. iii. 22; iv. 30; Jas. ii. 8; 1 Pet.ii. 6; 2 Pet. i. 20; also in plur. ai γραφαί: Mt. xxi. 42; xxvi. 54; MK. xiv. 49; Lk. xxiv. 27; Jn. v. 39; Acts xvii. 2, 11; xviii. 24, 28; 1 Co. χν. 8 sq.; once ai ypapai comprehends also the books of the N. T. already begun to be collected into a canon, 2 Pet. iii. 16; by…
Read the full entry →γραφή (graphē) — a writing.
γρᾰφ-ή, ἡ,
representation by means of lines: hence,
I. drawing, delineation, [Refs 5th c.BC+]; κατὰ γραφήν in outline, conjecture in [Refs 5th c.BC+]; also of painting, γραφῇ κοσμέειν [Refs 5th c.BC+]; the art of drawing or painting, [Refs 5th c.BC+]
I.2. that which is drawn or painted, drawing, picture, ὅσον γραφῇ only in a picture, [Refs 5th c.BC+]; σπόγγος ὤλεσεν γραφήν[Refs 4th c.BC+]; also of embroidery, [Refs 4th c.BC+]
I.3. γ. παρειῶν painting, rouging the cheeks, [Refs]
II. writing or the art of writing, [Refs 5th c.BC+] the registration of.., [Refs 4th c.BC+]
II.2. that which is written, writing, [Refs 5th c.BC+]: hence, of various written documents, letter, [Refs 5th c.BC+]: also in plural, [Refs 5th c.BC+]; ψευδεῖς γ. spurious documents, cited in [Refs 5th c.BC+] false…
γραφή
graphe
a document, i.e. holy Writ (or its contents or a statement in
it):--scripture.
γραφή, ῆς, ἡ
n.f.
a writing, passage of scripture, the scriptures
γραφή graphē 50x
a writing; in NT the Holy Scriptures, the Jewish Scriptures, or Books of the Old Testament, Mt. 21:42; Jn. 5:39, et al.; by synec. doctrines, declarations, oracles, or promises contained in the sacred books, Mt. 22:29; Mk. 12:24, et al.; spc. a prophecy, Mt. 26:54; Mk. 14:49; Lk. 4:21; 24:27, 32; with the addition of προφητική, Rom. 16:26; of τῶν προφητῶν, Mt.…
Read the full entry →γραφή γράφω representation by means of lines:
drawing or delineation, Hdt.; of painting, id. Hdt., Plat.
a drawing, painting, picture, ὅσον γραφῆι only in a picture, Hdt.; πρέπουσα ὡς ἐν γραφαῖς Aesch.
writing, the art of writing, Plat.
a writing, Soph.: a letter, Thuc.; so in pl., like γράμματα, Eur.: ψευδεῖς γρ. false statements, id. Eur.
（γράφομαι) as attic law-term, an indictment in a public prosecution, a criminal prosecution undertaken by the state, opp. to δίκη (a private action), Plat., etc.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
skrip'-tur (he graphe, plural hai graphai): The word means "writing." In the Old Testament it occurs in the King James Version only once, "the scripture of truth," in Da 10:21, where it is more correctly rendered in the Revised Version (British and American), "the writing of truth." The reference is not to Holy Scripture, but to the book in which are inscribed God's purposes. In the New Testament, "scripture" and "scriptures" stand regularly for the Old Testament sacred books regarded as "inspired" (2Ti 3:16), "the oracles of God" (Ro 3:2). Compare on this usage Mt 21:42; 22:29; Mr 12:10;
Scripture
Invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Tim. 3:15, 16; John 20:9; Gal. 3:22; 2 Pet. 1:20). It was God’s purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. The “Scripture,” or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed “Scripture,” consisting of the Old and New Testaments. The Old Testament canon in the time of our Lord was precisely the same as that which we now possess under…
[See BIBLE]
Or SCRIPTURES, the writings, that is, by eminence; the inspired writings, comprising the Old and New Testaments. See BIBLE.
50 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 50 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 17 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.
ἐφ’ ἅπασι γὰρ τοῖς ἄλλοις αὐτὸν ὁ ποιητὴς καὶ πατήρ, ὥσπερ αἱ ἱεραὶ γραφαὶ μηνύουσιν, εἰργάσατο.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
λέγει γὰρ ἡ γραφή: Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.
r,1,ctr γραφὴ ποτηρίων τῶν κειμένων ἐνέχυρα ἐν Φιλαδελφείαι ἔτους λε Τῦβι ιϛ διὰ Θεοπόμπου ἐπὶ φιάληι
α. Σωστράτωι. καταπλέοντος Δημητρίου τοῦ πρὸς τῆι ἕκτῃ πρὸς Ζηνόδωρον περὶ τῆς ὠνῆς, ὅπως γραφῇ Ἑρμαφίλωι τε καὶ τοῖς λογισταῖς ἐπισκεψαμένοις ἐὰν φαίνηται ἐν τῶι ε ἔτει αὐτό τε
Γραφὴ σκευῶν· στρώματα β, προσκεφάλαια δ, κασαὶ γ, ἄλλος κασῆς ἐφίππιος φοινικοῦς σάκκος ἐν ὧι
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
The Greek word ὀπτάνομαι (*optanomai*) means to appear or to be seen. It is a middle voice verb derived from the root related to seeing, indicating an active participation in the act of appearing. The New Testament uses this term in Acts 1:3, where it refers to someone allowing themselves to be seen. There is some discussion among lexicographers about its nuances compared to other Greek words for seeing.
† ὀπτάνω,
[in LXX: III Ki 8:8 (ראה ni.), To 12:19*;]
late present as from ὤφθην (= ὁράω); mid., ὀπτάνομαι, to allow oneself to be seen, to appear. c. dat., Ac 1:3. (For exx. from π., v. Deiss., LAE, 79, 2525; MM, ii, xviii.).†
ὀπτάνω (OIITQ): to look at, behold; mid. pres. ptep. ὀπτανόμενος; to allow one’s self to be seen, to appear: tui, Acts i. 3. (1 K. viii. 8; Tob. xii. 19; [Graec. Ven. Ex. χχχῖν. 24].)~ ὀπτασία. -as, ἡ, (ὀπτάζω) ; 1. the act of exhibiting one’s self to view: ὀπτασίαι κυρίου, 2 Co. xii. 1 [A. V. visions; cf. Meyer ad loc.] (ἐν ἡμέραις ὀπτασίας pov, Add. to Esth. iv. 1.44 (13); [οἷς Mal. iii. 2]; ἥλιος ἐν ὀπτασίᾳ, coming into view, Sir. xliii. 2). 2. a sight, a vision, an appearance presented to one whether asleep or awake: οὐράνιος ont. Acts xxvi. 19; ἑωρακέναι ὀπτασίαν, Lk. i. 22; w. gen. of appos. ἀγγέλων, Lk. xxiv. 23. A later form for ὄψις [ef. W. 24], Anthol. 6, 210, 6; for 7879, Dan. [Theodot.] ix. 23; x. 1, 7 sq.
ὀπτάνομαι can be definitely removed from the list or so-called “Biblical” words (Grimm-Thayer, p. 695), since to its occurrences in the LXX (3 Kingdoms 88, Tob 1219: cf. P Oxy XIII. p. 4) and the NT (Ac 1°), we can add such early exx. as P Par 4038 (B.c. 164-158) (= Witkowski,” Ῥ- 72) εἰ δὲ δι᾽ ἄλλο τι οὐκ ὀπτάνεταί por, P Tebt I. 24° (B.C. 117) καὶ μηδαμῶς ὀπτανομένων ὑπ... Of a later date we have the great magical papyrus P Par 574903 (¢. A.D. 300) ὁρκίζω oe τὸν ὀπτανθέντα τῴ ᾿Ο(-- ᾿Τ)σραὴλ ἐν στύλῳ φωτινῷ καὶ νεφέλῃ ἡμερινῇ, an interesting reference to Exod 135} (see Deissmann ZAZ p. 252). On the implications involved in the use of ὀπτάνομαι in Ac 1° as denoting actual appearance as distinguished from vision cf. Knowling 567 ad /. ONTO. With the use of this verbal adj. in Lk 24% (cf. Hobart, p. 182f.) we may compare P Giss I. 93° ὀπτοῦ δέλφακος, ‘roast pork,”’ in what appears to be a…
Read the full entry →ὀπτάνομαι (optanomai) — to appear.
ὀπτάζομαι,
passive, to be seen, [LXX]:—so ὀπτάνομαι,[LXX+5th c.BC+]:—an active ὀπταίνω in [Refs]
ὀπτάνομαι
optanomai
of the primary (middle voice)
optomai op'-tom-ahee; which is used for it in certain
tenses; and both as alternate of
3708
to gaze (i.e. with wide-open eyes, as at something remarkable; and
thus differing from 991, which denotes simply voluntary observation;
and from 1492, which expresses merely mechanical, passive or casual
vision; while 2300, and still more emphatically its intensive 2334,
signifies an earnest but more continued inspection; and 4648 a
watching from a distance):--appear, look, see, shew self.
see GREEK for 3708
see GREEK for 991
see GREEK for 1492
see GREEK for 2300
see GREEK for 2334
see GREEK for 4648
ὀπτάνομαι
v.
I appear, am seen
ὀπτάνομαι optanomai 1x
to be seen, appear, Acts 1:3*
Verb-FDI-3P — Verb · future · middle deponent · indicative · third person · pluralfuture middle deponent indicative — an action still to come.
V-FDI-3P Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Plural
54 occurrences in the New Testament, rendered 20 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 7 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-ASM — Relative pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
R-ASM Part of Speech: Relative pronoun Case: Accusative Number: Singular Gender: Masculine
wun.
See NUMBER.
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
ἐκκεντέω means to pierce or transfix, derived from the prefix ἐκ (out) and a root meaning to prick. It is used in contexts like stabbing or digging out, and appears in the New Testament in John 19:37 and Revelation 1:7, where it refers to piercing. The lexicons agree on the core meaning, though some mention additional nuances like massacring.
ἐκ-κεντέω, -ῶ
[in LXX chiefly for דָּקַר ;]
to prick out, put out (Arist.).
to pierce (Polyb., LXX): c. acc pers., Jo 19:37 (LXX), Re 1:7.†
ἐκ-κεντέω, -ῶ : 1 aor. ἐξεκέντησα ; 1. to put out, dig out: τὰ ὄμματα, Aristot. h. a. 2, 17 [p. 508, 6}; 6, 5. 2. to dig through, transfix, pierce: twa, Rev. i. 7; ὄψονται εἰς ὃν (i. 6. εἰς τοῦτον, ὃν [οἵ. W. 158 (150) ]}) ἐξεκέντησαν, Jn. xix. 87. (Polyb. 5, 56, 12; Polyaen. ὅ, 3, 8; for ἼΡΤ, Judg. ix. 54; 199 to kill, Num. xxii. 29. 2 Mace. xii. 6. Cf. Fischer, De vitiis lexice. ete. p.540 sq.)
ἐκκεντέω (ekkenteō) — to pierce.
ἐκκεντέω,
prick out, put out, ὄμματα [Refs 4th c.BC+]
II. pierce, stab, [LXX+2nd c.BC+]
II.2. massacre, [LXX]
III. intransitive, of hair, stand out, project, [Refs 2nd c.AD+]
ἐκκεντέω
ekkenteo
from 1537 and the base of 2759; to transfix:--pierce.
see GREEK for 1537
see GREEK for 2759
ἐκκεντέω
v.
I pierce through, transfix
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
2 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.
← 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