John 2:21 — Word Study
N1904ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
BSAHeekeinos [the Messiah, Christ] howeverde was speakinglegō▸ concerningperi [concerning, regarding] theho templenaos [a sacred place of worship] of theho bodysōma [the whole physical person, flesh] of Him.autos [belonging to Him, His own]
| Greek | English | Parsing |
|---|---|---|
| ἐκεῖνος | He | Demonstrative pronoun, nominative, singular |
| δὲ | however | Conjunction |
| ἔλεγεν | was speaking | Verb, imperfect, active |
| περὶ | concerning | Preposition |
| τοῦ | the | Article, genitive, singular |
| ναοῦ | temple | Noun, genitive, singular |
| τοῦ | of the | Article, genitive, singular |
| σώματος | body | Noun, genitive, singular |
| αὐτοῦ. | of Him. | Personal pronoun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Jesus was speaking about the temple of His body. |
| KJV | But he spake of the temple of his body. |
| ASV | But he spake of the temple of his body. |
| YLT | but he spake concerning the sanctuary of his body; |
| WEB | But he spoke of the temple of his body. |
| BBE | But his words were about that holy building which was his body. |
Translations agree that Jesus refers to His body as the temple, emphasizing the spiritual significance of His statement.
The sentence is structured around a main clause with a prepositional phrase and a noun phrase that clarify the subject of Jesus' speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐκεῖνος
verbλέγω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — John 2:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jesus Cleanses the Templegenerated
John 2:21 occurs in a narrative where Jesus is responding to the Jews' astonishment at His claim about destroying the temple. He uses this moment to reveal that He is speaking about His own body, indicating a shift from the physical temple to a spiritual understanding of His presence and sacrifice. This teaching points to the deeper significance of Jesus’ identity and mission, as seen in the larger context of His ministry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 1:14 | The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth. |
| 2 | Colossians 1:19 | For God was pleased to have all His fullness dwell in Him, |
| 3 | Colossians 2:9 | For in Christ all the fullness of the Deity dwells in bodily form. |
| 4 | Hebrews 8:2 | and who ministers in the sanctuary and true tabernacle set up by the Lord, not by man. |
| 5 | 1 Corinthians 3:16 | Do you not know that you yourselves are God’s temple, and that God’s Spirit dwells in you? |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ναοῦ, naosgenerated
The word ναός (lemma: naos) specifically refers to the temple or sanctuary, particularly the inner part where God’s presence dwells. It is distinct from the broader temple complex and emphasizes the sacredness of the space. In this verse, it signifies a transition from the physical structure to Jesus' own body as the new dwelling place of God.
This term is often used in the New Testament to denote the temple in Jerusalem but also metaphorically refers to believers as the temple of the Holy Spirit. Here, Jesus redefines the concept of the temple, indicating that true worship and the presence of God are found in Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the core meaning of the verse, emphasizing that Jesus is speaking about the temple of His body. The Berean Standard Bible states, 'But Jesus was speaking about the temple of His body,' which is mirrored in the KJV and ASV.
The Young's Literal Translation uses 'spake concerning the sanctuary of his body,' which maintains the same idea but with slightly different wording. The WEB and BBE also affirm this understanding, with the latter adding a note about the holiness of His body.
Sentence Structuregenerated
The main clause is governed by the verb ἔλεγεν, was speaking, with a prepositional phrase indicating the subject of His speech. The structure shows that Jesus is the subject who is actively conveying a message about the temple.
The phrase τοῦ ναοῦ is a genitive construction that specifies the temple being referred to, linking it directly to Jesus' body. This grammatical structure emphasizes the connection between the physical and the spiritual.
Septuagint Backgroundgenerated
ναός appears in the Septuagint as a translation of the Hebrew word for temple, heikhal, which denotes the sacred space where God meets His people. This connection reinforces the significance of the temple in the Jewish faith and highlights Jesus' radical redefinition of what constitutes a temple.
In the LXX, ναός is used to refer to the physical temple in Jerusalem, establishing a continuity between the Old and New Testament understandings of God's dwelling place among His people.
In plain words — the whole versegenerated
John 2:21 shows that Jesus was speaking about His body when He mentioned the temple. This verse is part of a larger conversation where Jesus explains that He is the new temple, emphasizing that true worship is found in Him.
Frequently Asked Questionsgenerated
Jesus is indicating that His physical body is the true temple where God's presence dwells, shifting the understanding from the physical temple in Jerusalem to Himself.
The temple was the central place of worship for the Jews, representing God's dwelling among His people. Jesus' statement redefines this concept, showing that He fulfills that role.
This verse foreshadows Jesus' resurrection, as He refers to His body being raised up in three days, indicating the new life and hope found in Him.
Believers are considered the temple of the Holy Spirit, meaning that God's presence dwells within them, just as it did in Jesus' body.
Reflection Questionsgenerated
- In what ways do I understand my body as a temple of the Holy Spirit?
- How can I reflect the holiness of God in my daily life?
- What does it mean for me that Jesus is the true temple?
- How does this understanding change the way I view worship?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to illustrate the significance of Jesus' body as the true temple, contrasting it with the physical temple in Jerusalem.
For He showed to what belongs (the incidents of) being destroyed, thrown down, and kept down-even to that to which it also appertains to be lifted and raised up again;Early Church Fathers on John 2 →
Acceptable to the wise man is the word of wisdom, and the knowledge of discipline abideth more easily with men of understanding, and as in wax not too hard, the impression of seals is well made,Early Church Fathers on John 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 2:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut he spoke of the temple of his body. Which was the antitype of the material temple; and might well be called so, since the bodies of the saints are called temples, 1 Corinthians 3:16 2 Corinthians
Read John Gill on John 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut he spake of the temple of his body. But he spake of the temple of his body - in which was enshrined the glory of the eternal Word.
Read Robert Jamieson on John 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut, alas, our Saviour spoke not of their material temple, but of the temple of his body; which yet was proper speaking: for if the apostle calleth our bodies the temple of God, as he doth, 6:19 ; it much more may be said so of the body of Christ: for as God dwelt in the temple, and there revealed his will, and would be there worshipped; how properly must the notion of the temple agree to Christ, in whom the fulness of the Godhead dwelt bodily, , who revealeth his Father’ s nature and will to men, , and in whom all must worship him? So as the temple at Jerusalem was every way a most illustrious type of Christ, and Christ might well, speaking concerning his body, say, Destroy this temple…
Read Matthew Poole on John 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments21 But he spake of the temple of his body. Ver. 21. The temple of his body] Wherein the "Godhead dwelt bodily," Colossians 2:9, that is, personally, as he dwelt in the material temple sacramentally, and doth dwell in the hearts of his people spiritually. This tabernacle of Christ’ s body was not made with hands, nor built by the power of nature, Hebrews 9:2.
Read John Trapp on John 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) But he spake.—Literally, was speaking. This is the solution of the enigma as the disciples read it in the after history. It is remarkable that we have the interpretation of the spiritual temple in Mark 14:58 (see Note there, and comp. John 4:21; John 4:23).
Read Charles John Ellicott on John 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Of the temple of his body.] Rather, the temple, his body: his body had no particular temple: but it was the temple of his Divinity-the place in which, as in the ancient temple, his Godhead dwelt; See how the Jews perverted these words, Matthew 26:60, and the notes there.
Read AdamClarke on John 2 →CambridgeThe Cambridge Bible for Schools and Colleges21. spake] Or, was speaking. Setting aside inspiration, S. John’s explanation must be admitted as the true one. What better interpreter of the mind of Jesus can be found than ‘the disciple whom Jesus loved?’ And he gives the explanation not as his only, but as that of the disciples generally. Moreover it explains the ‘three days,’ which interpretations about destroying the old Temple religion and raising up a new spiritual theocracy do not.
Read Cambridge on John 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Temple of his body—That the body is a building has been recognized by both the science and the literature of all the world. And religious thought specially recognizes that it should be a temple; the temple of the Holy Spirit.
Read Daniel Denison Whedon on John 2 →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
But Jesus was speaking about the temple of His body.
But he spoke of the temple of his body.
But Jesus was speaking about the temple of His body.
But Jesus was speaking about the temple of his body.
Tyndale line
But he spake of the temple of his body.
But he spake of the temple of his body.
But he spake of the temple of his body.
But he spoke of the temple of his body.
But he spake of the temple of his bodie.
Strictly literal
But he spoke of the temple of his body.
but he spake concerning the sanctuary of his body;
But He spoke concerning the temple of His body;
However, he was speaking about the temple of his body.
From the Latin
But he spoke of the temple of his body.
Simplified
But the Temple Jesus was speaking of was his body.
But his words were about that holy building which was his body.
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.
Ille autem dicebat de templo corporis sui.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܘ ܕܝܢ ܐܡܪ ܗܘܐ ܥܠ ܗܝܟܠܐ ܕܦܓܪܗ
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.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
The standard critical text of the New Testament.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
The previous edition, still widely cited.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
The Society of Biblical Literature edition, freely licensed.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
The edition that turned scholarship toward the earliest manuscripts.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
An independent critical text built from the oldest witnesses then known.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
A recent critical edition following documentary evidence closely.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
The reading of the majority of surviving manuscripts.
ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.
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 2:21
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 ἐκεῖνος is a demonstrative pronoun meaning 'that one' or 'that person or thing,' often implying remoteness compared to οὗτος ('this'). It can be used absolutely or as an adjective with nouns, and it appears in various contexts throughout the New Testament, including Luke 18:14 and James 4:15. The lexicons note its use for emphasis and its contrast with nearby subjects.
ἐκεῖνος, -η, -ο
(< ἐκεῖ),
[in LXX chiefly for הַהוּא ,הוּא, and cogn. forms ;]
demonstr. pron.,
that person or thing (ille), implying remoteness as compared with οὗτος (hic);
absol., emphatic he, she, it: opp. to οὗτος, Lk 18:14, Ja 4:15; ἡμεῖς, He 12:25; ὑμεῖς, Mt 13:11, Mk 4:11; ἄλλοι, Jo 9:9; ἐγώ, Jo 3:30; to persons named, Mk 16:[10, 13, 20], Jo 2:21; of one (absent) who is not named, contemptuously (Abbott, JG, §§2385, 2732), Jo 7:11 9:28; with respect, of Christ, I Jo 2:6 3:3, al.; referring to a
ἐκεῖνος, -7, -o, (fr. ἐκεῖ, prop. the one there, οἵ. Germ. dortig, der dort), demonst. pron., that man, woman, thing (Lat. ille, illa, illud); properly of persons, things, times, places somewhat remote from the speaker. 1. used absolutely, a. in antithesis, referring to the more remote subject: opp. to οὗτος, Lk. xviii. 14; Jas. iv. 15; ὑμῖν . . ἐκείνοις, Mt. xiii. 11; Mk. iv. 11; ἐκεῖνοι - - . ἡμεῖς, Heb. xii. 25; ἄλλοι . . . ἄλλοι. . . ἐκεῖνος, Jn. 1x. 9; ἐκεῖvoy... ἐμέ, JN. iii. 30; οἱ Ἰουδαῖοι... ἐκεῖνος δέ, In. ii. 20 sq.; ὁ μὲν κύριος ᾿Ιησοῦς [RG Τ' οπι. Ἰ. WH Tr mrg. br.] . .. ἐκεῖνοι δέ, Mk. xvi. 19 sq., ete. b. of noted persons (as in classic Grk.): in a bad sense, that notorious man, Jn. vii. 11; ix. 28; in a good sense, —of the Lord Jesus, 1 Jn. ii. 6; iii. 3, 5,7, 16; iv. 17; of the Holy Spirit, with an apposition added, ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, Jn. xvi. 18. c.…
Read the full entry →ἐκεῖνος (ekeinos) — that.
ἐκεῖνος, ἐκείνη, ἐκεῖνο,
also κεῖνος (regular in Epic dialect, Ionic dialect (as [Refs 5th c.BC+] only where the metre requires,[Refs 5th c.BC+], etc.; but not in Attic dialect Prose, and in Comedy texts only in mock Trag. passages): Aeolic dialect κῆνος [Refs 7th c.BC+]: Doric dialect τῆνος [Refs 3rd c.BC+]: in Comedy texts, strengthened ἐκεινοσί [Refs 5th c.BC+]; ἐκεινοσίν [Refs 2nd c.AD+]: (ἐκεῖ):—demonstrative pronoun the person there, that person or thing, [Refs 8th c.BC+]: generally with reference to what has gone immediately before, [Refs 5th c.BC+]; but when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, properly belongs to the more remote, in time, place, or thought, οὗτος to the nearer, [Refs 5th c.BC+] sometimes = the latter, [Refs 5th c.BC+]; ἆρ᾽ οὗτός ἐστ᾽ ἐκεῖνος ὅν..; [Refs 5th c.BC+]: also…
Read the full entry →ἐκεῖνος
ekeinos
from 1563; that one (or (neuter) thing); often intensified by the
article prefixed:--he, it, the other (same), selfsame, that (same,
very), X their, X them, they, this, those. See also 3778.
see GREEK for 1563
see GREEK for 3778
ἐκεῖνος, η, ο
Dem.pr.
that, that one there, yonder
ἐκεῖνος ekeinos 265x
demonstrative adjective or noun, that, this, he, etc., Mt. 17:27; 10:14; 2 Tim. 4:8; in contrast with οὗτος, referring to the former of two things previously mentioned, Lk. 18:14
ἐκεῖνος in attic strengthd. ἐκεινοσί ἐκεῖ Demonstr. Pron.: the person there, that person or thing, Hom., etc.: when οὗτος and ἐκεῖνος refer to two things before mentioned, ἐκεῖνος, ille, belongs to the more remote, i. e. the former, οὗτος, hic, to the nearer, i. e. the latter.
like ille, to denote well-known persons, ἐκεῖνος Θουκυδίδης Ar.
with demonstr. force, Ἶρος ἐκεῖνος ἧσται Irus sits there, Od.
in attic the Subst. with ἐκεῖνος properly has the Article, and ἐκεῖνος may precede or follow the Subst., ἐκείνῃ τῇ ἡμέρᾳ, τῇ ἡμέρᾳ ἐκείνῃ: when the Art. is omitted in Prose, ἐκεῖνος follows the Subst., νῆες ἐκεῖναι Thuc.
adv. ἐκείνως, in that way, in that case, id. Thuc.
dat. fem. ἐκείνῃ as adv.,
Dem-NSM — Demonstrative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
D-NSM Part of Speech: Demonstrative pronoun Case: Nominative Number: Singular Gender: Masculine
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
256 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 244 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 348 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Σώστρατος παρεπιδημῶν, ὅτε ἐπὶ τὸν ὀπισμὸν ἀνέπλευσεν, ἐντυχὼν Διονυσίωι τῶι παρὰ Ζηνοδώρου ἐνεφάνισεν, καὶ ἐκεῖνος φοβηθεὶς ἀφῆκε τοὺς μελισσουργούς. ὁ δʼ αὐτὸς οὗτος καθʼ ὃν χρόνον μετὰ τοῦ βασιλέως
ὑπὸ τοῦ πατρὸς ἡμῶν ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι
πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
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-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
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
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
336 occurrences in the New Testament, rendered 12 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 333 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 297 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.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
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.
καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
ναός (naos) refers to a temple or shrine, specifically the inner sanctuary where a deity resides. In the New Testament, it often denotes the temple in Jerusalem, distinguishing it from the larger temple complex. It is also used metaphorically for Christians as the dwelling place of the Spirit of God. Notably, there is a distinction between ναός and ἱερόν, the latter referring to the entire temple area.
WE have in our Version only the one word ‘temple’ for both of these; nor is it easy to perceive in what manner we could have marked the distinction between them; which is yet a very real one, and one the marking of which would often add much to the clearness and precision of the sacred narrative (see Fuller, A Pisgah Sight of Palestine, p. 427). ὑἹερόν (=templum) is the whole com8ὃπι.:. SYNONYMS OF THE NEW TESTAMENT. Il pass of the sacred enclosure, the τέμενος, including the outer courts, the porches, porticoes, and other buildings subordinated to the temple itself; αἱ οἰκοδομαὶ τοῦ ἱεροῦ (Matt. xxiv. 1). But ναός (= ‘ edes’) from ναίω, “ habito,’ as the proper habitation of God (Acts vii. 48; xvii. 24; I Cor. vi. 19); the οἶκος τοῦ Θεοῦ (Matt. xii. 4; cf. Exod. Xxill. 19), the German ‘duom’ or ‘ domus,’ is the temple itself, that by especial right so called, being the heart and centre…
Read the full entry →ναός, -ov, ὁ, (ναίω to dwell), Sept. for Danity used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of holies (in class. Grk. used of the sanctuary or cell of a temple, where the image of the go | was placed, called also δόμος, σηκός, which is to be distinguished from τὸ ἱερόν, the whole temple, the entire consecrated enclosure; this distinction is observed also in the Bible; see ἱερόν, p. 299°): Mt. xxiii. 16 sq. 35; xxvii. 40; Mk. xiv. 58; xv. 29; Jn.ii. 19sq.; Rev. xi. 2; nor need Mt. xxvii. 5 be regarded as an exception, provided we suppose that Judas in his desperation entered the Holy place, which no one but the priests was allowed to enter [ (note the εἰς (al. ἐν) of TTrWH)]. with θεοῦ, rod θεοῦ, added: Mt. xxvi. 61; 1 Co. iii. 17; 2 Co. vi. 16; 2 Th. ii. 4; Rey. xi. 1; used specifically of the Holy…
Read the full entry →ναός (naos) — temple.
νᾱός, ὁ,
Doric dialect, Thess., etc. form, [Refs 5th c.BC+], rare in Attic dialect Prose and Comedy texts, [LXX+5th c.BC+] only in 2 Ma.), [Refs 2nd c.BC+]; Ionic dialectνηός, always in [Refs 8th c.BC+]; dative νειῴ [Refs 4th c.BC+]; Attic dialect νεώς (Attic Inscrr. of see-3rd c.BC (see. below), once in Trag. (see. above), frequently in Prose authors and found in Comedy texts (see. below)); declension, nominative νεώς [Refs 5th c.BC+]; dative νεῴ [Refs 5th c.BC+]; accusative νεών [LXX+5th c.BC+]; on the accent see Hdn.Gr.1.8: Aeolic dialect ναῦος [Refs 7th c.BC+]; Spartan ναϝός [prev. work]5(1).1564 (plural, found at Delos, 5th-4th c.BC):—temple, [Refs 8th c.BC+]
II. inmost part of a temple, shrine containing the image of the god, [Refs 5th c.BC+]
III. portable shrine carried in processions, [Refs 5th c.BC+]
ναός
naos
from a primary naio (to dwell); a fane, shrine, temple :--shrine,
temple. Compare 2411.
see GREEK for 2411
ναός, οῦ, ὁ
n.m.
a temple, shrine
ναός naos 45x
pr. a dwelling; the dwelling of a deity, a temple, Mt. 26:61; Acts 7:48; used figuratively of individuals, Jn. 2:19; 1 Cor. 3:16; spc. the cell of a temple; hence, the Holy Place of the Temple of Jerusalem, Mt. 23:35; Lk. 1:9; a model of a temple, a shrine, Acts 19:24
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
tem'-p'l (hekhal, "palace"; sometimes, as in 1Ki 6:3,5, etc.; Eze 41:1,15 ff, used for "the holy place" only; bayith, "house," thus always in the Revised Version (British and American); hieron, naos):
A. STRUCTURE AND HISTORY
I. SOLOMON'S TEMPLE
I. INTRODUCTORY
1. David's Project
2. Plans and Preparations
3. Character of the Building
4. Site of the Temple
5. Phoenician Assistance
II. THE TEMPLE BUILDING
1. In General
2. Dimensions, Divisions and Adornments
3. The Side-Chambers
4. The Porch and Pillars
III. COURTS, GATES ANY ROYAL BUILDINGS
1. The Inner Court
(1) Walls
(2) Gates
2. The Great Court
3. The Royal Buildings
IV. FURNITURE OF THE TEMPLE
1. The Sanctuary
(1) The "Debhir"
(2) The "Hekhal"
2. The Court (Inner)
(1) The Altar
(2) The Molten (Bronze) Sea
(3) The Layers and Their Bases
Temple
First used of the tabernacle, which is called “the temple of the Lord” (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ’s human body (John 2:19, 21). Believers are called “the temple of God” (1 Cor. 3:16, 17). The Church is designated “an holy temple in the Lord” (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen “temple of the great goddess Diana” (Acts 19:27).
There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian’s highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon’s temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last…
A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16.
46 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 45 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 41 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.
περὶ τῆς σκηνῆς ἣν κατεσκεύασε Μωυσῆς ἐν τῇ ἐρημίᾳ εἰς τιμὴν τοῦ θεοῦ, ὥστε ναὸν εἶναι δοκεῖν.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἐπ’ ἀληθείας ταχὺ καὶ ἐξαίφνης τελειωθήσεται τὸ βούλημα αὐτοῦ, συνεπιμαρτυρούσης καὶ τῆς γραφῆς, ὅτι ταχὺ ἥξει καὶ οὐ χρονιεῖ, καὶ ἐξαίφνης ἥξει ὁ κύριος εἰς τὸν ναὸν αὐτοῦ, καὶ ὁ ἅγιος, ὃν ὑμεῖς προσδοκᾶτε.
1 ἐκ δὲ τῶν ἀπολειπομένων δύο , τόν τε ναόν μου παρῃτησάμην, διὰ τὸ θεοῖς μόνοις δ ταύτην τὴν τιμὴν ὑπʼ ἀνθρώπων δικαίως ἀπονέμεσθαι,
καὶ διὰ παντὸς ὑγιαίνειν. ἠγόρακά σοι τὰς ἐλαίας. αἰτοῦσι πανταχόθεν εἰς τὴν εὐσέβειαν τοῦ ναοῦ Σούχου, πάντας ἀνθρώπους, καὶ Ῥωμαίους καὶ Ἀλεξανδρεῖς καὶ κατοικοῦντας ἐν τῶι Ἀρσινοΐτηι. αἰτοῦσι Πομπήιον.
ε … τος … παστοφόρων Σοκνοπαίου θεοῦ μεγάλου καὶ … θεοῦ ἐπηκόου καὶ ναοῦ Καίσαρος Θεοῦ Σεβαστοῦ … περι … … … … … … θ
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-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 σῶμα (lemma: sōma) means 'body' and can refer to both living and dead bodies, as well as the concept of a person or material substance. In the New Testament, it is used to describe the human body, the Church as the body of Christ, and even inanimate objects. The term contrasts with πνεῦμα (spirit) and ψυχή (soul), highlighting its physical nature.
σῶμα, -τος, τό, (appar. fr. σῶς ‘entire’, [but cf. Curtius § 570; al. fr. r. ska, sko, ‘to cover’, ef. Vaniéek p. 1055; Curtius p. 696]), Sept. for “3, "3, etc.; nba3 (a corpse), also for Chald. BW2; α body; and 1. the body both of men and of animals (on the distinction between it and σάρξ see σάρξ, esp. 2 init.; (cf. Dickson, St. Paul's use of ‘ Flesh’ and ‘Spirit’, p. 247 sqq.]); a. as everywh. in Hom. (who calls the living body δέμας) and not infreq. in subseq. Grk. writ., a dead body or corpse: univ. Lk. xvii. 37; of a man, Mt. xiv. 12 RG; (Mk. xv. 45 R G];, Acts ix. 40; plur. Jn. xix. 31; τὸ σ. τινος, Mt. xxvii. 58 sq.; Mk. xv. 43; Lk. xxiii. 52,55; Jn. xix. 38, 40; xx. 12; Jude 9; οὗ the body of an animal offered in sacrifice, plur. Heb. xiii. 11 (Ex. xxix. 14; Num. xix. 3). b. as in Grk. writ. fr. Hesiod down, the living body : —of animals, Jas. iii. 3;—of man: τὸ σῶμα, absol.…
Read the full entry →σῶμα, “ἐᾷ body” (1) properly of the human body (a) cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος ὑγιείας, and the common salutation, as in 24. 590369 (B.c. 257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος) [ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond 121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where the writer (a Christian) prays to our God and the gracious Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι). For the…
Read the full entry →σῶμα (sōma) — body.
σῶμα, ατος, τό
[Refs 4th c.AD+] dative plural σωμάτεσι [Refs 3rd c.BC+], body of man or beast, but in [Refs 8th c.BC+], always dead body, corpse (whereas the living body is δέμας), ὥς τε λέων ἐχάρη μεγάλῳ ἐπὶ σώματι κύρσας [Refs 8th c.BC+]; ς. δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν [Refs 8th c.BC+]; so also in [NT+8th c.BC+]; νεκρὸν σ. [Refs 2nd c.AD+]; μέγιστον σ... σποδου, ={σ. μέγιστον ὃ νῦν σποδός ἐστι}, [Refs 5th c.BC+]
2. the living body, [Refs 8th c.BC+]; γενναῖος τῷ σ. [Refs 5th c.BC+]; εὔρωστος τὸ σ. [Refs 5th c.BC+]; τὸ σ. σῴζειν or -εσθαι save one's life, [Refs 5th c.BC+]; διασῴζειν or -εσθαι[Refs 5th c.BC+]; περὶ τοῦ σ. ἀγωνίζεσθαι for one's life, [Refs 5th c.BC+]; ἔχειν τὸ σ. κακῶς, ὡς βέλτιστα, etc., to be…
σῶμα
soma
from 4982; the body (as a sound whole), used in a very wide
application, literally or figuratively:--bodily, body, slave.
see GREEK for 4982
σῶμα, ατος, τό
n.n.
body, flesh
σῶμα sōma 142x
the body of an animal; a living body, Mt. 5:29, 30; 6:22, 23, 25; Jas. 3:3; a person, individual, 1 Cor. 6:16; a dead body; corpse, carcass, Mt. 14:12; 27:52, 58; Heb. 13:11; the human body considered as the seat and occasion of moral imperfection, as inducing to sin through its appetites and passions, Rom. 7:24; 8:13; genr. a body, a material substance, 1 Cor. 15:37, 38, 40; the substance, reality, as opposed to ἡ σκιά, Col. 2:17; in NT…
Read the full entry →σῶμα σῶμα, ατος, τό, deriv. uncertain the body of a man: in Hom. always the dead body, corpse, carcase, whereas the living body is δέμας.
the living body, Hes., Hdt., attic; τὸ ς. σώζειν or -εσθαι to save one's life, Dem., Thuc.; ἔχειν τὸ ς. κακῶς, ὡς βέλτιστα, to be in a bad, a good state of body, Xen.
body, as opp. to the soul (ψυχή), Plat., etc.; τὰ τοῦ ς. ἔργα bodily labours, Xen.; τὰ εἰς τὸ ς. τιμήματα bodily punishments, Aeschin.
periphr., ἀνθρώπου σῶμα ῀ ἄνθρωπος, Hdt.; esp. in Trag., σῶμα θηρός ῀ ὁ θήρ, Soph., etc.:—often of slaves, ς. αἰχμάλωτα Dem., etc
generally, a body, i. e. any material substance, Plat., etc.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
bod'-i:
I. PHILOLOGICAL:
Generally speaking, the Old Testament language employs no fixed term for the human body as an entire organism in exact opposition to "soul" or "spirit." Various terms were employed, each of which denotes only one part or element of the physical nature, such as "trunk," "bones," "belly," "bowels," "reins," "flesh," these parts being used, by synecdoche, for the whole: etsem = "bone," or "skeleton," hence, "body," is found in Ex 24:10 the King James Version; La 4:7; nephesh = "living organism" (Le 21:11; Nu 6:6,7,11; 19:11,13,16; Hag 2:13); nebhelah = "a flabby thing," "carcass" (
144 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 142 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 50 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς
ἐγγαίων ὄντων δ ἔν τε τῶι Περιθήβας καὶ Παθυρίτηι, ὁμοίως δὲ καὶ τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος