John 6:23 — Word Study
N1904ἄλλα δὲ ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
BSAanotherallos nowde cameerchomai▸ boatsploiarion [other, different, small vessels] fromek TiberiasTiberias [a city in Galilee] nearengus [close to] theho placetopos [location] wherehopou they atephagein▸ [consumed] theho breadartos [food] when was giving thankseucharisteō▸ [expressed gratitude, blessed] to theho Lord.kurios [God, Master]
| Greek | English | Parsing |
|---|---|---|
| ἄλλα | another | Adjective, nominative, plural |
| δὲ | now | Conjunction |
| ἦλθεν | came | Verb, second aorist, active |
| πλοιάρια | boats | Noun, nominative, plural |
| ἐκ | from | Preposition |
| Τιβεριάδος | Tiberias | Noun, genitive, singular |
| ἐγγὺς | near | Adverb |
| τοῦ | the | Article, genitive, singular |
| τόπου | place | Noun, genitive, singular |
| ὅπου | where | Adverb |
| ἔφαγον | they ate | Verb, second aorist, active |
| τὸν | the | Article, accusative, singular |
| ἄρτον | bread | Noun, accusative, singular |
| εὐχαριστήσαντος | when was giving thanks | Verb, aorist, active |
| τοῦ | to the | Article, genitive, singular |
| κυρίου. | Lord. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. |
| KJV | (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) |
| ASV | (howbeit there came boats from Tiberias nigh unto the place where they ate the bread after the Lord had given thanks): |
| YLT | (and other little boats came from Tiberias, nigh the place where they did eat the bread, the Lord having given thanks), |
| WEB | However, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. |
| BBE | Some other boats, however, came from Tiberias near to the place where they had taken the bread after the Lord had given praise. |
Where they part company is ἄλλα — see How Translations Differ.
The structure includes a main clause and several subordinate phrases providing context about the boats and their arrival.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἄλλος
verbἔρχομαι
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 6:23
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 Bread of Life Discoursegenerated
John 6:23 describes how some boats from Tiberias landed near the place where the people had eaten the bread after Jesus had given thanks. This follows the miraculous feeding of the 5,000, where Jesus provided bread to the hungry crowd. The mention of Tiberias, a city near the Sea of Galilee, emphasizes the geographical context of these events and the ongoing interest in Jesus' ministry following the miracle.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | John 6:11–12 | Then Jesus took the loaves and the fish, gave thanks, and distributed to those who were seated as much as they wanted. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — πλοιάριον, ploiariongenerated
The word πλοιάρια (i.e., *ploiaria*) refers to small boats or vessels. It is a diminutive form of πλοῖον (boat), indicating smaller craft typically used for fishing or short-distance travel.
In this verse, it denotes the boats that arrived from Tiberias, highlighting the continued movement and activity surrounding Jesus' ministry. The use of this term suggests the practical means by which people sought to follow Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible (BSB), which states that some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks. Other translations, such as the KJV and ASV, use similar wording.
However, differences arise in how certain words are rendered. For example, other is used in the KJV and ASV for the Greek word ἄλλα, while the BSB uses some. Additionally, they ate (ASV) contrasts with eat (KJV) for ἔφαγον, showing variations in translation choices.
Sentence Structuregenerated
The main verb in this verse is ἦλθεν, came, which governs the subject πλοιάρια (boats). The structure includes a prepositional phrase indicating origin (ἐκ Τιβεριάδος, from Tiberias) and an adverbial phrase describing the location (ἐγγὺς τοῦ τόπου, near the place).
The sentence is complex, with several phrases providing additional context about the boats and their arrival at the location where the people had eaten the bread.
Septuagint Backgroundgenerated
πλοιάρια does not appear in the Septuagint, but it is related to the Hebrew word for boat found in passages like 1 Kings 10:22, where ships are mentioned.
The absence of a direct equivalent in the Septuagint highlights the specific cultural and geographical context of the New Testament.
In plain words — the whole versegenerated
John 6:23 tells us that some boats from Tiberias came to the place where the people had eaten the bread after Jesus had given thanks. This shows that people were still interested in Jesus after the miracle of feeding the 5,000.
Frequently Asked Questionsgenerated
The arrival of boats from Tiberias indicates that people were actively seeking Jesus after witnessing the miracle of the feeding of the 5,000.
The mention of bread connects to the miracle where Jesus fed the 5,000, emphasizing His ability to provide for physical needs.
This phrase highlights the importance of gratitude in Jesus' actions, showing that He acknowledged God's provision before sharing the bread.
This verse follows the account of the feeding miracle, setting up the crowd's search for Jesus and leading into His teaching about being the Bread of Life.
Reflection Questionsgenerated
- How does gratitude play a role in my daily life, especially before meals?
- In what ways do I actively seek Jesus in my life, like the people in this passage?
- What significance does the miracle of feeding the 5,000 hold for my understanding of Jesus' provision?
- How can I share the story of Jesus' miracles with others in my community?
The early church on this verse — how the Fathers read it
Early church commentators reference this verse to discuss the significance of the miracle and the nature of following Christ.
Knowledge of the miracle was conveyed to them indirectly. Other ships had come to the place where they had eaten bread; in these they went after Him;Early Church Fathers on John 6 →
The mystical meaning is, that the conventicles of heretics are without the company of Christ and His disciples. And other ships coming, is the sudden growth of heresies.Early Church Fathers on John 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on John 6:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHowbeit there came other boats from Tiberias,.... A city by the sea side, built by Herod, and called so in honour of Tiberius Caesar; though the Jews give a different etymology of it; they say, it is
Read John Gill on John 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) (Howbeit - adds the Evangelist, in a lively parenthesis.
Read Robert Jamieson on John 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 23,24. They also took shipping, made use of some other boats that were come over the water, and went over to seek Jesus; not out of any love to his person or doctrine, (as we shall anon hear), but out of a curiosity to see some further miracles wrought by him. Our Lord disappoints them, but preacheth a most admirable sermon to them.
Read Matthew Poole on John 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments23 (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:) Ver. 23. After that the Lord had given thanks]
Read John Trapp on John 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Howbeit there came other boats.—This is a parenthesis to explain the fact that while on the previous evening they saw only one boat, there were now several. The multitude came in part from the west of the lake, and the boats crossed over in the morning for them. It is possible that a harbour or centre of merchandise is pointed out by “nigh unto the place.” The Lord had given thanks.—This act had impressed itself upon the writer. Because the Lord had blessed the bread it was that the multitude had whereof to eat.
Read Charles John Ellicott on John 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. There came other boats] After Jesus and his disciples had departed. From Tiberias] Herod Antipas built this city near the lake of Genesaret, in the best parts of Galilee, and called it Tiberias, in honour of Tiberius, the Roman emperor: see Jos. Ant. book xviii. chap. 2. sect. 3.
Read AdamClarke on John 6 →CambridgeThe Cambridge Bible for Schools and Colleges23. Howbeit there came] This awkward parenthesis explains how there came to be boats to transport the people to the western shore after they had given over seeking for Christ on the eastern.after that the Lord had given thanks] Unless the giving thanks was the turning-point of the miracle it is difficult to see why it is mentioned again here: see on John 6:11.
Read Cambridge on John 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThere came other boats - After the disciples had departed. This is added because, from what follows, it appears that they supposed that he had entered one of those boats and gone to Capernaum after his disciples had departed.
Read Albert Barnes on John 6 →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
However, some boats from Tiberias landed near the place where the people had eaten the bread after the Lord had given thanks.
However, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.
Then other boats, which were from Tiberias, landed near the place where the people had eaten the bread after the Lord had given thanks.
But some boats from Tiberias came to shore near the place where they had eaten the bread after the Lord had given thanks.
Tyndale line
(Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks:)
(howbeit there came boats from Tiberias nigh unto the place where they ate the bread after the Lord had given thanks):
(howbeit there came boats from Tiberias nigh unto the place where they ate the bread after the Lord had given thanks):
(Yet there came other boats from Tiberias nigh to the place where they ate bread, after the Lord had given thanks:)
And that there came other ships from Tiberias neere vnto the place where they ate the bread, after the Lord had giuen thankes.
Strictly literal
(but other little ships out of Tiberias came near to the place where they ate bread after the Lord had given thanks;)
(and other little boats came from Tiberias, nigh the place where they did eat the bread, the Lord having given thanks),
(and other little boats came from Tiberias, near the place where they ate the bread, the LORD having given thanks),
However, there were some boats that came from Tiberias close to the place where they had eaten the bread loaves after the Lord had given thanks.
From the Latin
But other ships came in from Tiberias; nigh unto the place where they had eaten the bread, the Lord giving thanks.
Simplified
Then other boats arrived from Tiberias, landing near to the place where they'd eaten the bread after the Lord had blessed it.
Some other boats, however, came from Tiberias near to the place where they had taken the bread after the Lord had given praise.
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.
aliæ vero supervenerunt naves a Tiberiade juxta locum ubi manducaverant panem, gratias agente Domino.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܬܝ ܗܘܝ ܕܝܢ ܐܠܦܐ ܐܚܪܢܝܬܐ ܡܢ ܛܒܪܝܘܣ ܥܠ ܓܢܒ ܕܘܟܬܐ ܗܝ ܕܐܟܠܘ ܒܗ ܠܚܡܐ ܟܕ ܒܪܟ ܝܫܘܥ
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.
ἄλλα — ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
The standard critical text of the New Testament.
ἄλλα — ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
The previous edition, still widely cited.
— — ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
The Society of Biblical Literature edition, freely licensed.
— — ἦλθεν — ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
The edition that turned scholarship toward the earliest manuscripts.
— — ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
An independent critical text built from the oldest witnesses then known.
ἄλλα — ἦλθεν — ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
A recent critical edition following documentary evidence closely.
ἄλλα δὲ ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
The reading of the majority of surviving manuscripts.
ἄλλα δὲ ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἄλλα another | NA28, NA27, Tyn, TR, Byz | SBL, WH, Treg |
| δὲ now | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| πλοιάρια boats | NA28, NA27, SBL, Treg, TR, Byz | WH, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in John 6:23
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 ἄλλος (i.e., *allos*) means 'another' or 'other.' It is used in various contexts to denote numerical distinction, as opposed to qualitative difference, which is expressed by ἕτερος (*heteros*). The New Testament uses it in passages like Matthew 20:3 and John 14:16. Lexicographers note that while ἄλλος indicates simple distinction among individuals, ἕτερος implies a difference in kind.
“AXXos, identical with the Latin ‘alius,’ is the numerically distinct ; thus Christ spoke we are told ‘ another ’ parable, and still ‘ another ,’ but each succeeding one being of the same character as those which He had spoken before (Matt. xiii. 23, 24, 31, 33), ἄλλην therefore in every case. But Zrepos, equivalent to the Latin ‘alter,’ to the German ‘ander’ (on which last word see an instructive article in Grimm’s Wéorterbuch), superadds the notion of qualitative difference. One is ‘ divers,’ the other is ‘diverse.’ There are not a few passages in the N. T. whose right interpretation, or at any rate their full understanding, will depend on an accurate seizing of the distinction between these words. Thus Christ promises to his disciples that He will send, not ἕτερον, but ἄλλον, Παράκλητον (John xiv. 16), ‘another’ Comforter therefore, similar to Himself. The dogmatic force of this…
Read the full entry →ἄλλος, -η, -ο, (cf. Lat. alius, Eng. else),
[in LXX for אַחֵר ,אֶחָד, etc.;]
other, another: absol., Mt 20:3, al.; ἄ. δέ, I Co 3:10 12:8; pl., Mk 6:15; attached to a noun, Mt 2:12 4:21, al.; c. art., ὁ ἄ., the other, Mt 5:39, Jo 19:32 (Bl., §47, 8); οἱ ἄ., the others, the rest, Jo 20:25, I Co 14:29; ἄ. πρὸς ἄλλον = πρὸς ἀλλήλους (BL, §48, 10), Ac 2:12; ἄλλ’ (i.e. ἄλλο) ἤ (Bl., §77, 13), Lk 12:51; seq. πλήν, Read the full entry →
ἄλλος, -7, -o, [cf. Lat. alius, Germ. alles, Eng. else; fr. Hom. down], another, other; a. absol.: Mt. xxvii. 42; xx. 3; Mk. vi. 15; Acts xix. 32; xxi. 34 (ἄλλοι μὲν ἄλλο), and often. b. as an adj.: Mt. ii. 12; iv. 21; Jn. xiv. 16; 1 Co. x. 29 (ἄλλη συνείδησις 1. 6. ἡ συν. ἄλλου τινός). ο. with the art.: ὁ ἄλλος the other (of two), Mt. v. 39; xii. 13, etc. [cf. B. 32 (28), 122 (107)]; of ἄλλοι all others, the remainder, the rest: Jn. xxi. 8; 1 Co. xiv. 29. [Syy. ἄλλος, ἕτερος: &A. as compared with ér. denotes numerical in distinction from qualitative difference; &A. adds (‘one besides’), ἕτ. distinguishes (‘one of two’); every ér. is an &A., but not every ἄλ. is a €r.; ἄλ. generally ‘ denotes simply distinction of individuals, ἕτερος involves the secondary idea of difference of kind’; e. g.2 Co. xi. 4; Gal.i. 6,7. See Bp. Lghtft. and Mey. on the latter pass.; Trench § xcv.; Schmidt ch.…
Read the full entry →ἄλλος. The differentia of ἄλλος as distinguished from ἕτερος may be left to the latter article. With ἡ ἄλλη Μαρία in Mt 27% cf. P Petr III. 59 (c) (Ptol.), where a great many names appear as Θάησις ἄλλη, Κόνρηις ἄλλος, even where no duplicate appears in the document itself—its fragmentary character presumably accounts for this. (Grimm’s article on Μαρία (3) suggests the remark that the repetition of the same name within a family is paralleled in papyri: thus P Petr III. 117 (9) 4-17 £ ΓΜΠάνρης μικρὸς Τεῶτος kal Μάνρης ἀδελφὸς ὡσαύτως .---τνε quote without prejudicing the discussion as to the Maries!) The form τἄλλα with crasis is frequent: see Witkowski? (Index) p. 162 for several instances. For ἄλλος used = alter, see Proleg. p. 80 n.1, where an ex. is quoted from a Doric inscr. as early as B.C. 91. An idiomatic use of ἄλλος may be quoted from P Oxy VII. ro70% py... , ὃ μὴ εἴη, GN ἐξ…
Read the full entry →ἄλλος (allos) — another.
ἄλλος, η, ο,
[Refs 5th c.AD+] yος, cf. Latin alius):—another, i. e. one besides what has been mentioned, either adjective or pronoun: when adjective, its substantive is either in the same case, or in genitive, Ζεῦ ἄλλοι τε θεοί[Refs 8th c.BC+] —ἄ. μέν.. ἄ. δέ.. one.. another.., more rarely the one.. the other.. (of two persons, etc.), [Refs 8th c.BC+]; τὰ μέν.. ἄλλα δέ.. [Refs 8th c.BC+], and Attic dialect; ἕτερον μέν.. ἄλλον δέ.. [Refs 8th c.BC+]; ἄλλο μέν.. ἑτέρου δέ.. [Refs 5th c.BC+]
II. with τις, any other, οὐδέ τις ἄ. ἔγνω ἀλλ᾽ ἄρα Κασσάνδρη[Refs 8th c.BC+]; οὐδεὶς ἄ. no other, [Refs]; ἄλλα πολλά[Refs 8th c.BC+]
ἄλλος, η, ον
Adj
other, another, different
ἄλλος allos 155x
another, some other; ὁ ἄλλος, the other; οἱ ἄλλοι, the others, the rest
ἄλλος alius, another, one besides, ἄλλος μέν . , ἄλλος δέ . , one . , another . , Il.; ἄλλος τις or τὶς ἄλλος, any other, some other; οὐδεὶς ἄλλος no other; εἴ τις ἄλλος, Lat. si quis alius, any one else.
repeated, ἄλλος ἄλλο λέγει one man says one thing, one another, i. e. different men say different things; ἄλλος ἄλλῃ ἐτράπετο Xen.; λείπουσι τὸν λόφον ἄλλοι ἄλλοθεν id. Xen.;—v. ἀλλαχῆ.
ἄλλος καὶ ἄλλος, one or two; ἄλλο καὶ ἄλλο one thing after another, id. Xen.
joined with the Art., ὁ ἄλλος, the other; in pl., οἱ ἄλλοι (ionic ὧλλοι), all the others, the rest; Lat. ceteri; τὰ ἄλλα, contr. τἆλλα or τἄλλα Lat. cetera, reliqua, not alia;— οὕ τε ἄλλοι καὶ . . both all the others and . . , i. e. especially .…
Adj-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural Gender: Neuter
161 occurrences in the New Testament, rendered 10 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 154 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 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἀλλὰ ἐπιστραφέντες ἐπὶ τὰ εἴδωλα ἀπώλεσαν αὐτήν.
Φίβιος, βορρᾶ γῆ Πελαίου νεωτέρου Φίβιος, ἀπηλιώτου Κολλούθου τοῦ Φίβιος, λιβὸς ὄρος, τὴν δʼ ἄλλην ἐπὶ Τιαβώνει· νότου γῆ Χενσθώτου τοῦ Μελιπαῖτος, βορρᾶ γῆ Παθώτου, ἀπηλιώτου γῆ Θράσωνος καὶ
κρατοῦσιν 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,
Ἁθὺρ ε ἀπέδοτο Ἑτπεῆσις Πατῆτος τὴν ὑπάρχουσαν αὐτῆι μερίδα γῆς ἠπείρου σιτοφόρου καὶ ἀπʼ ἄλλης σφραγῖδος ἐν κώμηι Τμόνοβιτ ἐν ἀρούραις η τὴν αὐτὴν μερίδα. ἐπρίατο Ὧρος Νεχούτου χαλκοῦ
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.
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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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
642 occurrences in the New Testament, rendered 91 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 635 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 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
πλοιάριον is a diminutive form of πλοῖον, meaning a small boat or skiff. It appears in several New Testament passages, including Mark 3:9 and John 6:22-24. The entries indicate that it is often interchangeable with the more general term for boat, πλοῖον, and is used in various contexts, including classical literature.
πλοιάριον, -ov, τό, (dimin. of πλοῖον ; see γυναικάριον, fin.), a small vessel, a boat: Mk. iii. 9; iv. 36 Ηθο.; Lk. vy. 2Lmrg. Τ Trmrg. WH mrg.; Jn. vi. [225], 22" Rec., 23 [where L Tr mre. WH πλοῖα], 241, T Tr WH; xxi. 8. [Cf£. B. D.s. v. Ship (13).] (Arstph., Xen., Diod., al.)
πλοιάριον, lit. ‘fa little boat’? (Mk 39: Vg mavicu/a), but hardly to be distinguished from the ordinary πλοῖον (Jn 674) : cf. Ostr 1o51* (A.D. 101) πλοιαρίου, and the late P Gen I. 14° (Byz.) τὰ ναῦλα τοῦ μικροῦ πλοιαρίου. For the double dim. πλοιαρίδιον (not in 1,55), cf. P Cairo Preis 485 (ii/A.D.) where it is apparently interchangeable with πλοῖον “καὶ τὸ μὲν πλοῖόν σοι, ὡς ἠθέλησας, σκέψομαι. καλῶς δ᾽ ἔχει σε ἐνθάδε ἐλθόντα μετ᾽ ἐμοῦ μένειν μέχρι τὸ πλοιαρίδιον εὑρῶμεν. Πλοιάριον refers to ἃ lamp of some kind in P Grenf 11. 11128 (v/vi A.D.) πλοιάρ(ια) χαλK(a) 8.
πλοιάριον (ploiarion) — small boat.
πλοιᾰρ-ιον, τό,
diminutive of πλοῖον, skiff, boat, [NT+5th c.BC+]
II. a kind of woman's shoe, [Refs 2nd c.AD+]
πλοιάριον
ploiarion
neuter of a presumed derivative of 4143; a boat:--boat, little (small)
ship.
see GREEK for 4143
πλοιάριον, ου, τό
n.n.
a little boat
πλοιάριον πλοιά^ριον, ου, τό, Dim. of πλοῖον a skiff, boat, Ar., Xen.
Noun-NPN — Noun · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
N-NPN Part of Speech: Noun Case: Nominative Number: Plural Gender: Neuter
5 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 5 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
χαίρειν. παράσχου μοι τὰ ἀχύρια … ώνιον κυβερνήτην πρὸς … τοὺς πεντήκοντα σάκκους … πλοιάριον αὐτοῦ μικρὸν ἐπέμψεις ἐν ταχεῖ αὐτὸν … ἐπεῖχον ἐμοὶ
ἀρσενικῷ ἰδίῳ πεντάδια σ ἀναλώματος δραχμὰς ρ ιϛ κερδῶν Ἑρμῆς. ιζ Αἰθιοποῦς ἐξάγων ἐν πλοιαρίῳ Ἑλληνικῷ κριθῆς ψιάθια δύο ὁλκῆς λίτρας δ ἀναλώματος δραχμὰς π καὶ ἀπὸ ιη ἕως
ἀπὸ κώμης Φιλαδελφίας. παρήνεγκες εἰς τὸ προκείμενον πλοιάριον ὑπὲρ Τάνεως πυροῦ καθαροῦ ἀρτάβας δύο δίμοιρον, γίνονται ἀρτάβαι β 𐅷, μόνας. Τῦβι ιϛ.
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
933 occurrences in the New Testament, rendered 26 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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.
Τιβεριάς refers to Tiberias, a city in Galilee, named after Tiberius Caesar. It is mentioned in the New Testament in John 6:1, 6:23, and 21:1, and is located near the Lake of Gennesaret. The city was significantly developed by Herod Antipas.
Τιβεριάς, -άδος, ἡ
(< Τιβέριος),
Tiberias, a city of Galilee: Jo 6:23; θάλασσα τῆς, T., Jo 6:1 21:1 (cf Γεννησσαρέτ, Γαλιλαία).†
Τιβεριάς, -ados, ἡ, (fr. Τιβέριος), a city of Galilee, near the Lake of Gennesaret, which Herod Antipas, tetrarch of Galilee, greatly enlarged [but see BB.DD. 5. ν. and esp. Schiirer, Neutest. Zeitgesch. p. 234 note] and beautified, and named Tiberias in honor of Tiberius Caesar (Joseph. antt. 18, 2, 8). It is now called Tubariyeh, a poor and wretched town of about 3000 inhabitants, swarming with fleas for which the place is notorious throughout Syria: Jn. vi. 1, 23; xxi. 1. Cf. Robinson ii. 380-394; Win. RWB.s. v.; Riietschi in Herzog ed. 1 xvi. 161; Weizsdcker in Schenkel v. 526 sq.; [Miihlau in Riehm p. 1661 sq.]; Biadeker pp. 361-909.
Τιβεριάς
Tiberias
from 5086; Tiberias, the name of a town and a lake in
Palestine:--Tiberias.
see GREEK for 5086
Τιβεριάς, άδος, ἡ
n.f.
Tiberias
Τιβεριάς Tiberias 3x
Tiberias, a city of Galilee, built by Herod Antipas, and named in honor of Tiberius, Jn. 6:1, 23; 21:1*
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
ti-be'-ri-as ([Tiberias], Joh 6:23): About the middle of the western shore of the Sea of Galilee, the mountains fall back from the coast, and leave a roughly crescent-shaped plain, about 2 miles in length. The modern city of Tiberias (Tabariyeh) stands at the northern extremity, where the ground begins to rise; and the Hot Baths (Hammath) at the south end. On the southern part of this plain Herod Antipas built a city (circa 26 AD), calling it "Tiberias" in honor of the emperor who had befriended him. In clearing the ground and digging foundations certain tombs were disturbed (Ant., XVIII ii, 3). It may have been the graveyard of old Hammath. The palace, the famous "Golden House," was built on the top of a rocky hill which rises on the West to a height of some 500 ft. The ruin is known today as Qasr bint el-Melek, "Palace of the…
Tiberias
A city, the modern Tubarich, on the western shore of the Sea of Tiberias. It is said to have been founded by Herod Antipas (A.D. 16), on the site of the ruins of an older city called Rakkath, and to have been thus named by him after the Emperor Tiberius. It is mentioned only three times in the history of our Lord (John 6:1,23; 21:1).
In 1837 about one-half of the inhabitants perished by an earthquake. The population of the city is now about six thousand, nearly the one-half being Jews. “We do not read that our Lord ever entered this city. The reason of this is probably to be found in the fact that it was practically a heathen city, though standing upon Jewish soil. Herod, its founder, had brought together the arts of Greece, the idolatry of Rome, and the gross lewdness of Asia. There were in it a theatre for the performance of…
a city in the time of Christ, on the Sea of Galilee; first mentioned in the New Testament, (John 6:1,23; 21:1) and then by Josephus, who states that it was built by Herod Antipas, and was named by him in honor of the emperor Tiberius. Tiberias was the capital of Galilee from the time of its origin until the reign of Herod Agrippa II., who changed the seat of power back again to Sepphoris, where it had been before the founding of the new city. Many of the inhabitants were Greeks and Romans, and foreign customs prevailed there: to such an extent as to give offence to the stricter Jews. It is remarkable that the Gospels give us no information that the Saviour who spent so much of his public life in Galilee, ever visited Tiberias. The place is only mentioned in the New Testament in (John…
A city of Galilee, founded by Herod Antipas, and namely by him in honor of the emperor Tiberius. A more ancient and greater city, perhaps Chinneroth, seems previously to have flourished and gone to ruin near the same site, on the south. Tiberias was situated on the western shore of the lake of Gennesareth, about two hours’ ride from the place where the Jordan issues from the lake. In the vicinity of the city were hot springs, which were much celebrated. The lake is also sometimes, called from the city, the sea of Tiberias, Joh 6:1,23 21:1. See SEA 4.
After the destruction of Jerusalem, Tiberias was celebrated as the seat of a flourishing school of Jewish learning. The crusaders held it for a time, and erected a church, in which the Arabs have since housed their cattle. Modern Tubariyeh lies on a narrow undulating plain between the…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
οἱ δὲ μεταπέμψαντες αὐτὸν οἰκητήριον ἀπέδειξαν Τιβεριάδα καί τι καὶ ἀργύριον ὥρισαν εἰς τὴν δίαιταν, ἀγορανομίᾳ τε τῆς Τιβεριάδος ἐτίμησαν.
πέμψας μοι κράβατον εὐ … -5 καὶ εὔμετρον προ … … -5 κόμισαι παρὰ Τιβερίας δραχμὰς η εἰς λόγον … ἔλαβα. τὸ λοιπόν … ίασον· σὺν τῇ ἁμάξῃ πέμψῃς.
δέδωκα κοιντάναν στατῆρας δύο καὶ ὑπὲρ τοῦ Δακὸς συμβολὴν δραχμὰς τρεῖς· καὶ γράψον περὶ Τιβερίας τί βούλετε … αλια … τις … ρω … ν ἄσπασαι Ἡγεμονίδα.
Τιβεριάς Μαξίμῳ τῷ κυρίῳ καὶ ἀδελφῷ πλεῖστα χαίρειν· πρὸ μὲν πάντων εὔχομαί σε ὑγιαίνειν· πῶς,
The Greek word ἐγγύς, transliterated as eggus, means 'near' and can refer to both place and time. It is often used in the New Testament to describe proximity, such as in John 19:20 and Romans 10:8. The word can also imply a metaphorical closeness, particularly in relation to God, as seen in Ephesians 2:17. Some entries note its use as a preposition with genitive or dative cases.
ἐγγύς, adv.,
[in LXX chiefly for קָרֹוב ;]
near;
of place: Jo 19:20, 42; as prep. c. gen. (M, Pr., 99), Lk 19:11, Jo 3:23 6:19, 23 11:18, 54, Ac 1:12; c. dat., Ac 9:38 27:8; superl., ἔγγιστα, Mk 6:36, WH, mg.; metaph., ֹοἱ ἐ., opp. to οἱ μακράν, Eph 2:17; ἐ. γίνεσθαι, Eph 2:13; ἐ. σου τὸ ῥῆμα, Ro 10:8 (LXX).
ἐγγύς, adv., (fr. ἐν and yviov [limb, hand], at hand; [but rather allied w. ἄγχι. ayy, anzius, anguish, ete.; see Curtius § 166; Vanicek p. 22]), [fr. Hom. down], Sept. for 2 ; near; 1. of Place and position; a. prop. : absol. Jn. xix. 42, [ef. also 20 G 1, Τ Tr WH (but see below)]; with gen. (Matthiae ὃ 339, 1 p. 812; W. 195 (188); [471 (439); Β. § 132, 247), Lk. xix.11; Jn. iii. 23; vi. 19, 23; xi. 18,54; xix. 20 [Rec., but see above]; Acts i. 12; with dat. (Matthiae § 386, 6; Kiihner ὃ 428, 13; [Jelf § 592, 2]), Acts ix. 38; xxvii. 8. b. tropically; of ἐγγύς, those who are near of access to God i.e. Jews, and οἱ μακράν, those who are alien from the true God and the blessings of the theocracy, i. e. Gentiles : Eph. ii. 17 (cf. Is. lvii. 19) ; ἐγγὺς γίνεσθαι, to be brought near, se. to the blessings of the kingdom of God, Eph. ii. 13, (so with the Rabbins not infrequently to make nigh…
Read the full entry →ἐγγύς. BGU III. 69817 (ii/a.p.) ἐγγὺς τῆς ἅλω, 16. 81.435 (iii/A.D.) ἐνγὺς τοῦ ἀδελφοῦ. For the form see Moulton G7. ii. § 130.
ἐγγύς (engus) — near.
ἐγγύς [ῠ],
adverb, comparative ἐγγυτέρω (-τέρῳ[Refs 5th c.BC+] or -ύτατα (first in [Refs 5th c.BC+]; also ἔγγῑον, ἔγγιστα (see. ἐγγίων).
I. of Place, near, nigh, at hand: frequently in [Refs 8th c.BC+]: with genitive, hard by, near to; so λύπας ἐγγυτέρω nearer to grief, [Refs 8th c.BC+]; ἐγγὺς ὁδῷ uncertain in [Refs 5th c.BC+]
II. of Time, nigh at hand, [Refs 8th c.BC+]
III. of Numbers, etc., nearly, ἔτεσι ἐ. εἴκοσι [Refs 5th c.BC+]: generally, nearly, almost, ἐ. ἔγνως [Refs 5th c.BC+]; οὐδ᾽ ἐ. τινος not nearly, i. e. not by a great deal, nothing like it, [Refs 5th c.BC+]; ἔχει οὐχ οὕτω ταῦτα οὐδ᾽ ἐ. not so.. nor yet nearly so, [Refs 4th c.BC+]; mostly, [Refs 5th c.BC+]
ἐγγύς
eggus
from a primary verb agcho (to squeeze or throttle; akin to the base of
43); near (literally or figuratively, of place or time):--from , at
hand, near, nigh (at hand, unto), ready.
see GREEK for 43
ἐγγύς
Adv
near
ἐγγύς engys 31x
some view as an improper prep., followed by gen. or dat., near, as to place, Lk. 19:11; close at hand, Rom. 10:8; near, in respect of ready interposition, Phil. 4:5; near, as to time, Mt. 24:32, 33; near to God, as being in covenant with him, Eph. 2:13; οἱ ἐγγύς, the people near to God, the Jews, Eph. 2:17
ἐγγύς also ἔγγι_ον, ἔγγιστα of Place, near, nigh, at hand, Hom.; c. gen. hard by, near to, id. Hom., Soph.; also c. dat., Eur.
of Time, nigh at hand, Hom., Xen.
of Numbers, etc., nearly, Thuc., Xen.; οὐδ᾽ ἐγγύς i. e. not by a great deal, nothing like it, Plat., Dem.; ἐγγὺς τοῦ τεθνάναι very nearly dead, Plat.
of Relationship, akin to, Aesch., Plat.
From the same Root as ἄγχι, cf. ἄγχιστος, ἔγγιστος.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
30 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 30 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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 39 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ στῆναι καὶ ἄτρεπτον κτήσασθαι διάνοιαν ἐγγύς ἐστι βαίνειν θεοῦ δυνάμεως, ἐπειδὴ τὸ μὲν θεῖον ἄτρεπτον, τὸ δὲ γενόμενον φύσει μεταβλητόν.
Πλησίον δʼ ἤδη τὸν ἀδελφὸν πυνθανόμενος κελεύει προϊέναι τῶν γυναικῶν ἑκατέραν κατʼ αὐτὴν μετὰ τῶν θεραπαινίδων, ἵνα πόρρωθεν ἀφορῷεν τὰ ἔργα τῶν ἀνδρῶν μαχομένων, εἰ τοῦτο θελήσειεν Ἡσαῦς, προσεκύνει δʼ αὐτὸς τὸν ἀδελφὸν ἐγγὺς αὐτῷ γενόμενον οὐδὲν…
ἐγγὺς ἡ ἡμέρα ἐν ᾗ συναπολεῖται πάντα τῷ πονηρῷ: ἐγγὺς ὁ κύριος καὶ ὁ μισθὸς αὐτοῦ.
Ἀχαβοῦς, ὡς ἐτῶν κ, καὶ … τῆς οὔσης ἐν ἐπιφυτευτικοῖς περὶ Ναβαγάτα τὴν αὐτήν, ἐγγὺς τῆς αὐτῆς κώμης, λεγομένης δὲ τῶν Βαείριος … νι … μένων, ἐκ τῆς πρὸς
ἐργαστηρίῳ κέλλαι ϛ ὑπὸ Β … καὶ Καλλῆν καὶ Σῆπιν μισθωτὰς χωρὶς ἐνοικίου α ἐγγυς κέλλα καταπεπτωκυῖα β ὁμοίως κέλλα καταπεπτωκυῖα· γ κέλλα ὑπὸ Πας … ἐνοικίου δραχμῶν κ
δυνατόν σοί ἐστιν προνόησον καὶ ἀπὸ τῆς Θεαδελφίας καὶ ἀπὸ Φιλαγρίδος καὶ ἀπὸ τῶν ἐγγὺς κωμῶν καὶ ἀπὸ Εὐημερίας. ἔτους ε Παῦνι ιη. Ἡρωνείνῳ φροντιστῇ
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
τόπος (i.e. *topos*) means 'place' and refers to a specific location or position, whether inhabited or uninhabited. It can also denote metaphorical concepts such as opportunity or condition. The New Testament uses it in various contexts, including physical locations (e.g., Luke 4:37) and metaphorical meanings (e.g., Romans 12:19). The lexicons note its use in both literal and figurative senses without significant disagreement.
τόπος, -ου, ὁ,
[in LXX chiefly for מָקֹום ;]
place: Lk 4:37 10:1, 32, Jo 5:13 6:10, Ac 12:17, I Co 1:2, al.; τ. ἅγιος (cf. Is 60:13), Mt 24:15; ἔρημος, Mt 14:13, al.; πεδινός, Lk 6:17; ἄνυδρος (pl.), Mt 12:43, Lk 11:24; κατὰ τόπους (EV, in divers places), Mt 24:7, Mk 13:8; τραχεῖς τ.…
Read the full entry →τόπος, -ov, 6, in Attic fr. Aeschyl. and his contemporaries on; Sept. DIP; place; i.e. 1. prop. any portion of space marked off, as it were, from surrounding space ; used of a. an inhabited place, as a city, village, district: Lk. iv. 37; x. 1; Acts xii. 17; xvi. 3; xxvii. 2,8; 1Co.i.2; 2Co. ii. 14; 1 ΤῊ. 1. 8; Rev. xviii. 17 [GLT Tr WH]; τὸν τόπον καὶ τὸ ἔθνος, the place which the nation inhabit, i.e. the holy land and the Jewish people, Jn. xi. 48 (cf. 2 Mace. v. 19 sq.) ; τόπος ἅγιος, the temple (which the Sept. of Is. Ix. 13 calls ὁ ἅγιος τόπος τοῦ θεοῦ), Mt. xxiv. 15. of a house, Acts iv. 31. of uninhabited places, with adjectives: ἔρημος, Mt. xiv. 13,15; Mk. i. 35; vi. 31 sq.; Lk. iv. 42; ix. 10 RGL, 12; medwos, Lk. vi. 17; ἄνυδρος, plur., Mt. xii. 43; Lk. xi. 24. of any place whatever: κατὰ τύπους, [R.V. in divers places] i.e. the world over [but see xara, ΤΙ. 3a.a.], Mt. xxiv.…
Read the full entry →τόπος, (1) “ἃ place”: P Cairo Zen If. 591935 (B.c. 225) ἱππῶνα (‘‘stable”) οὐκ ἔχει ὁ τόπος, P Oxy IV. 7425 (8.6. 2) θ[ἐ]ς αὐτὰς εἰς τόπον ἀσφαλῶς, and BGU II. 5958 (c. A.D. 70-80) elva φιλάνθρωπον (‘reward’’) εἰς δύο τόπους μὴ χορηγῆι Θέων. With τόπος as a ‘‘sitting-place” in Lk 141°, Deissmann (LS, p. 267) compares erg 618, where τόπος means “seat in a theatre” (for further exx. see the editor’s note). See also J/agz. 237 where between the pillars of the temple of Artemis there have been scratched on the marble floor the words—6 τόπος τρικλείνου ἱερῶν αὐλητρίδων καὶ ἀκροβατῶν (cited by Thieme p- 32, comparing 1 Cor 1418). Τόπος is also frequent in Christian (and pagan) sepulchral inserr. as in C. and B. ii. p. 554, No. 426 Τόπος Φιλοθέου], where Ramsay compares the corresponding use of the Lat. locus, Or locudus. With Jn 1148 cf. MGr use of τόπος = “country,” “nation.” (2) ‘a…
Read the full entry →τόπος (topos) — place.
τόπος, ὁ
(feminine by attraction τόπον τὰν καλειμέναν Δαματρείαν [Refs 2nd c.BC+], place, region, first in [Refs 4th c.BC+], afterwards frequently in all writers; periphrastic, χθονὸς πᾶς τ., i.e. the whole earth, [Refs 4th c.BC+]; ἐν Ἑλλάδος τόποις in Greece,[Refs]; πρὸς ἑσπέρους τ. towards the West, [Refs]; πρόσθε Σαλαμῖνος τόπων before Salamis, [Refs 5th c.BC+]: so in Prose, district, ὁ τ. ὁ Ἑλληνικός [Refs 5th c.BC+]; ὁ τ. οὗτος, ἐν τούτοις τοῖς τ., [Refs 5th c.BC+]; ὅλος τ. a whole region, [Refs 5th c.BC+]; οἱ τῆς χώρας τ. the places of a country, [Refs] the geographical position, [Refs 4th c.BC+]; region, [Refs 5th c.BC+]; ὁ ἅγιοστ., of Jerusalem, [LXX]; the universe divided into three τόποι, [Refs 4th c.BC+]; οἱ κοινοὶ τ. public sites or buildings, [Refs 2nd c.BC+]; οἰκίαι καὶ τόποι houses and sites, [Refs 2nd c.BC+]; so ψιλοὶ τ. sites not…
Read the full entry →τόπος
topos
apparently a primary word; a spot (general in space, but limited by
occupancy; whereas 5561 is a large but participle locality), i.e.
location (as a position, home, tract, etc.); figuratively, condition,
opportunity; specially, a scabbard:--coast, licence, place, X plain,
quarter, + rock, room, where.
see GREEK for 5561
τόπος, ου, ὁ
n.m.
a place
Πόντος Pontos 1x
Pontus, country of Asia Minor, Acts 2:9; 1 Pet. 1:1*
τόπος τόπος, ὁ, a place, Lat. locus, Aesch., etc.; periphr., χθονὸς πᾶς τόπος, i. e. the whole earth, id. Aesch.; Πέλοπος ἐν τόποις in Peloponnesus, id. Aesch., etc.; ὁ τόπος τῆς χώρας the local circumstances of the district, Dem.
place, position, Aeschin.
a place or passage in an author, NTest., etc.
a topic, Aeschin.: a common-place in Rhetoric, Arist.
metaph. a place, occasion, opportunity, Thuc.
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
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
95 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 95 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 274 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.
Τὸν δ’ ἐκ τῶν ἰδεῶν συνεστῶτα κόσμον ἐν τόπῳ τινὶ λέγειν ἢ ὑπονοεῖν οὐ θεμιτόν·
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
λέγει κύριος: Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου: ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς καταπαύσεώς μου;
γῆ Ὥρου τοῦ Νεχούθου τοῦ ὠνουμένου· ὁμοίως δὲ καὶ ἀπὸ τῶν ὑπαρχόντων αὐτοῖς ψιλῶν τόπων ἐν τῶι ἀπὸ λιβὸς μέρει κώμης Μούχεως ἑπταρούρων πήχεις στερεοὺς μέτρῳ βασιλικοὺς τριακοσίους ὧν
r … ἐπαινῶ … … τὰ ὑφʼ ὑμῶν κεχειροτονημένα. καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς
τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες τοῖς κατοικοῦσι συγγίνεσθαί σοι. καλῶς ποιήσεις συντηρῶν τὸν τόπον καὶ προιστάμενος· τοὺς δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι
The Greek word ὅπου (i.e., *hopou*) is an adverb meaning 'where' or 'whither.' It is derived from two components and is used in various contexts, including relative clauses and indirect questions. The New Testament employs it to denote locations and conditions, as seen in verses like Matthew 6:19 and Revelation 2:13. It can also express time or cause, as noted in 1 Corinthians 3:3.
ὅπου,
adv.
of place, correlat. of ποῦ (q.v.), where.
Prop., of place,
where;
in relative sentences, c. indic: Mt 25:24, 26, Mk 2:4 4:5, 15 5:40 13:14, Jo 3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Ro 15:20, Re 2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mt 6:19, 20 13:5 26:57 28:6, Mk 6:55 9:48, Lk 12:33, Jo 1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20, 41 20:12, Ac 17:1,
ὅπου, Mk. xiv. 14; Ileb. vi. 20; ὧδε, Mt. xxii. 12; ἔσω, Mt. xxvi. 58; εἰς with ace. of pers., into one’s house, Acts xvi. 40, but on this pass. see εἰς, A. I. 1a. εἰσέρχ. πρός τινα, to one, i.e. into his house, visit, Mk. xv. 43; Lk. i. 23; Acts x. 8; xi. 3; xvi. 40 GL TTrWH; xxviii. 8; Rey. iii. 20; to an assembly of persons, Acts xvii. 2. Moreover the following deserve notice: a. the phrase εἰσέρχεσθαι καὶ ἐξέρχεσθαι, to go in and out, (the Hebr. ANS) NID, or reversed Nj} NNY, usually denotes one’s whole mode of living and acting, Deut. xxviii. 6; 1 S. xxix. 6, ete.; ef. Gesenius, Thesaur. i. p. 184 sq.), is used of familiar intercourse with one: ἐν παντὶ χρόνῳ ᾧ εἰσῆλθε x. ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος, equiv. to εἰσῆλθε ἐφ᾽ ἡμᾶς k. ἐξῆλθε ἀφ᾽ ἡμ. Acts i. 21, (Eur. Phoen. 536 ἐς οἴκους εἰσῆλθε x. ἐξηλθ᾽ [W. 624 sq. (580); but ef. B. 390 (334)]); figuratively, of moral pursuits unimpeded…
Read the full entry →ὅπου, ‘*where,” as in Mk 24, is seen in P Oxy I. 7613 (Α.Ὁ. 179) ὅπου σὺν To ἀνδρὶ καταμένω, ‘where | live with my husband,” in P Lond 8545 (i/ii A.D.) (=III. p. 206), an interesting account of a journey—els Λιβύην ὅπου "Αμμων πᾶσιν ἀνθρώποις χρησμῳδεῖ, “to Libya, where Ammon sings oracles to all men,’’ and in the question to an oracle P Oxy XII. 1477? (iii/iv A.D.) εἶ μένω ὅπου ὑπάγω ; ‘shall I remain where I am going?’’ For the meaning “ whither” (ὅποι is not found in the NT), as in Jn 74, see Ost 11628 (Rom.) ὅπου @éAe.—with reference to the sending of certain measures of wheat. Ὅπου ἄν (éav) = ‘‘ wheresoever,’’ as in Mk 98, may be illustrated from P Eleph 1° (B.C. 311-10) (= Selections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ (cf. Ac 14) ὅπου ἂν δοκῆι ἄριστον εἶναι, “‘and that we shall live together wherever may seem best,” P Oxy XIV. 16397° (B.C. 73 or 442) ὅπου ἂν τῶι καθόλου περιπίπτῃς…
Read the full entry →ὅπου (hopou) — where(-ever).
ὅπου,
Ionic dialect ὅκου, Relat., indirect interrogative, and indefinite adverb of Place, correlated to ποῦ:
I. as a Relat., sometimes with genitive loci, τῆς πόλεως ὅπου κάλλιστον στρατοπεδεύσασθαι [Refs 5th c.BC+]in some places, [Refs 4th c.BC+] adjective, μέλη, ὅπου (i. e. ἐν οἷς)[Refs 5th c.BC+]: with other Particles, ὅκου δή somewhere or other, [Refs 5th c.BC+]; ὅπου ἄν wherever, with subjunctive, [Refs]; in Trag. the ἄν may be omitted, as ὅπου δ᾽ Ἀπόλλων σκαιὸς ᾖ, τίνες σοφο; [Refs 5th c.BC+]: with genitive, ὅπου ἂν τύχῃ τῶν λεγομένων [Refs 5th c.BC+]anywheresoever, [Refs]; ὅπουπερ with optative, wherever, [Refs 5th c.BC+]; ὁπουδάν, ={ὅπου δὲ ἄν}, anywhere, [Refs 2nd c.AD+]; ὁπουδήποτε, = ubicumque, Dosith.p.410 K.; ὁπουδηποτοῦν anywheresoever, [Refs 1st…
ὅπου
hopou
from 3739 and 4225; what(-ever) where, i.e. at whichever spot:--in
what place, where(-as, -soever), whither (+ soever).
see GREEK for 3739
see GREEK for 4225
ὅπου
Adv
where, whither
ὅπου hopou 82x
where, in which place, in what place, Mt. 6:19, 20, 21; Rev. 2:13; whither, to what place, Jn. 8:21; 14:4; ὅπου ἄν, or ἐάν, wherever, in whatever place, Mt. 24:28; whithersoever, Mt. 8:19; Jas. 3:4; met. where, in which thing, state, etc., Col. 3:11; whereas, 1 Cor. 3:3; 2 Pet. 2:11
ὅπου relat. adv. of Place, properly gen. of an obsol. Pron. ὅπος, correlat. to ποῦ: as a relat., Hdt., attic;—sometimes with gen. loci, ὅπου γῆς, Lat. ubi terrarum, Plat.:— ἔσθ᾽ ὅπου in some places, Lat. est ubi, Aesch., Dem.:—with other Particles, ὅκου δή somewhere or other, Lat. nescio ubi, Hdt.:— ὅπου ἄν or ὅπουπερ ἄν, wherever, with Subjunct., Trag.:— ὁπουοῦν, Lat. ubicunque, Plat.
in indirect questions, ὄφρα πύθηαι πατρός, ὅπου κύθε γαῖα Od., etc.: —with Verbs of motion in pregnant sense, just as, reversely, ὅποι is used with Verbs of rest, κεῖνος δ᾽ ὅπου βέβηκεν, οὐδεὶς οἶδε Soph.:—in repeating a question, ἡ Λακεδαίμων ποῦ 'στιν; Answ. ὅπου 'στίν; (do you ask) where it is? Ar.
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
84 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 82 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
τὸ δὲ ἕτερον ξύλον, τὸ τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ δεδήλωκεν οὔτε εἰ ἐντὸς οὔτε εἰ ἐκτός ἐστι τοῦ παραδείσου, ἀλλ’ εἰπὼν οὕτως „καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ εὐθὺς ἡσύχασεν οὐ δηλώσας ὅπου τετύχηκεν ὄν, ἵνα μὴ ὁ…
Θέρρου δὲ μισήσαντος τὴν Χαλδαίαν διὰ τὸ Ἀράνου πένθος μετοικίζονται πάντες εἰς Χαρρὰν τῆς Μεσοποταμίας, ὅπου καὶ Θέρρον τελευτήσαντα θάπτουσιν ἔτη βιώσαντα πέντε καὶ διακόσια·
ἔστιν, ὅπου αὐτὸς λέγει ποιεῖν καὶ καταρτίζειν.
αι επ … ωμ … … … … προελευσομένους ἡμᾶς ὅπου ἐὰν ὁ κύριος ἡμῶν Γναῖος Οὐηργίλλις Καπίτων τὸν τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς τὸ
παρʼ ἑτέρῳ αὐτῆς δανειστῇ οὔσας ἀπεσπακέναι αὐτὸν οὐ δεόντως. Διηρᾶς· διαβεβαιούμέθα καὶ κατὰ τούτων ὅπου εἰσὶν ἀρουρῶν τετελειωκέναι τὰ νόμιμα καὶ κατὰ τῶν ἄλλων. ἀξιοῦμεν οὖν καὶ νῦν χωρὶς
καὶ Κρονίωνι, ἵνʼ εἰδῶσι ὀφείλειν αὐτοὺς παρεῖναι ἐπὶ τὸ ἱερώτατον τοῦ κρατίστου ἡγεμόνος βῆμα ὅπου ἐὰν τὸν τοῦ νομοῦ διαλογισμὸν ἢ δικαιοδοσίαν ποιῆται πρὸς τὴν τοῦ πραάγματος διάγνωσιν. Ἡρακλείδης
The Greek word ἐσθίω (i.e., *esthio*) means 'to eat' and is used in various contexts, both literal and figurative. It is built from the root associated with eating and can imply consuming food in a regular manner or in a more metaphorical sense, such as devouring or squandering. The New Testament uses this term frequently, with a notable emphasis on eating in communal or ritual contexts.
φάγομαι Hellenistic for cl. ἔδομαι, v.s. ἐσθίω.
ἐσθίω. P Giss I. 808 (ii/A.p.) τὰ [π]εριστερίδι[α καὶ ὀ]ρνυθάρια, ἃ οὐκ ἤωθα ἐσϑεῖν (1. ἐσθίειν), πέμ[ψον .. -, 25.19 ὅσα ποτὲ οὐκ ἔφαγον παρὰ σοῦ ἀφοσεστια (/. ἀφέστια 2), P Oxy IX. 118 519 (c. A.D. 200) παῖδα τὸν μεικρὸν δεῖ ἄρτον ἐσθίειν, and 76. X. 1297! (iv/A-D.) προ. εἰνάριον ἐλαίου, ἀνικαλύψαι (4 ἀνα-) αὐτὸν καὶ φάγαι, “fa . . . of oil for you to uncover and eat °—so the editors, who for the form φάγαι compare P Tor I. τ (p.c. 117) μετῆλθαι, BGU I. 2508 (time of Hadrian) ἐπενέγκαι. See also Sy// 807"* (after a.D. 138) ἄραι κόκκους στροβίλου καὶ φαγεῖν μετὰ μέλιτος ἐπὶ τρεῖς ἡμέρας. On the constative force of φαγεῖν as distinguished from the durative ἐσθίειν cf. Proleg. p. 111, and for φάγομαι as an Hellenistic mixture of ἔδομαι and ἔφαγον cf. 24. p. 184 η8. MGr φαγί, “eating,” ‘‘repast.” Thumb (Hed/entsmus, p. 128 n.?) doubts the necessity of finding a Hebraism in ἐσθίειν ἀπό (Mk…
Read the full entry →φαγεῖν (phagein) — to eat.
φᾰγεῖν,
infinitive of ἔφαγον, with no present in use (except in late Gr., φαγεῖ [Refs]; φαγέοις in editions of [Refs 1st c.AD+], used as aorist 2 of ἐσθί; later 1st pers. plural ἐφάγαμεν [LXX]future is φάγομαι,[LXX+NT]; 2nd pers. singular φάγεσαι [LXX+NT]; future φαγήσω is see uncertain in [Refs 4th c.AD+]:—eat, devour, both of men and beasts, frequently in [Refs 8th c.BC+]: with genitive, eat of a thing, [LXX+8th c.BC+]
II. eat up, devour, squander, [Refs 8th c.BC+] and Sanskrit bhájati 'apportion, (middle) enjoy'.)
ἐσθίω
phago
a primary verb (used as an alternate of 2068 in certain tenses); to
eat (literally or figuratively):--eat, meat.
see GREEK for 2068
φάγω
v.
I eat
ἐσθίω esthiō 158x
to eat, Mt. 12:1; 15:27; ἐσθίειν καὶ πίνειν, to eat and drink, to eat and drink in the usual manner, follow the common mode of living, Mt. 11:18; also with the associated notion of supposed security, Lk. 17:27; to feast, banquet, Mt. 24:49; met. to devour, consume, Heb. 10:27; Jas. 5:3; from the Hebrew, ἄρτον ἐσθίειν, to eat bread, to take food, take the usual meals, Mt. 15:2
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
97 occurrences in the New Testament, rendered 35 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 93 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 174 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.
ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρὸν οὐ φάγεσθε ἀπ’ αὐτοῦ·
ὁ δὲ ἀποδόσθαι τὸ πρεσβεῖον αὐτῷ τοῦ φαγεῖν συνεργῷ χρησάμενος τῇ πείνῃ τὸν ἀδελφὸν ἠνάγκαζε, κἀκεῖνος ὑπὸ τοῦ λιμοῦ προαχθεὶς παραχωρεῖ τῶν πρεσβείων αὐτῷ μεθʼ ὅρκων.
ἐπειδὴ ἐμὲ ὑπὲρ ἁμαρτιῶν μέλλοντα τοῦ λαοῦ μου τοῦ καινοῦ προσφέρειν τὴν σάρκα μου μέλλετε ποτίζειν χολὴν μετὰ ὄξους, φάγετε ὑμεῖς μόνοι, τοῦ λαοῦ νηστεύοντος καὶ κοπτομένου ἐπὶ σάκκου καὶ σποδοῦ.
δραχμῶν πεντακοσίων καὶ κεραμίων κενωμάτων πεντήκοντα καὶ κατὰ μῆνα ἄρτους πέντε καὶ ἡμικοτύλιον καὶ φαγεῖν ἐκθέτου οὔσης τῆς προθέσεως, τοῦ σπονδείου τοῦ Ἐπὶφ ἀφʼ ὥρας ὀγδόης τῆς ἐνάτης Αἰγυπτίων
ἐάν σοι δόξῃ πέμψαι μοι αὐτό, ἐπεὶ τὸ ἐμὸν ἔδωκα καὶ οὐκ ἔχω πόθεν φάγῃ ὁ ἵππος. οἶδα γὰρ ὅτι οὐ μὴ ὀμόσῃς κατὰ τοῦ δακτυλίου η εστιν μυρία
Ἀλεξάνδρειαν μετὰ τοῦ υἱοῦ μου. τούτου χάριν μανία αὐτὸν ἔσχηκεν, ἐπεὶ οὐκ εὐδόκηκεν αὐτὸν φαγεῖν τὰ ἐπιμήνια σὺν τοῖς παρʼ αὐτοῦ. ἐὰν ὁ θεὸς θέλῃ καὶ λάβῃς τὰ ἐπιμήνια
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἄρτος (i.e., *artos*) means bread or a loaf, primarily made from wheat. It is used in various contexts in the New Testament, including references to the bread of the Last Supper (Mt 26:26) and general food (Mt 6:11). The entries highlight its metaphorical use, particularly in relation to Christ as the 'bread of life' (John 6:35).
ἄρτος, -ου, ὁ,
[in LXX chiefly for לֶחֶם;]
bread, a loaf: Mt 4:3, 4, Mk 3:20, al.; ἄρτοι τ. προθέσεως, bread of the setting forth, i.e. the shewbread. Metaph., ὁ ἄ. τ. θεοῦ, τ. ζωῆς, ref. to Christ, Jo 6:33, 35; in general, food: Mt 6:11, al.; ἄ. φαγεῖν (Heb. אֲכֹל לֶחֶם), to eat (MM, s.v.), Lu 14:1, al.
ἄρτος, -ov, 6, (fr. APO to fit, put together, [cf. Etym Magn. 150, 36—but doubtful]), bread; Hebr. ὉΠ: 1. food composed of flour mixed with water and baked ; the Israelites made it in the form of an oblong or round cake, as thick as one’s thumb, and as large as a plate or platter (cf. Win. RWB. 5. v. Backen; [BB.DD.]); hence it was not cut, but broken (see κλάσις and κλάω) : Mt. iv. 3; vii. 9; xiv.17,19; Mk. vi.36 [T Tr WH om. Lbr.], 37 sq.; Lk. iv. 3; xxiv. 30; Jn. vi. 5 sqq.; Acts xxvii. 35, and often; ἄρτοι τῆς προθέσεως. loaves consecrated to Jehovah, see πρόθεσις ; on the bread used at the love-feasts and the sacred supper [W. 35], ef. Mt. xxvi. 26; Mk. xiv. 22; Lk. xxii. 19; Acts ii. 42,46; xx. 7; 1 Co. x. 16 sq.; xi. 26-28. 2. As in Grk. writ., and like the Hebr. om, food of any kind; Mt. vi. 11; Mk. vi. 8; Lk. xi. 3; 2 Co. ix. 10; ὁ ἄρτος τῶν τέκνων the food served to the…
Read the full entry →ἄρτος is frequently found with καθαρός = ‘pure or ‘‘ white bread,” e.g. P Tebt II. 468 οἴνου κε(ράμιον) ἃ, ἄρτων κα(θαρῶν) ἃ (= 10 Choenices? Edd.). P Oxy IV. 736%6 (a lengthy private account, ¢. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν) ἡμιωβέλιον) ‘pure bread for the children $ obol,” P Giss
ἄρτος (artos) — bread.
ἄρτος, ὁ,
cake or loaf of wheat-bread, mostly in plural, [Refs 8th c.BC+]; ἄρτος οὖλος a whole loaf, [Refs]; collectively, bread, δούλιον ἄρτον ἔδων[Refs 7th c.BC+]; opposed to μᾶζα (porridge), [Refs 5th c.BC+] —Freq. in all writers.
II. ἄρτος· βόλος τις, καὶ ὁ Ἀθηναίων ξένος, [Refs 5th c.AD+]
ἄρτος
artos
from 142; bread (as raised) or a loaf:--(shew-)bread, loaf.
see GREEK for 142
ἄρτος, ου, ὁ
n.m.
bread, a loaf, food
ἄρτος Deriv. uncertain. a cake or loaf of wheat-bread (barley-bread is μᾶζα), mostly in pl., Od.; ἄρτος οὖλος soft bread, id. Od.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
bred (lechem; artos):
I. DIETARY PREEMINENCE
II. MATERIALS
1. Barley
2. Wheat
3. Three Kinds of Flour
III. BREAD-MAKING
1. Grinding
2. Kneading
3. Baking
(1) Hot Stones
(2) Baking Pans
4. Ovens
(1) The Bowl-Oven
(2) The Jar-Oven
(3) The Pit-Oven
5. Forms of Baked Bread
6. Work for Women
IV. SANCTITY AND SYMBOLISM OF BREAD
1. Sanctity
2. Symbolism
LITERATURE
The art of bread-making is very ancient. It was even known to the Egyptians at a very early day (Wilkinson, Ancient Egyptians), to the Hebrews of the Exodus (Nowack, Lehrbuch der hebr. Archaologie) and, of course, to the Greeks and Romans of a later day. Bread played a large part in the vocabulary and in the life of the ancient Hebrews.
I. Dietary Preeminence.
(1) In the East bread is primary, other articles of food merely accessory; while in the West meat and other things chiefly constitute the meal, and bread is merely secondary. Accordingly "bread" in…
Bread
Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or “kneading troughs” (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always…
The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but "barley" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short…
A word which in Scripture is often put for food in general, Ge 3:19 18:5 28:20 Ex 2:20 Le 11:3. Manna is called bread from heaven, Ex 16:4. Bread, in the proper and literal sense, usually means cakes made of wheaten flour; barely being used chiefly by the poor and for feeding horses. The wheat was ground daily, in small stone mills; the flour was made into dough in a wooden trough, and subsequently leavened, Ex 12:34 Ho 7:4. It was then made into cakes, and baked.
99 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 149 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.
ἄρτους γὰρ καὶ οἶνον προσφέρει, ἅπερ Ἀμμανῖται καὶ Μωαβῖται τῷ βλέποντι παρασχεῖν οὐκ ἠθέλησαν, οὗ χάριν ἐκκλησίας εἴργονται καὶ συλλόγου θείου·
ἐπινευσάντων δὲ ἄρτους τε προσέταξεν εὐθὺς ἐκ σεμιδάλεως γενέσθαι, καὶ μόσχον θύσας καὶ ὀπτήσας ἐκόμισεν αὐτοῖς ὑπὸ τῇ δρυῒ κατακειμένοις·
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀρταβῶν εἴκοσι πέντε , πάσας δὲ μέτρῳ τετάρτῳ ἐκ πόρων καὶ θαλλοῦ κατʼ ἔτος ἄρτων ἀρτάβης μιᾶς , πάντα δὲ ἀκίνδυνα παντὸς κινδύνου, τὰ δʼ ἔργα πάντα καὶ τὴν
ἀπέχει τὸν φόρον καὶ βεβαιοῖ. ὑπογραφεὺς Σεραπίων Πτολαιμαίου. Σαμβαθ ἐπὶ Σαμβα … το … ἄρτοι ϛ. Θερμούθι α Ταορσεῦτι α Ταορσενούφι β ἑκάστῃ τῶν γραῶν α
ἀλέκτορας δέκα ἀγοράσας καὶ εἰς τὰ γενέσια Γεμέλλης πέμψεις ὀψάρια καὶ … … καὶ ἄρτον πυροῦ ἀρτάβην α.
The Greek word εὐχαριστέω, transliterated as eucharisteo, means to be thankful or to give thanks, particularly in a religious context. It is derived from the root related to gratitude and is commonly used in the New Testament, especially in relation to giving thanks before meals (e.g., Matthew 15:36). The entries indicate that it can also imply a sense of obligation or favor in earlier texts.
** εὐχαριστέω, -ῶ
[in LXX: Jth 8:25 Wi 18:2, II Mac 1:11 10:7 A II Mac 12:31 R, III Mac 7:16 * ;]
to be thankful, give thanks (chiefly in late writers and Inscr.; cf. Milligan, Th., 5; Ellic. on Col 1:12; Lft., Notes, 9): Ro 1:21, I Co 14:17, I Th 5:18; of giving thanks before meat, Mt 15:36 26:27, Mk 8:6 14:23, Lk 22:17, 19, Jo 6:11, 23, I Co 11:24; c. dat. pens., τ. θεῷ, Lk 17:16,
εὐχαριστέω, -; 1 aor. εὐχαρίστησα (Acts xxvii. 35) and ηὐχαρίστησα (Ro. i. 21 GLT Tr WH; see reff. in εὐδοκέω, init.) ; 1 aor. pass. subj. 3 pers. sing. εὐχαριστηθῇ (2 Co. i. 11); (εὐχάριστος, q. V-) ; 1. to be grateful, feel thankful; so in the decree of the Byzantines in Dem. pro cor. p. 257, 2. 2. to give thanks (so Posid. ap. Athen. 5 p. 213 e.; Polyb., Diod., Philo, Joseph., Plut., Epictet., al.; ef. Lob. ad Phryn. p. 18 [W. 23 (22)]): τινί, esp. τῷ θεῷ, Lk. xvii. 16; Acts xxvii. 35; xxviii. 15; Ro. xiv. 6; xvi. 4; 1 Co. xiv. 18 [see below]; Phil. i. 3; Col. i. 3,12; Philem. 4; (τ. the acc. [hence as nom.] in the passive, iva... ὑπὲρ τῶν ἀγαθῶν ὁ θεὸς εὐχαριστῆται, Philo, quis rer. div. her. 836). simply, so that τῷ θεῷ must be added mentally: Ro. i. 21; [1 Co. xiv. 17]; 1 Th. v. 18; esp. where the giving of thanks customary at the beginning of a feast, or in general before eating…
Read the full entry →εὐχαριστέω was originally = ‘‘do a good turn to,” ‘‘oblige,’’ as in P Petr II. 2 (4)5 (c. B.c. 260) (= Witkowski?, p. 24) edxaptστήσεις μοι, ‘“gratiam meam merebis, gratiam tibi habebo,” 7b. 15 (3)7 (B.C. 241-39) τοῦτο δὲ ποιήσας εὐχαριστήσεις ἡμῖν, “by doing this you will oblige us” (Ed.), P Hib I. 665 (B.C, 228) ὥστε σε μὴ διὰ κενῆς εὐχαριστῆσαι ἡμῖν, “*so that you shall not oblige me to no purpose ”’ (Edd.), P Eleph 137 (B.C. 223-2) εὐχαριστήσεις οὖμ μοι σαυτοῦ τε 4 U εὐχάριστος ἐπιμελόμενος, ‘oblige me by taking care of yourself’’ (on the use of the fut. see Proleg. p. 177). In late Greek this passed readily into the meaning ‘‘be grateful,” ‘* give thanks ’’: cf. Lob. Phryn. p. 18 ‘‘pro gratias agere ante Polybium usurpavit nemo.” Thus we have P Amh IT. 133? (early ii/A.D.) πρὸ τῶν ὅλων ἀσπάζομαί σε kal εὐχαριστῶ σοι ὅτι ἐδήλωσάς μοι στὴν (1. τὴν) ὑγείαν σου, P Oxy I. 71}. 35 (A.D.…
Read the full entry →εὐχαριστέω (eucharisteō) — to thank.
εὐχᾰριστ-έω,
bestow a favour on, oblige, τῷ δήμῳ τῷ Δηλίων [Refs 3rd c.BC+]; τινι [Refs 3rd c.BC+]
2. to be thankful, return thanks, Decrees cited in [Refs 4th c.BC+]; τοῖς Αθηναίοις [Refs 2nd c.BC+]; ἐπί τινι or περί τινος for a thing, [Refs 2nd c.BC+]; especially to the gods, ἐπὶ τῷ ἐρρῶσθαί σε τοῖς θεοῖς εὐ. [NT+2nd c.BC+]:—passive, to be thanked, ηὐχαρίστηται κεραυνοῖς [Refs 5th c.BC+]; to be received with thanks, [NT]
3. pray, τῷ θεῷ περί τινος [Refs 4th c.AD+]
εὐχαριστέω
eucharisteo
from 2170; to be grateful, i.e. (actively) to express gratitude
(towards); specially, to say grace at a meal:--(give) thank(-ful, -s).
see GREEK for 2170
εὐχαριστέω
v.
I thank, give thanks
εὐχαριστέω eucharisteō 38x
to thank, Lk. 17:16; absol. to give thanks, Mt. 15:36; 26:27; pass. to be made a matter of thankfulness, 2 Cor. 1:11
εὐχαριστέω εὐχα^ριστέω, φυτ. -ήσω to be thankful, return thanks, ap. Dem.
from εὐχάριστος
Verb-AAP-GSM — Verb · aorist · active · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-AAP-GSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Masculine
38 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 38 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
ἑπόμενοι δὲ ἡμεῖς αὐτῷ λέγομεν, ὅτι οἰκειότατόν ἐστιν ἔργον θεῷ μὲν εὐεργετεῖν, γενέσει δὲ εὐχαριστεῖν μηδὲν ἔξω τούτου πλέον τῶν εἰς ἀμοιβὴν ἀντιπαρασχεῖν δυναμένῃ·
καὶ Ἅβραμος μὲν ἐπὶ τούτοις εὐχαριστήσας τῷ θεῷ περιτέμνεται παραχρῆμα καὶ πάντες οἱ παρʼ αὐτοῦ καὶ ὁ παῖς Ἰσμαῆλος, οὗ κατʼ ἐκείνην τὴν ἡμέραν τρισκαιδέκατον ἔτος ἔχοντος αὐτὸς ἐνενηκοστὸν πρὸς τοῖς ἐννέα διῆγεν.
Οὐκοῦν νοεῖτε, τέκνα εὐφροσύνης, ὅτι πάντα ὁ καλὸς κύριος προεφανέρωσεν ἡμῖν, ἵνα γνῶμεν, ᾧ κατὰ πάντα εὐχαριστοῦντες ὀφείλομεν αἰνεῖν.
Ἰούλιος Ἀντωνίωι τῶι ἀδελφῶι χαίρειν· ἐκομισάμην τὸν στατῆρα παρὰ Οὐαλερίου · λοιπόν, εὐχαριστῶ σοι. κόμισαι ὀβόλους ε παρὰ Κέλερος ἱππέως περὶ τοῦ ἡμιματίου τοῦ ἁλός. ἀσπάζου τοὺς
Ἑρέννις Λείβωνει τῷ ἀδελφῷ πλεῖστα χαίρειν· εὐχαριστῶ σοι πολλὰ παρὰ τῷ θεῷ. οἶδα πῶς με φιλεῖς. μὴ οὖν, ἄδελφε, ἀμελήσῃς μου
Μάξιμος Μ … τῷ ἀδελφῷ πλεῖστα χαίρειν· εὐχαριστῶ σοι, ἄδελφε, ὅτι ἐμέλησέ σοι πῶς τὸν χαλκὸν ἐκπράξῃς καὶ ἂν ἀναβαίνῃἸοῦστος, δὸς αὐτῷ
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
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
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
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
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 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 718 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν