Jude 1:16 — Word Study
N1904οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
BSATheseohutos [murmurers, complainers] areeimi▸ grumblersgongustēs△ [malcontent, always desiring change] discontented,mempsimoiros△ afterkata theho lustsepithumia [desires, longings] of themselvesautos following,poreuō▸ andkai theho mouthstoma [the source of speech and communication] of themautos [evil, selfish] speakslaleō▸ [speak proudly, utter boastfully] great swelling [words],huperogkos [boastful, proud things] flatteringthaumazō▸ [show respect of persons, admire] facesprosōpon of profitōpheleia [benefit, profit] because.charin [personal, selfish]
| Greek | English | Parsing |
|---|---|---|
| οὗτοί | These | Demonstrative pronoun, nominative, plural |
| εἰσιν | are | Verb, present, active |
| γογγυσταὶ | grumblers | Noun, nominative, plural |
| μεμψίμοιροι, | discontented, | Adjective, nominative, plural |
| κατὰ | after | Preposition |
| τὰς | the | Article, accusative, plural |
| ἐπιθυμίας | lusts | Noun, accusative, plural |
| ἑαυτῶν | of themselves | Personal pronoun, genitive, plural |
| πορευόμενοι, | following, | Verb, present, no voice stated |
| καὶ | and | Conjunction |
| τὸ | the | Article, nominative, singular |
| στόμα | mouth | Noun, nominative, singular |
| αὐτῶν | of them | Personal pronoun, genitive, plural |
| λαλεῖ | speaks | Verb, present, active |
| ὑπέρογκα, | great swelling [words], | Adjective, accusative, plural |
| θαυμάζοντες | flattering | Verb, present, active |
| πρόσωπα | faces | Noun, accusative, plural |
| ὠφελείας | of profit | Noun, genitive, singular |
| χάριν.¶ | because. | Preposition |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These men are discontented grumblers, following after their own lusts; their mouths spew arrogance; they flatter others for their own advantage. |
| KJV | These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage. |
| ASV | These are murmurers, complainers, walking after their lusts (and their mouth speaketh great swelling words), showing respect of persons for the sake of advantage. |
| YLT | These are murmurers, repiners; according to their desires walking, and their mouth doth speak great swellings, giving admiration to persons for the sake of profit; |
| WEB | These are murmurers and complainers, walking after their lusts—and their mouth speaks proud things—showing respect of persons to gain advantage. |
| BBE | These are the men who make trouble, ever desiring change, going after evil pleasures, using high-sounding words, respecting men's position in the hope of reward. |
Where they part company is γογγυσταὶ — see How Translations Differ.
The sentence is structured with a main clause followed by participial phrases that elaborate on the actions and characteristics of the subject.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectοὗτος
verbεἰμί
The sentence as the grammar sees it Open the tree ›
2 of 19 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jude 1:16
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 — Warnings Against False Teachersgenerated
Jude 1:16 describes certain men who are characterized by their discontent and grumbling. Jude warns that these individuals follow their own desires and speak arrogantly, flattering others for personal gain. This passage serves as a caution to believers about the dangers posed by such people, echoing themes found in the Old Testament regarding murmurers and complainers, as seen in Numbers 14:36 and Psalm 106:25.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:36 | So the men Moses had sent to spy out the land, who had returned and made the whole congregation grumble against him by bringing out a bad report about the land— |
| 2 | Numbers 16:11 | Therefore, it is you and all your followers who have conspired against the LORD! As for Aaron, who is he that you should grumble against him?” |
| 3 | Deuteronomy 1:27 | You grumbled in your tents and said, “Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites to be annihilated. |
| 4 | Psalm 106:25 | They grumbled in their tents and did not listen to the voice of the LORD. |
| 5 | Isaiah 29:24 | Then the wayward in spirit will come to understanding, and those who grumble will accept instruction.” |
The Treasury of Scripture Knowledge — 34 references, hung on the phrase they belong to
The Key Word — γογγυσταὶ, gongustēsgenerated
The Greek word γογγυστής (gongustēs) means 'grumbler' or 'murmurer.' It is derived from the verb γογγύζω (gogguzō), which conveys the idea of complaining or expressing discontent. In Jude 1:16, it describes individuals who are not satisfied with their circumstances and vocalize their grievances.
This term emphasizes a negative attitude, often associated with a lack of faith and trust in God's provision. The context of Jude highlights the destructive nature of such behavior, as it can lead to division and strife within the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The primary translation for this verse is found in the Berean Standard Bible, which uses discontented grumblers to convey the meaning of γογγυσταὶ. Other versions, such as the KJV and ASV, use murmurers and complainers respectively, reflecting a similar idea.
However, some translations differ in their choice of words. The YLT uses repiners, while the BBE refers to them as men who make trouble. This illustrates a range of interpretations for the same Greek term, but the core meaning of discontent remains consistent.
Sentence Structuregenerated
The verse comprises a main clause introduced by the subject οὗτοί (these) and the linking verb εἰσιν (are). It is followed by several participial and noun phrases that describe the characteristics and actions of these men.
The structure emphasizes the actions and qualities of the subject, with phrases like πορευόμενοι (following) and λαλεῖ (speaks) detailing their behavior and speech patterns.
Septuagint Backgroundgenerated
The term γογγυστής does not have a direct equivalent in the Septuagint but aligns with the Hebrew concept of murmuring found in passages like Numbers 14:36 and Psalm 106:25, where discontent and complaint against God are highlighted.
This connection reinforces the idea that such behavior is not new and has been addressed throughout biblical history, linking Jude's warning to a broader scriptural context.
In plain words — the whole versegenerated
Jude 1:16 warns about certain men who are unhappy and complain a lot. They follow their own desires and speak arrogantly to impress others for their own benefit. This passage serves as a reminder to be cautious of such attitudes and behaviors.
Frequently Asked Questionsgenerated
A grumbler is someone who frequently complains or expresses discontent, often without seeking solutions, as seen in Jude 1:16.
Jude warns about these men because their behavior can lead to division and strife within the community, undermining the faith of others.
Discontented individuals often express their grievances openly, seek to undermine authority, and may flatter others for personal gain, similar to the men described in Jude 1:16.
When encountering grumblers, it's important to address their concerns constructively while also encouraging a positive and faithful attitude.
Reflection Questionsgenerated
- In what ways have I seen grumbling affect my community?
- How can I ensure that I do not adopt a grumbling attitude in my own life?
- What steps can I take to encourage others to express their concerns positively?
- How can I remind myself and others of God's provision during times of discontent?
The early church on this verse — how the Fathers read it
Early church writers comment on Jude's warnings, emphasizing the dangers of discontent and arrogance in teaching.
These people have no confidence in their own teaching. For how can it not be dangerous to spread it with such wickedness and blasphemy?Early Church Fathers on Jude 1 →
These are grumblers, complainers, walking according to their own lusts; and their mouth speaks great swelling words, flattering people to gain advantage.Early Church Fathers on Jude 1 →
These are murmurers, grumblers, etc. The more anyone murmurs and grumbles about the present labors of the Church, the less they have extinguished the desires of the flesh within themselves.Early Church Fathers on Jude 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jude 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThese are murmurers,.... That is, at others; secretly, inwardly, in a muttering way, grunting out their murmurs like swine; to which, for their filthiness and apostasy, false teachers may be filly
Read John Gill on Jude 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThese are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.
Read Robert Jamieson on Jude 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMurmurers, complainers; either these two words signify the same thing; or murmurers may be meant with relation to God’ s decrees, laws, providences, and his ordinations in the church or state, ; and complainers, with respect to their own condition, with which they were discontented. Walking after their own lusts; minding neither the law of God nor man, but making their lusts their law, and being wholly subject to them, led by them, . And their mouth speaketh great swelling words: though they were mere slaves to their own lusts, yet they would speak big, and use high and exotic strains in their language, that they might be applauded and admired: see . Having men’ s persons in admiration…
Read Matthew Poole on Jude 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12-19) Three-fold description of the ungodly, corresponding to the three examples just given. The divisions are clearly marked, each section beginning with “These are” (Jude 1:12; Jude 1:16; Jude 1:19). (12-15) Description corresponding to Cain. (12) These are spots in your feasts of charity, when they feast with you.—Rather, These are the rocks in your feasts of charity, banqueting with you fearlessly (see next Note); or, These are they who banquet together fearlessly, rocks in your feasts of charity. The former is preferable. But in any case we must probably read rocks—i.e., that on which those who meet them at your love-feasts will be wrecked (see Notes on 1 Corinthians 11:20-22)—not…
Read Charles John Ellicott on Jude 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. These are murmurers] Grudging and grumbling at all men, and at all things; complainers, μεμψιμοιροι, complainers of their fate or destiny-finding fault with God and all his providential dispensations, making and governing worlds in their own way; persons whom neither God nor man can please. Walking after their own lusts] Taking their wild, disorderly, and impure passions for the rule of their conduct, and not the writings of the prophets and apostles. Great swelling words] υπερογκα. See the explanation of this term in 2 Peter 2:18. Having men's persons in admiration] Time-servers and flatterers; persons who pretend to be astonished at the greatness, goodness, sagacity, learning…
Read AdamClarke on Jude 1 →CambridgeThe Cambridge Bible for Schools and Colleges16. These are murmurers, complainers …] The first noun is not found elsewhere in the New Testament, but the use of cognate verbs and nouns in Matthew 20:11; Luke 5:30; 1 Corinthians 10:10; Acts 6:1 and elsewhere, suggests that it refers primarily to the temper of a rebellious murmuring against human authority; in this case, probably, against that of the apostles and other appointed rulers of the Church. The Greek word for “complainers” has a more specific meaning, and means strictly blamers of fate, or, in modern phrase, finding fault with Providence. They took, as it were, a pessimist view of their lot of life, perhaps of the order of the world generally. The same word is used by Philo…
Read Cambridge on Jude 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThese are murmurers - The word here used does not elsewhere occur, though the word “murmur” is frequent, Matthew 20:11; Luke 5:30; John 6:41, John 6:43, John 6:61; John 7:32; 1 Corinthians 10:10.
Read Albert Barnes on Jude 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. The utterers of these hard speeches, as such, are now more fully described. They are, namely, the seditious Korahs of the Church. Murmurers—Croakers against the apostolic doctrines and institutions.
Read Daniel Denison Whedon on Jude 1 →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
These men are discontented grumblers, following after their own lusts; their mouths spew arrogance; they flatter others for their own advantage.
These are murmurers and complainers, walking after their lusts—and their mouth speaks proud things—showing respect of persons to gain advantage.
These men are discontented grumblers, following after their own lusts; their mouths spew arrogance; they flatter others for their own advantage.
These people are grumblers and fault-finders who go wherever their desires lead them, and they give bombastic speeches, enchanting folks for their own gain.
Tyndale line
These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.
These are murmurers, complainers, walking after their lusts (and their mouth speaketh great swelling words), showing respect of persons for the sake of advantage.
These are murmurers, complainers, walking after their lusts (and their mouth speaketh great swelling words), shewing respect of persons for the sake of advantage.
These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words , having men's persons in admiration because of advantage.
These are murmurers, complainers, walking after their owne lustes: Whose mouthes speake proud things, hauing mens persons in admiration, because of aduantage.
Strictly literal
These are murmurers, complainers, walking after their lusts; and their mouth speaks swelling words, admiring persons for the sake of profit.
These are murmurers, repiners; according to their desires walking, and their mouth doth speak great swellings, giving admiration to persons for the sake of profit;
These are discontented grumblers, walking according to their own lusts; and their mouth speaks swollen words, giving admiration to persons for the sake of profit;
These are grumblers, complainers, who follow their evil desires. They are loud boasters, who, for their own advantage, flatter others.
From the Latin
These are murmurers, full of complaints, walking according to their own desires, and their mouth speaketh proud things, admiring persons for gain’s sake.
Simplified
Such people are grumblers, always complaining. They follow their own evil desires, speaking boastfully about themselves, and flattering others to get what they want.
These are the men who make trouble, ever desiring change, going after evil pleasures, using high-sounding words, respecting men's position in the hope of reward.
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.
Hi sunt murmuratores querulosi, secundum desideria sua ambulantes, et os eorum loquitur superba, mirantes personas quæstus causa.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܠܝܢ ܐܢܘܢ ܕܡܪܛܢܝܢ ܘܥܕܠܝܢ ܒܟܠ ܨܒܘܢ ܟܕ ܐܝܟ ܪܓܝܓܬܐ ܕܝܠܗܘܢ ܡܗܠܟܝܢ ܘܦܘܡܗܘܢ ܡܡܠܠ ܓܢܝܚܬܐ ܘܡܫܒܚܝܢ ܠܦܪܨܘܦܐ ܡܛܠ ܝܘܬܪܢܐ
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.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
The standard critical text of the New Testament.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
The previous edition, still widely cited.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας — πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
The Society of Biblical Literature edition, freely licensed.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας — πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
The edition that turned scholarship toward the earliest manuscripts.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας — πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
An independent critical text built from the oldest witnesses then known.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας — πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
A recent critical edition following documentary evidence closely.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας — πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
The reading of the majority of surviving manuscripts.
οὗτοί εἰσιν γογγυσταὶ μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας — πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.¶
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 |
|---|---|---|
| ἑαυτῶν of themselves | NA28, NA27 | SBL, WH, Treg, Tyn, TR, Byz |
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 Jude 1:16
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 οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-NPM — Demonstrative pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
D-NPM Part of Speech: Demonstrative pronoun Case: Nominative Number: Plural Gender: Masculine
1,424 occurrences in the New Testament, rendered 49 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,388 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word γογγυστής (goggustēs) is derived from the verb γογγύζω (gogguzō) and means 'murmurer' or 'grumbler.' It is used in the New Testament to describe someone who discontentedly complains, specifically noted in Jude 16. The entries consistently emphasize its meaning related to murmuring or grumbling.
**† γογγυστής, -οῦ, ὁ (< γογγύζω); [in Sm.: Pr 26:22, Is 29:24; Th.: Pr 26:20 * ;]
a murmurer: Ju 16.†
γογγυστής, -ov, 6, a murmurer, (Vulg., Augustine, murmurator), one who discontentedly complains (against God; for μεμψίμοιροι is added): Jude 10. [Prov. xxvi. 21 Theod., 22 Symm.; xxvi. 20, 22 Graec. Ven.]
γογγυστής (gongustēs) — a murmurer.
γογγ-υστής, οῦ, ὁ,
murmurer, mutterer, grumbler, [NT+2nd c.AD+]
γογγύστης
goggustes
from 1111; a grumbler:--murmurer.
see GREEK for 1111
γογγυστής, οῦ, ὁ
n.m.
a murmurer, grumbler
γογγυστής gongystēs 1x
a murmurer, grumbler, Jude 16*
γογγυστής γογγύζω a murmurer, NTest.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
1 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.
The Greek word μεμψίμοιρος (mempsimoiros) is an adjective formed from the verb μέμφομαι (to blame) and μοῖρα (fate). It describes someone who is discontented or complains about their lot in life, covering meanings like 'querulous' and 'malcontent.' This term appears in Jude 16, where it characterizes certain people as faultfinding.
* μεμψίμοιρος, -ον
(< μέμφομαι, + μοῖρα, fate, lot),
complaining of one's fate, querulous: Ju 16.†
μεμψίμοιρος, -ov, (μέμφομαι, and μοῖρα fate, lot), complaining of one’s lot, querulous, discontented : Jude 16. (Isoer. p. 234 ¢. [p. 387 ed. Lange]; Aristot. h. a. 9, 1 [p- 608", 10]; Theophr. char. 17,1; Leian. dial. deor. 20, 4; Plut. de ira cohib. ec. 13.)
μεμψίμοιρος. With μεμψίμοιροι, “complainers,” in Jude 15, cf. the guerulost of Assumption of Moses vii. 7, occurring in a passage which seems largely to have influenced Jude's language (see James’ Second Peter and Jude Ὁ. xiv. (in CG7)). The word is found in the sense of ‘‘censorious,” in Vett. Val. p. 1722, where it is joined with κολαστικός For ἀμεμψιμοίρητος, ‘blameless,’ see P Par 63% 14 (B.C. 164) δικαίως [πολι]τευσάμενος ἐμαυτὸν ἀμεμψιμοίρητον παρέσχημαι, and Caguat IV. 2888 (mid. ii/B.c.?) ἀμεμΨιμοίρητίος δὲ] ἐν πᾶσιν γεγενημένος, and for the adverb see P Ryl II. 1549 (a contract of marriage—Aa.D. 66) ἥ τε Θαισάριον kal 6 Χα[ι]ρήμων ἀμεμψιμοιρήτως καθότι πίρότερον [συ]νεβίουν. Teles p. 565 (ed. ΠΠεπΠ568) unites ἀπερίepyos and ἀμεμψίμοιρος. The verb μεμψιμοιρέω is found from the time of Polybius, e.g. xvill. 31.…
Read the full entry →μεμψίμοιρος (mempsimoiros) — malcontent.
μεμψῐ-μοιρος, ον,
faultfinding, criticizing, querulous, [NT+5th c.BC+]: comparative, γυνὴ ἀνδρὸς -ότερον [Refs 4th c.BC+]
μεμψίμοιρος
mempsimoiros
from a presumed derivative of 3201 and moira (fate; akin to the base
of 3313); blaming fate, i.e. querulous (discontented):--complainer.
see GREEK for 3201
see GREEK for 3313
μεμψίμοιρος, ον
Adj
discontented, complaining
μεμψίμοιρος mempsimoiros 1x
finding fault or being discontented with one’s lot, querulous; a discontented, querulous person, a complainer, Jude 16*
μεμψίμοιρος μεμψί-μοιρος, ον μοῖρα complaining of one's fate, repining, querulous, Isocr., Luc.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
1 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.
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐπιθυμία (i.e., *epithumia*) means desire or longing, often with a focus on forbidden things, such as lust. It appears in various contexts in the New Testament, including Luke 22:15 and Romans 7:7-8. The term is derived from ἐπιθυμέω and can refer to both earnest and inordinate desires. Some lexicons note its use for sexual desire, while others emphasize its broader implications.
Πάθος occurs three times in the N. T.; once coordinated with ἐπιθυμία (Col. 111. 5; for παθήματα and ἐπιθυμίαι in like manner joined together see Gal. v. 24) ; once subordinated to it (πάθος ἐπιθυμίας, 1 Thess. iv. 5); while on the other occasion of its use (Rom. i. 26), the πάθη ἀτιμίας (“ vile affections,” A. V.) are lusts that dishonour those who indulge in them. The word belongs to the terminology of the Greek Schools. Thus Cicero (Tusc. Quest. iv. 5): ‘Que Greci πάθη vocant, nobis perturbationes appellari magis placet quam morbos ;’ on this preference see iii. 10; and presently after he adopts Zeno’s definition, ‘aversa a recté ratione, contra naturam, animi commotio ;’ and elsewhere (Offic. ii. 5), ‘motus animi turbatus.’ The exact definition of Zeno, as given by Diogenes Laértius, is as follows (vii. 1. 68): ἔστι δὲ αὐτὸ τὸ πάθος ἡ ἄλογος καὶ παρὰ φύσιν ψυχῆς κίνησις, ἢ ὁρμὴ…
Read the full entry →ἐπιθυμία, -ας, ἡ
(< έπιθυμέω),
[in LXX chiefly for תַּאֲוָה, אָוָה; also for חָמוּד, etc. ;]
ἐπιθυμία, -as, ἡ, (ἐπιθυμέω), [fr. Hdt. on], Sept. chiefly for MINN, TN, WWM; desire, craving, longing: Lk. xxii. 15 (on which see in ἐπιθυμέω, fin.); Rev. xviii. 14; τὴν ἐπιθυμίαν ἔχειν εἴς τι, the desire directed towards, Phil. 1. 23; ἐν πολλῇ ἐπιθυμίᾳ with great desire, 1 Th. ii. 17; plur. αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι, Mk. iv. 19 [W. § 30, 3 N. 5]; spec. desire for what is forbidden, lust, (Vulg. concupiscentia) : Ro. vii. 7sq.; Jas. i. 14 sq. ; 2 Pet.i.4; πάθος ἐπιθυμίας, 1 Th. iv. 5; ἐπιθυμία κακή, Col. iii. 5, (Prov. xxi. 26; [xii. 12]; Plat. legg. 9 p. 854 ἃ. ; πονηρά, Xen. mem. 1, 2, 64; ἀγαθή, Sir. xiv. 14 where see Fritzsche, [who cites also Prov. xi. 23; xiii. 12]); plur., Gal. v. 24; 1 Tim. vi. 9; 2 Tim. ii. 22; iv. 3; 1 Pet.i.14; iv. 2; with a gen. of the object, ἐπιθυμία μιασμοῦ, for unclean intercourse, 2 Pet. ii. 10 [al. with W. § 34, 3 Ὁ. take μιασμ. as gen. of quality]…
Read the full entry →ἐπιθυμία in the widest sense of ‘‘ desire,’’ which Hort finds even in Jas 114, may be illustrated from P Giss I. 79 11:16 (c, A.D. 117) δι’ ἣν ἕξομεν εὐω[νεῖν κατ᾽ ἐπ]ιθυμίαν σου, “and then we shall be able to buy cheaply in accordance with your desire” (ἀθυμέω = ‘‘draw back,” ‘‘hesitate,’’ occurs in the same document: see s.v.), Βα III. 970% (ii/a.p.) μεταδῶναί μοι ἀντίρρησιν. .. πρὸς τὴν ἰδίαν ἐπιθυμίαν, and Sy// 366% (c. A.D. 38) ἀ(λ)είπτοις (‘‘steadfast”’) ἐκείνου τῆς ἐπιθυμίας βουλήμασιν. See also the iii/a.p. love-spell from Hadrumetum edited by Deissmann &S, p. 273 ff., where | the forsaken husband is described as*!—épavra μαινόμενον brought him to you at the expense of a severe and violent | attack upon myself’ (Edd.), 7. VIII. 11217 (A.D. 295) kal αὐτὴ yap ἀνυπέρβλητον ἐπίθεσιν Kal ἁρπαγὴν πάσχουσα πρόσειμι μαρτυρο[μέν]η τὰ εἴς με ἐπιχειρηθέντα, “1 there- | fore, being the…
Read the full entry →ἐπιθυμία (epithumia) — desire.
ἐπιθῡμ-ία,
Ionic dialect -ιη, ἡ, desire, yearning, ἐ. ἐκτελέσαι 5th c.BC: Herodotus Historicus 1.32; ἐπιθυμίᾳ by passion, opposed to προνοίᾳ, [Refs]: generally, appetite, [Refs]; αἱ κατὰ τὸ σῶμα ἐ. [Refs]; especially sexual desire, lust, [Refs]; αἱ πρὸς τοὺς παῖδας ἐ. [Refs]
2. with genitive, longing after a thing, desire of or for it, ὕδατος, τοῦ πιεῖν, [Refs 5th c.BC+]; ἐν ἐ. τινὸς εἶναι [Refs]; εἰς ἐ. τινὸς ἀφικέσθαι θεάσασθαι [Refs 5th c.BC+]; ἐ. ἐμποιεῖν ἔς τινα an inclination towards.., [Refs]
II. ={ἐπιθύμημα}, object of desire, ἐπιθυμίας τυχεῖν Thalesap.[Refs]; ἀνδρὸς ἐ., of woman, [Refs]
ἐπιθυμία
epithumia
from 1937; a longing (especially for what is
forbidden):--concupiscence, desire, lust (after).
see GREEK for 1937
ἐπιθυμία, ας, ἡ
n.f.
desire, eagerness for, inordinate desire, lust
ἐπιθυμία epithumia 38x
earnest desire, Lk. 22:15; irregular or violent desire, Mk. 4:19; spc. impure desire, lust, Rom. 1:24; met. the object of desire, what enkindles desire, 1 Jn. 2:16, 17
ἐπιθυμία ἐπιθυ_μία, ἡ, ἐπιθυμέω desire, yearning, longing, Hdt., Plat., etc.; ἐπιθυμίᾳ by passion, opp. to προνοίᾳ, Thuc.
c. gen. a longing after a thing, desire of or for it, id. Thuc., etc.; so, ἐπ. πρός τι id. Thuc.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
38 occurrences in the New Testament, rendered 8 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
Counted over the 31 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.
τουτὶ δὲ συμβήσεται, ἐὰν μήτε αἱ ἄλογοι ἡδοναὶ ψυχῆς δυναστεύσωσι γαστριμαργίαν καὶ λαγνείαν ἐπιτειχίσασαι μήτε αἱ δόξης ἢ χρημάτων ἢ ἀρχῆς ἐπιθυμίαι τὸ τοῦ βίου κράτος ἀνάψωνται μήτε στείλωσι καὶ κάμψωσι διάνοιαν αἱ λῦπαι μήθ’ ὁ κακὸς σύμβουλος…
ἐμποδίζει δὲ αὐτοῦ ὁ θεὸς τὴν ἄδικον ἐπιθυμίαν νόσῳ τε καὶ στάσει τῶν πραγμάτων·
περὶ μὲν τῶν βρωμάτων λαβὼν Μωϋσῆς τρία δόγματα οὕτως ἐν πνεύματι ἐλάλησεν: οἱ δὲ κατ̓ ἐπιθυμίαν τῆς σαρκὸς ὡς περὶ βρώσεως προσεδέξαντο.
δυνηθῆναι ὠφελούμεν … … ἀφʼ ὧν ἔσχον καὶ ζῆλον τοῖς λοιποῖς ἐμποιῆσαι τῆς ὁμοίας ἐπιθυμίας ἀπὸ τοῦ παραδείγματος. ἔτους ιϛ Μεσορὴ α εἰσὶ δὲ Κυνοπολίτου Ὀξυρυγχίτου Ὀάσεως ζ Νομῶν
ἡ δὲ ἐτόλμησεν μεταδῶναί μοι ἀντίρρησιν διʼ ἧς ἐνε … τινα πρὸς τὴν ἰδίαν ἐπιθυμίαν. ἄχρι δὲ οὗ ἂν τὰ ἑξῆς ἐπιτελῶ διὰ τοῦ ξενικῶν πράκτορος ἀκολούθως ᾗ παρεκόμισα
τοῖς ἐρῶσι καὶ ποθοῦσι διαφαίνεται. οὕτω τοίνυν τὸν αὐτὸν παθὼν, εὔχομαι τῆς τοιαύτης ἀπαλλαγῆναι ἐπιθυμίας, ἀφʼ ἧς καὶ θεωρεῖν σε τάχιστά μοι συμβήσεται· ὡς γὰρ ἐπὶ τούτωι διάκειμαι τοὺς
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 320 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
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 ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
πορεύομαι is a middle voice verb meaning to go or travel, derived from a root associated with passage. It covers a range of meanings from literal travel to metaphorical uses, such as living a certain way or departing from life. The New Testament frequently uses it to describe journeys, both physical and spiritual, including references in Matthew and Luke.
πορεύω,
(< πόρος, a ford, a passage),
[in LXX chiefly for הלךְ;]
in cl. (the act. becomes obsolete in late Gk.; v. M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), -ομαι, to go, proceed, go on one's way: c. acc., ὁδόν, Ac 8:39; seq. ἐκεῖθεν, Mt 19:15; ἐντεῦθεν, Lk 13:31; ἀπό, Mt 25:41, Lk 4:42; εἰς, Mt 2:20, Mk 16:12, Lk 1:39, Jo 7:35, al; εἰς εἰρήνην (cf. I Ki…
πορεύω : to lead over, carry over, transfer, (Pind., Soph., Thue., Plat., al.); Mid. (fr. Hdt. down), pres. πορεύομαι; impf. ἐπορευόμην ; fut. πορεύσομαι; pf. ptep. πεπορευμένος ; 1 aor. subjune. 1 pers. plur. πορευσώμεθα (Jas. iv. 13 Rec. Grsb.); 1 aor. pass. ἐπορεύθην ; (πόρος a ford, [cf. Eng. pore i. 6. passage through ; Curtius § 356; Vanitek p- 479]) ; Sept. often for 727, JAN, 12; prop. to lead one’s self across ; i. e. to take one’s way, betake one’s self, set out, depart ; a. prop.: τὴν ὁδόν μου, to pursue the journey on which one has entered, continue one’s journey, [A. V. go on one’s way], Acts viii. 39; πορ. foll. by ἀπό w. agen. of place, to depart from, Mt. xxiv. 1 [R G]; ἀπό w. a gen. of the pers., Mt. xxv. 41; Lk. iv. 42; ἐκεῖθεν, Mt. xix. 15; ἐντεῦθεν, Lk. xiii. 31; foll. by εἰς w. an ace. of place, to go, depart, to some place: Mt. ii. 20; xvii. 27; Mk. xvi.12; Lk.i.…
Read the full entry →πορεύω (poreuō) — to travel.
πορ-εύω,
future -σω[Refs 5th c.BC+]aorist ἐπόρευσα, poetry πόρευσα [Refs 5th c.BC+]:—passive and middle, future πορεύσομαι [LXX+5th c.BC+]aorist ἐπορευσάμην (only compounds ἐν-, προ-, [Refs 5th c.BC+], etc.: perfect πεπόρευμαι [Refs 5th c.BC+]:(πόρος):
I. active, make to go, carry, convey, by land or water, τινα [Refs 6th c.BC+]: with doubleaccusative, carry or ferry over, [Νέσσος] ποταμὸν.. Βροτοὺς μισθοῦ 'πόρευε [Refs 5th c.BC+]
I.2. of things, bring, carry, ἐπιστολὰς πατρί [Refs 5th c.BC+]; furnish, bestow, χρυσόν [Refs 5th c.BC+]; set in motion, κίνησις.. βραδυτῆτάς τε καὶ τάχη.. π. [Refs 5th c.BC+]
I.3. absolutely, conduct a search, [Refs 5th c.BC+]
πορεύομαι
poreuomai
middle voice from a derivative of the same as 3984; to traverse, i.e.
travel (literally or figuratively; especially to remove (figuratively,
die), live, etc.); --depart, go (away, forth, one's way, up), (make a,
take a) journey, walk.
see GREEK for 3984
πορεύομαι
v.
I travel, journey, go
πορεύω poreuō 153x
also listed as a deponent, πορεύομαι, to go, pass from one place to another, Mt. 17:27; 18:12; to go away, depart, Mt. 24:1; 25:41; Jn. 14:2, 3; trop. to go away, depart, from life, to die, Lk. 22:22; to go, pass on one’s way, journey, travel, Mt. 2:8, 9; Lk. 1:39; 2:41; πορεύομαι ὀπίσω, to go after, to become a follower or partisan, Lk. 21:8; or, to pursue after, be devoted to, 2 Pet. 2:10; from the Hebrew, to go or proceed in any way…
Read the full entry →Verb-PNP-NPM — Verb · present · no voice stated · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PNP-NPM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Plural Gender: Masculine
153 occurrences in the New Testament, rendered 56 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 153 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 443 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 ὁ ποταμὸς ὁ τρίτος Τίγρις, οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων.“ τρίτη ἐστὶν ἀρετὴ σωφροσύνη, ἀντιστατοῦσα τῇ κατευθύνειν δοκούσῃ τὴν ἀνθρωπίνην ἀσθένειαν ἡδονῇ·
Ἰάκωβος δὲ εἰς τὴν Μεσοποταμίαν στελλόμενος ὑπὸ τῆς μητρὸς κατὰ γάμον τῆς Λαβάνου θυγατρὸς τοῦ ἐκείνης ἀδελφοῦ, ἐπιτρέψαντος Ἰσάκου τὸν γάμον διὰ τὸ πείθεσθαι τοῖς βουλήμασι τῆς γυναικὸς διὰ τῆς Χαναναίας ἐπορεύετο καὶ διὰ τὸ πρὸς τοὺς ἐπιχωρίους…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἔχεις ἔτους λδ Παχὼνς η ἃς Πᾶσις Ἰροβάστιος θρίσσας ρ δραχμῶν μ Θῶυθ γ πορευομένου σου πρὸς Ἀπολλώνιον θρίσσας σ δραχμῶν π Χοίαχ ζ κατὰ τὴν παρὰ Φιλίσκου ἐπιστολὴν
δὲ τὸν ὀνηλάτην εἰς Ἡρακλήους πόλιν δοὺς αὐτῶι ἐφόδιον δραχμὰς δ· οὐ γὰρ ἠβούλετο πορεύεσθαι, ἂν μὴ ἐφόδιον λάβηι.
προσάγγελμα Ὥρωι φυλακίτηι παρὰ Διοσκουρίδου. ἔτους ζ μηνὸς Θῶυθ β. πορευομένου μου ἐκ Κροκοδίλων πόλεως εἰς Φιλαδέλφειαν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The 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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word στόμα (i.e., *stoma*) means 'mouth' and is used both literally and figuratively. It refers to the mouth of humans and animals, as well as metaphorically for speech and communication. In the New Testament, it appears in contexts related to speech, such as 'face to face' conversations, and also describes the edge of a weapon. The lexicons do not present significant disagreements regarding its meanings.
στόμα, -τος, τό
[in LXX chiefly for פֶּה ;]
the mouth: of man, Mt 15:11, Jo 19:29, Ac 11:8, al.; of animals, Mt 17:27, II Ti 4:17 (fig.), He 11:33, Ja 3:3, al.; fig., of inanimate things (ποταμοῦ, Hom.), ἤνοιξεν ἡ γῆ τὸ σ., Re 12:16; σ. μαχαίρας (Heb. פִּי־חֶרֶב, Ge 34:26 al.), the edge of the sword, Lk 21:24, He 11:34; esp. of the mouth as the organ of speech: opp. to καρδία,
στόμα. For στόμα the ‘‘mouth”’ of ἃ river or canal, cf. P Strass I. 55° (ii/a.D.) δίδομεν τοὺς ὑπογεγρα(μμένους) els aceroφυλᾳκίαν ἀπὸ στώματο[-] (1. στόματο[ ]) ΨιΓ[[α]]ναλί ) (“the canal Psinal( γ᾽} ἕως κτήματος ἀμπελί(ικοῦ) σίου Λεοντᾶτος, and OG/S g0** (Rosetta stone—B.C. 196) τὰ στόματα τῶν ποταμῶν, ‘the mouths of the canals.” For στόμα in prepositional phrases see P Giss I. 3612 (B.c. 161) at τέτταρες λέγουσαι ἐξ ἑνὸς στόματος γραίμματεῖ) Νεχούθει (with editor’s note and cf. Ac 2214), and the common καθὼς kal ἐν στόματι ὑπηγόρευσα, as in P Mon I. 1134 (a.p. 586). Στόμα πρὸς στόμα, as in 2 Jn™, 3 Jn, occurs in the Berlin magic papyrus 139, ed. Parthey in Adz. d. kinigl. Akad. d. Wissenschaften, Berlin, 1866, p. 121. The ‘‘ Hebraisms” involved in such phrases are discussed by Moulton Pro/eg. p.…
Read the full entry →στόμα (stoma) — mouth.
στόμα, τό,
Aeolic dialect στύμα [Refs 3rd c.BC+]; genitive στόματος, but στομάτοιο [Refs]:—mouth, [Refs 8th c.BC+]; ἱμείρων γλυκεροῦ σ. [Refs 6th c.BC+]; of animals, [Refs 8th c.BC+] —_plural_ is sometimes used for _sing._, ἀμφιπίπτων στόμασιν, of kissing, [Refs 5th c.BC+], and frequently in later Poets, [Refs 3rd c.BC+], the very jaws of the battle, as of a devouring monster, [Refs 8th c.BC+]
2. especially the mouth as the organ of speech, δέκα μὲν γλῶσσαι, δέκα δὲ στόματ᾽ [Refs 6th c.BC+]; frequently in Trag., σ. τὸ Δῖον the mouth of Zeus, [Refs 4th c.BC+]; τὸ Φοίβου θεῖον ἀψευδὲς σ. [Refs 5th c.BC+]; Μοισᾶν καπυρὸν σ. their mouthpiece, organ, [Refs 3rd c.BC+]; Πιερίδων τὸ σοφὸν σ., of Homer, [Refs 1st c.BC+]; speech, utterance, [Refs 5th c.BC+]; κἂν καλὸν φορῇ σ. [NT]: in plural…
στόμα
stoma
probably strengthened from a presumed derivative of the base of 5114;
the mouth (as if a gash in the face); by implication, language (and
its relations); figuratively, an opening (in the earth); specially,
the front or edge (of a weapon):--edge, face, mouth.
see GREEK for 5114
στόμα, ατος, τό
n.n.
the mouth, speech
στόμα stoma 78x
the mouth, Mt. 12:34; 15:11, 17, 18; 21:16; speech, words, Mt. 18:16; 2 Cor. 13:1; command of speech, facility of language, Lk. 21:15; from the Hebrew, ἀνοίγειν τὸ στόμα, to utter, to speak, Mt. 5:2, 13:35; also, used of the earth, to rend, yawn, Rev. 12:16; στόμα πρὸς στόμα λαλεῖν, to speak mouth to mouth, face to face, 2 Jn. 12; 3 Jn. 14; the edge or point of a weapon, Lk. 21:24; Heb. 11:34
στόμα στόμα, doric στύμα, ατος, τό, the mouth, Lat. os, Hom., etc.
the mouth as the organ of speech, δέκα μὲν γλῶσσαι, δέκα δὲ στόματ᾽ Il.; στ. τὸ δῖον the mouth of Jove, Aesch.; Μοισᾶν στόμα their mouthpiece, Theocr.;—with Preps., ἀνὰ στόμα ἔχειν to have always in one's mouth, Eur.: ἀπὸ στόματος by word of mouth, Xen., etc.: διὰ στόμα was in every one's mouth, Aesch.; πᾶσι διὰ στόματος 'tis the common talk, Theocr.: ἐξ ἑνὸς στ. with one voice, Ar.; κατὰ στόμα face to face, Hdt., attic
στ. ποταμοῦ the mouth of a river, Lat. ostia, Hom., etc.; so, ἠιόνος στ. μακρόν the wide mouth of the bay, Il.; στ. τοῦ Πόντου, Lat. fauces Ponti, Hdt.:—also, a chasm or cleft in the earth with a stream gushing out, id. Hdt.; τὸ ἄνω, τὸ κάτω στόμα τοῦ…
Read the full entry →Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
mowth (peh, chekh, garon (Ps 149:6); Aramaic pum, tera (Da 3:26); stoma, 71 times, once logos, i.e. "word of mouth," "speech" (Ac 15:27); once we find the verb epistomizo, "to silence," "to stop the mouth" (Tit 1:11)):
1. Literal Sense:
In addition to frequent references to man and animals, "Their food was yet in their mouths" (Ps 78:30); "And Yahweh opened the mouth of the ass" (Nu 22:28); "Save me from the lion's mouth" (Ps 22:21), etc., the term is often used in connection with inanimate things: mouth of a…
Is sometimes used in Scripture for speaker, Ex 4:16 Jer 15:19. God spoke with Moses "mouth to mouth," Numbers 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21…
79 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 78 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 211 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.
πάλιν δ’ αὖ τὸ ἡγεμονικώτατον ἐν ζῴῳ κεφαλὴ τοῖς ἀναγκαιοτάτοις ἑπτὰ χρῆται, δυσὶν ὀφθαλμοῖς, ἀκοαῖς ἴσαις, αὐλοῖς μυκτῆρος δυσίν, ἑβδόμῳ στόματι, δι’ οὗ γίνεται θνητῶν μέν, ὡς ἔφη Πλάτων, εἴσοδος, ἔξοδος δ’ ἀφθάρτων·
τοιγαροῦν ἐν τῇ εἰσβολῇ τῇ πρὸς θάλατταν τοῦ ὄρους τοὺς Ἑβραίους ἀπέφραττον τῷ στρατοπέδῳ κατὰ στόμα τοῦτο ἱδρυσάμενοι, ὅπως τὴν εἰς τὸ πεδίον ἔξοδον ὦσιν αὐτοὺς ἀφῃρημένοι.
οὐ μή, φησίν, γενηθῇς τοιοῦτος, οἵους ἀκούομεν ἀνομίαν ποιοῦντας ἐν τῷ στόματι δἰ ἀκαθαρσίαν, οὐδὲ κολληθήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι.
Διοσκόρου … Συρίωνος τοῦ Νεμεσίωνος … συκείου καὶ κλήρου κ … λιβὸς διῶρυξ καὶ στόμα … Σκύλακος Διοσκόρου οι … … … … … ων … … σιων
Σεγᾶθις Σαταβοῦτος τοῦ ΤεσιήουςἘσουήριος ἀπὸ κώμης Σοκνοπαίου Νήσου ὡς ἐτῶν ξ οὐλὴ ὑπὲρ τοῦ στόματος μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Στοτοήτεως τοῦ Στοτοήτεως τοῦ Στοτοήτεως ὡς ἐτῶν μ οὐλὴ
καὶ Ἡρω Φάσειτος καὶ τῶν πρεσβυτέρων κώμης Θεαδελφίας. δίδομεν τοὺς ὑπογεγραμμένους εἰς ἀφεσιοφυλακίαν ἀπὸ στόματος Ψιναλίτιδος ἕως κτήματος ἀμπελικοῦ Ἰσίου Λεοντᾶτος. ἔστι δέ· Ἡρακλοῦτος Σπαρτᾶς ἀπάτωρ Αὐνῆς Πτολεμαίου
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
λαλέω (laleo) means to talk or speak, often implying a vocal utterance. It can refer to both human speech and the sounds made by animals or inanimate objects. The New Testament uses it in various contexts, such as to convey messages or make declarations (e.g., Matthew 9:33). Notably, it differs from λέγω (lego), which focuses more on the meaning of what is said.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λαλέω, -@; impf. 3 pers. sing. ἐλάλει, plur. ἐλάλουν; fut. AaAjow; 1 aor. ἐλάλησα; pf. λελάληκα; Pass., pres. λαλοῦμαι; pf. λελάλημαι; 1 aor. ἐλαλήθην; 1 fut. λαληθήcopa; [ἴτ. Soph. down]; found in bibl. Grk. much more freq. than in prof. auth., in Sept. times without number for 739 or 135, more rarely for V8; prop. to uller a sound (ef. [onomatop. /a-/a, ete.] Germ. lallen), to emit a voice, make one’s self heard ; hence to utter or form words with the mouth, to speak, haying reference to the sound and pronunciation of the words and in general the form of what is uttered, while λέγω refers to the meaning and substance of what is spoken; hence λαλεῖν is employed not only of men, esp. when chatting and prattling, but also of animals (of birds, Mosch. 3, 47 ; of locusts, Theoer. 5, 34; λαλοῦσι μέν, οὐ φράζουσι δέ, of dogs and apes, Plut. mor. ii. p. 909 a.), and so of inanimate things (as…
Read the full entry →λαλέω. In P Amh II. 1315 (early ii/A.D.) a brother writes to his sister with reference to the management of certain family property, stating that he will remain where he is until he learns that all is safely settled, and adding—eédml{w δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will, to escape from the talking and after the fifteenth to return home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections, p- 103) where the naughty boy writes to his father— οὐ θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you refuse to take me along with you to Alexandria, I won’t write you a letter, or speak to you, or wish you health henceforth,” P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦνTos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav) σου…
Read the full entry →λαλέω (laleō) — to speak.
λᾰλ-έω,
talk, chat, prattle, ἕπου καὶ μὴ λάλει [Refs 5th c.BC+]: with dative, talk to one, λαλῶν ἐν ταῖς ὁδοῖς σεαυτῷ [Refs 5th c.BC+]; opposed to λέγω, λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν [Refs 5th c.BC+]; λαλῶν μὲν.., λέγων δέ.. [Refs 4th c.BC+]
__b generally, talk, speak, [Refs 5th c.BC+]
2. talk of, τινα [Refs 3rd c.BC+]:—passive, πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον [Refs 5th c.BC+]
3. in later writers, ={λέγω}, speak, λαλεῖ οὐθὲν τῶν ἄλλων ζῴων πλὴν ἀνθρώπου [NT+5th c.BC+]; χειρσὶν ἅπαντα λαλήσας, of a pantomime, [NT+3rd c.BC+]passive, λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν it shall be told thee.., [NT]
λαλέω
laleo
a prolonged form of an otherwise obsolete verb; to talk, i.e. utter
words:--preach, say, speak (after), talk, tell, utter. Compare 3004.
see GREEK for 3004
λαλέω
v.
I speak, say
λαλέω laleō 296x
to make vocal utterance; to babble, to talk; in NT absol. to exercise the faculty of speech, Mt. 9:33; to speak, Mt. 10:20; to hold converse with, to talk with, Mt. 12:46; Mk. 6:50; Rev. 1:12; to discourse, to make an address, Lk. 11:37; Acts 11:20; 21:39; to make announcement, to make a declaration, Lk. 1:55; to make mention, Jn. 12:41; Read the full entry →
λαλέω λαλός to talk, chat, prattle, babble, Ar., etc.:—generally, to talk, say, Soph.
c. acc. to talk of, Theocr.
in late Gr., just like λέγω, to speak, NTest., Thuc.:—Pass., λαληθήσεταί σοι it shall be told thee, NTest.
the proper sense, to chatter, is sometimes opp. to articulate speech, as of monkeys, λαλοῦσι μὲν φράζουσι δὲ οὔ Plut.; of locusts, to chirp, Theocr.
of musical sounds, αὐλῶι λαλεῖν id. Theocr.
Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
298 occurrences in the New Testament, rendered 81 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 298 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 661 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διὰ τοῦτο Μωυσῆν ἀνακέκληκε καὶ ἐλάλησεν αὐτῷ ὁ θεός.
καὶ τοῦ θεοῦ φθεγξαμένου πάλιν ἀκούσας ἠξίου λαλεῖν ἐπὶ τοῖς χρωμένοις·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ἀπαιτεῖς τὴν ἐνμένουσαν ἐν τῇ οἰκίᾳ σου τὸ ἐνοίκιον. ἵνα εὕρωμεν καὶ ἡμεῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Κουπανηοῦτι ἐπιστολήν, προστάξας, ἵνα εὕρῃ εὔλογον πρὸς αὐτὴν λαλῆσαι. θερμῶς ἀσπάζεταί σε
περὶ ἀργυρωματίων σὺν Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι·
περὶ τῶν ὀσπριδίων. περὶ τούτου οὐδὲν τετέλεσται. τὴν γὰρ ἀτιμίαν Θέων σοι κατʼ ὄψιν λαλήσει. ταχέως οὖν σπεῦσον, ὡς ἔγραψας, πρὸς ἡμᾶς γενέσθαι. ἀσπάζονταί σε οἱ ἐν οἴκωι πάντες.
ὑπέρογκος is an adjective meaning excessive or immoderate, often used to describe something swollen or boastful. It combines the elements of 'over' and 'size' and is found in the New Testament in 2 Peter 2:18 and Jude 16, where it refers to arrogant speech. The lexicons note its use in both literal and figurative contexts, but there is some variation in emphasis on its boastful connotation.
ὑπέρ-ογκος, -ον
[in LXX: De 30:11 (נִפְלֵאת), etc. ;]
of excessive weight or size; metaph., excessive, immoderate, in late writers, of arrogant speech (v. Mayor on Ju, l.c.): n. pl., II Pe 2:18, Ju 16.†
ὑπέρογκος, lit. ‘-of excessive size,” and thence extended to speech “*big,” “arrogant,” in 2 Pet 2!8, Jude?®, the only occurrences in the NT: cf. Assumption of Moses vil. 9 os eorum loguetur ingentia, on which the passage in Jude depends.
ὑπέρογκος (huperogkos) — boastful.
ὑπέρογκ-ος, ον,
of excessive bulk or size, γενομένης τῆς κνήμης ὑ. swelled to a great size, [Refs 5th c.BC+]tim.15; δύναμις ὑ., opposed to ταπεινή, [Refs 4th c.BC+]
2. immoderate, excessive, οὐσίαι [Refs 5th c.BC+]; τιμαί, εὐτυχίαι, etc., [Refs 1st c.AD+]; τὰ ὑ., opposed to τὰ ἐλλείποντα, [Refs 5th c.BC+]; of style, ponderous, verbose, [Refs 1st c.AD+] talk 'big', [NT]: generally, exceedingly great, πρᾶγμα [Refs 2nd c.AD+]. adverb -κως[Refs 1st c.AD+]: neuter as adverb, ὑπέρογκον φρονεῖν [Refs 4th c.AD+]
3. difficult, [LXX]
ὑπέρογκος
huperogkos
from 5228 and 3591; bulging over, i.e. (figuratively) insolent:--great
swelling.
see GREEK for 5228
see GREEK for 3591
ὑπέρογκος, ον
Adj
immoderate, boastful
ὑπέρογκος hyperonkos 2x
pr. swollen, overgrown; of language, swelling, pompous, boastful, 2 Pet. 2:18; Jude 16*
ὑπέρογκος ὑπέρ-ογκος, ον, of excessive bulk, swollen to a great size, Xen., Dem.
immoderate, excessive, Plat.
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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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
θαυμάζω (thaumazō) means to marvel or wonder, often implying admiration. It appears in various contexts in the New Testament, such as in Matthew and Luke, where individuals express astonishment at Jesus' actions or teachings. The word can also convey a sense of reverence or worship. Notably, it is used in passive forms to indicate being looked at with wonder.
θαυμάζω,
[in LXX for נשׂא, etc.;]
to marvel, wonder, wonder at: absol., Mt 8:10, 27 9:33 15:31 21:20 22:22 27:14, Mk 5:20 15:5, Lk 1:21 (R, txt.; ICC, in l., but v. infr.), Lk 1:63 8:25 11:14 24:41, Jo 5:20 7:15, Ac 2:7 4:13 13:41, Re 17:7, 8; c. acc pers., Lk 7:9; c. acc. rei, Lk 24:12 (WH, R, mg. om.), Jo 5:28, Ac 7:31; θαῦμα μέγα, Re 17:6…
Read the full entry →θαυμάζω ; impf. ἐθαύμαζον ; fut. θαυμάσομαι (Rev. xvii. 8 RGT Tr, a form far more com. in the best Grk. writ. also than θαυμάσω ; cf. Kriiger § 40 s.v.; Kihner ὃ 343 s.v.; [Veitch s. v.]) ; 1 aor. ἐθαύμασα ; 1 aor. pass. ἐθαυμάσθην in a mid. sense (Rey. xiii. 3 R
θαυμάζω. For exx. of this verb denoting incredulous surprise, as in Jn 37 a/., see P Oxy ΠῚ. 471° (ii/A.D.) π]ροσθήσω τι κύριε περ[ὶ ov] (cf. Lk 218) θαυμάσεις οἶμαι kal ἀπι[στήσΊεις, “1 will add a fact, my lord, which will, I expect, excite your wonder and disbelief’’ (Edd.), 7d. I. 123° (iii/iv A.D.) πάνν θαυpalo, υἱέ pov, μέχρις σήμερον γράμματά σου οὐκ ἔλαβον, “ΕἼ have been much surprised, my son, at not receiving hitherto a letter from you’’ (Edd.). For the astonishment , bea of admiratio cf. P Giss I. 47° (time of Hadrian) ὡς καὶ [ὑἹπὸ πάντων τῶν ἰδόντων θαυμασθῆναι, with reference to certain goods that had been purchased, and from the inscrr. Preisigke 1799 (from the walls of the Kings’ graves at Thebes) Βησᾶς ἰδὼν ἐθαύμασα, 2. 1802 TIvpos ἐθαύμασα, al, For θαυμάζω followed by εἰ, as in Mk 15" (cf. 1 Jn 3'%), see P Hib 1. 159 (c. B.C. 265) θαυμάζω οὖν εἰ πιστεύεις (so after…
Read the full entry →θαυμάζω (thaumazō) — to marvel.
θαυμ-άζω,
Ionic dialect θωμ-, Attic dialect future θαυμάσομαι [Refs 5th c.BC+], Epic dialect θαυμάσσομαι [Refs 8th c.BC+] is variant for{-σαιτε}, [Refs]: aorist ἐθαύμασα [Refs 4th c.BC+], etc., Epic dialect θαύμασα [Refs]: perfect τεθαύμακα [Refs 5th c.BC+]:—middle, [Refs 2nd c.AD+]aorist 1 ἐθαυμασάμην variant in [Refs 5th c.BC+]; οὐκ ἂν θαυμας ώμεθα (to be read -σαίμεθα) [Refs 5th c.AD+]; θαυμάσαιτο variant in [Refs 1st c.AD+]:—passive, future -ασθήσομαι[Refs 5th c.BC+]: aorist ἐθαυμάσθην [Refs]: perfect τεθαύμασμαι [Refs 2nd c.BC+]
1. absolutely, wonder, marvel, [Refs 8th c.BC+]
θαυμάζω
thaumazo
from 2295; to wonder; by implication, to admire:--admire, have in
admiration, marvel, wonder.
see GREEK for 2295
θαυμάζω
v.
I wonder, admire
θαυμάζω thaumazō 43x
to admire, regard with admiration, wonder at, Lk. 7:9; Acts 7:31; to reverence, adore, 2 Thess. 1:10; absol. to wonder, be filled with wonder, admiration, or astonishment, Mt. 8:10; Lk. 4:22
θαυμάζω to wonder, marvel, be astonied, Il., etc.
c. acc. to look on with wonder and amazement, to wonder at, marvel at, Hom., Hdt., attic
to honour, admire, worship, Lat. admirari, observare, Od., Hdt., attic:—θ. τινά τινος for a thing, Thuc.; ἐπί τινι Xen.
c. gen. to wonder at, marvel at, Thuc., etc.; θ. σοῦ λέγοντος Plat.
c. dat. rei, to wonder at, Thuc.
c. acc. et inf., θ. σε πενθεῖν Eur.
Pass. to be looked at with wonder, Hdt.; θαυμάζεται μὴ παρών, i. e. I keep wondering that he is not present, Soph.
to be admired, Hdt.; τὰ εἰκότα θ. to receive proper marks of respect, Thuc.
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
44 occurrences in the New Testament, rendered 30 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 44 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 23 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὁ δὲ θεὸς τοὐντεῦθεν ἤλεγχεν ἤδη τὸν Κάιν φονέα τἀδελφοῦ γενόμενον καί θαυμάζω, φησίν, εἰ περὶ ἀνδρὸς ἀγνοεῖς εἰπεῖν τί γέγονεν, ὃν αὐτὸς ἀπολώλεκας.
τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν;
καὶ ἐπιδεξαμένην με κυρίαν εἶναι δραχμῶν κ καὶ τῶν τόκων· ἄφες κεφάλαιόν με ἴσχεσθαι· θαυμάζω, πῶς τὴν πίστιν σου ἤλλαξαι. μὴ μʼ ἀναγκάσῃς οὖν, θέλω ποιῆσαι καὶ ἐπὶ τόπων
κατὰ τὰς εὐχὰς γνήσια καὶ λίαν ἄξια εὑρῆσθαι ὡς καὶ ὑπὸ πάντων τῶν ἰδόντων θαυμασθῆναι. ὁ μὲν γὰρ θώραξ ἐκ καλοῦ ὠροχάλκου ὢν καὶ τὴν πλοκὴν λεπτότατος καὶ τὸ
δοθέν μοι ὑπὸ Δωσᾶ ΣτεφάνουΔωρᾶ Στεφάνου καὶ τῶν σὺν αὐτῷ χειροτεχνῶν ὑποτάξας σεσημείωμαι μέν· θαυμάζω δὲ πῶς ὁρισθέντος τοῦ πράγματος καὶ ὑπὸ Μαξίμου τοῦ κρατίστου καὶ ὑπʼ ἐμοῦ ἔτι
πρόσωπον (prosōpon) means 'face' or 'countenance,' and can also refer to a person's presence or outward appearance. It is derived from the components meaning 'toward' and 'view.' The term appears frequently in the New Testament, often in contexts relating to personal encounters or appearances, such as in Matthew 6:16 and 2 Corinthians 2:10. It can also imply judgment based on external conditions.
πρόσωπον, -ου, τό
(< πρός, ὤψ),
[in LXX chiefly and very freq. for פָּנִים;]
prop., of persons (so always in cl.);
πρόσωπον, -ov, τό, (fr. πρός and ὦψ, cf. μέτωπον), fr. Hom. down; Sept. hundreds of times for 0°33, also for DDN, ete. ; 1. a. the face, i. 6. the anterior part of the human head: Mt. vi. 16, 17; xvii. 2; xxvi. 67; Mk. xiv. 65; Lk. [ix. 29]; xxii. 64 [Τ Tr WH om. Lehm. br. the cl.]; Acts vi. 15; 2 Co. iii. 7,13, 18; [xi. 20]; Rev. iv. 7; ix. 7; x.1; τὸ πρόσωπον τῆς γενέσεως, the face with which one is born [A. V. his natural face], Jas. i. 23; πίπτειν emt πρόσ. [cf. W. § 27, 1n.; 122 (116)]and ἐπὶ τὸ mpoo., Mt. xvii. 6; xxvi. 39; Lk. v. 12; xvii. 16; 1 Co. xiv. 25; [Rev. vii. 11 Rec.; πίπτ. ἐπὶ τὰ πρόσ., Rev. xi. 16; vii. 11GLT Tr WH]; ἀγνοούμενός τινι τῷ προσώπῳ, unknown to one by face, i.e. personally unknown, Gal. i. 22; bereaved of one προσώπῳ, οὐ καρδίᾳ [ A. V. in presence, not in heart], 1 Th. ii. 17; κατὰ πρόσωπον, in or towards (i. e. so as to look into) the face, i.e. before…
Read the full entry →πρόσωπον, *“facew:)cl. ΒΒ Εν 47 (5.6: 052-1) (ΞΞ GPZ 1. p. 332, Selections p. 22) lt μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe ἴδες τὸ πόρσωπον, ‘but for the fact that I am a little ashamed, Part VI. 3 , Tpo Τασσω you would never again have seen my face,” and 7. 51906 (B.C. 159) (= UPZ i. p. 360) εἶχον πρόσοπον καλὸν «εἶχον ) καὶ οὐκ ἤθελον οὐθενεὶ δῖξαί μου τὸ πόρσωπον διὰ τὸ καλὸν αὐτὸν ely[a]t, where also note the form πόρσωπον by melathests (Mayser Gr. p. 189). From this literal meaning it is an easy transition to the more general sense of *‘outward appearance,” and thence to the frequent use of the word in the Kow# as practically equivalent to our “person "᾿ξ see e.g. P Oxy XIV. 16724 (a.D. 37-41) ξένοις προσώποις, “‘to strangers,” 76. II. 237vii3 (ap. 186) ὁμοίας ὑποθέσεως :ἀκούσαντα [ἐξ] Αἰγυπτιακῶν προσώπων, ““having heard a similar plea advanced by Egyptian witnesses ” (Edd.), P Ryl…
Read the full entry →πρόσωπον (prosōpon) — face.
πρόσωπον, τό:
plural πρόσωπα, Epic dialect (Aeolic dialect accusative to [Refs 8th c.BC+] προσώπατα [Refs 8th c.BC+]:— face, countenance (compare μέτωπον), [Refs 8th c.BC+] always in plural, even of a single person, [Refs 8th c.BC+], and usually in later writers; π. κλιθὲν προσώπῳ [Refs 5th c.BC+]; ἐς π. τινὸς ἀφικέσθαι come before him,[LXX+2nd c.BC+]; κατὰ πρόσωπον in front, facing, [Refs 5th c.BC+]; κατὰ π. Αἰγύπτου facing, fronting Egypt, [LXX]; opposed to κατὰ νώτου, [Refs 2nd c.BC+]; κατὰ π. ἄγειν, opposed to κατὰ κέρας ὑπεραίρειν, [Refs]; κατὰ π. in person, ἡ κατὰ π. ἔντευξις [Refs 1st c.AD+]; κατὰ π. παραμυθήσασθαι, opposed to διὰ τοῦ ψαφίσματος, [Refs 4th c.BC+]; also πρὸς τὸ π. [Refs 5th c.BC+]; ἐπὶ προσώπου Ἰεριχώ in front of Jericho, [LXX+3rd c.BC+]; βλέπειν εἰς π. τινός regard his countenance, [LXX+NT]: of the ibis, [Refs 5th…
Read the full entry →πρόσωπον
prosopon
from 4314 and ops (the visage, from 3700); the front (as being towards
view), i.e. the countenance, aspect, appearance, surface; by
implication, presence, person:--(outward) appearance, X before,
countenance, face, fashion, (men's) person, presence.
see GREEK for 4314
see GREEK for 3700
πρόσωπον, ου, τό
n.n.
the face, countenance, surface
πρόσωπον prosōpon 76x
the face, countenance, visage, Mt. 6:16, 17; 17:2, 6; according to late usage, a person, individual, 2 Cor. 1:11; hence, a personal presence, 1 Thess. 2:17; from the Hebrew, πρόσωπον πρὸς πρόσωπον, face to face, clearly, perfectly, 1 Cor. 13:12; face, surface, external form, figure, appearance, Mt. 16:3; Lk. 12:56; external circumstances, or condition of any one, Mt. 22:16; Mk. 12:14; πρόσωπον λαμβάνειν, to have respect to the…
Read the full entry →πρόσωπον ὤψ the face, visage, countenance, mostly in pl., even of a single person, Hom., Soph., etc.; βλέπειν τινὰ εἰς πρ. Eur.; ἐς πρ. τινὸς ἀφικέσθαι to come before him, id. Eur.:— κατὰ πρ. in front, facing, Thuc., etc.; ἡ κατὰ πρ. ἔντευξις a tete-a-tete, Plut.; also, πρὸς τὸ πρ. Xen.; λαμβάνειν πρ. τινος, ῀ προσωποληπτεῖν τινα, NTest.:—metaph., ἀρχομένου πρ. ἔργου Pind.
one's look, countenance, Lat. vultus Aesch., etc.; οὐ τὸ σὸν δείσας πρ., cf. Hor. vultus instantis tyranni, Soph.
= προσωπεῖον, a mask, Dem., Arist.
outward appearance, beauty, Pind.
a person, NTest., etc.; πρόσωπον in bodily presence, id. NTest.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
77 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 76 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 614 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.
"πηγὴ δ’ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς“ (Gen.
ἡσθεὶς δὲ τούτοις Ἰάκωβος Φανουῆλον ὀνομάζει τὸν τόπον, ὃ σημαίνει θεοῦ πρόσωπον.
τὸ δὲ πρόσωπόν μου ἔθηκα ὡς στερεὰν πέτραν.
ἐπελεύσεσθαι ἐπὶ τὸν ἅπαντα χρόνον. ὑπογραφεῖς τῶν ὁμολογούντων Λυσίμαχος Λυσιμάχου ὡς ἐτῶν κβ οὐλὴ προσώπῳ ἐξ ἀριστερῶν καὶ τῆς Τατιθίγξιος Διόδωρος Ψενοβάστεως ὡς ἐτῶν κζ οὐλὴ δακτύλῳ πρώτῳ ἀριστερᾶς
μεσόφρυον. Ὀρσῆς Κρονίδου ὡς ἐτῶν με οὐλὴ ὀφρύει. Μιεῦς Ἁρμιύσιος ὡς ἐτῶν μϛ οὐλὴ προσώπῳ ἐξ ἀριστερῶν Ἁρμιῦσις Φασῶτος ὡς ἐτῶν νε οὐλὴ … δεξι . Ἥρων Ὀρσεῦτος εὐδοκῶ
κυριακὰς ψήφους. Ἡρακλείδης ὡς ἐτῶν μ οὐλὴ ἀστραγάλῳ δεξιῷ Ὡρίων ὡς ἐτῶν λε οὐλὴ προσώπῳ μέσῳ Ἀρητίων ὡς ἐτῶν λε οὐλὴ δακτύλῳ χειρὸς ἀριστερᾶς Ἥρων ὡς ἐτῶν ν οὐλὴ
The Greek word ὠφέλεια (transliterated as opheleia) is a feminine noun meaning usefulness, profit, or advantage. It is derived from a root related to the concept of benefit and covers a range of meanings from assistance in war to general utility. In the New Testament, it appears in Romans 3:1 and Jude 16, where it refers to the concept of advantage or benefit.
ὠφέλεια (WH, -λία), -ας, ἡ
[in LXX for יָעַל hi., בֶּצַע, etc. ;]
assistance, help (Thuc., Plat., al.).
profit, advantage, benefit (Hdt., Plat., al.): Ro 3:1, Ju 16.†
ὠφέλεια [WH -Ala (cf. I, ¢)], -as, ἡ, (ὠφελής), fr. [Soph. and] Hat. down, usefulness, advantage, profit: Ro. iii. 1; τῆς ὠφελείας χάριν (Polyb. 8, 82, 8 [yet in the sense of ‘booty’]), Jude 16. (Job xxii. 8; Ps. xxix. (xxx.) 10.)
ὠφέλεια (ōpheleia) — advantage.
ὠφέλ-εια, ἡ,
required by the metre (in iambics), [Refs 5th c.BC+]; whereas ὠφελία is required in [Refs 5th c.BC+]: the best codices of [Refs 5th c.BC+] is found in [Refs 5th c.BC+]: Ionic dialect ὠφελίη [Refs 5th c.BC+]:— help, aid, succour, especially in war, ἔπεμπον ἐς τὴν Ἐπίδαμνον.. τὴν ὠ. [Refs 5th c.BC+]; ἐπάγεσθαί τινας ἐπ᾽ ὠφελίᾳ for aid, [Refs]; ἀποχρήσασθαι τῇ ἑκατέρου ἡμῶν ὠ. to make full use of the assistance or services we both can give, [Refs 1st c.BC+]; οὐδὲν ἰατρικῆς δεῖται οὐδ᾽ ὠφελίας or any other aid, [Refs 5th c.BC+]; καὶ τοῖσιν ἑλκωθεῖσιν ὠφελίαν (ὠφέλειαν codices, unmetrically) ἔχει [Refs]
Read the full entry →ὠφέλεια
opheleia
from a derivative of the base of 5624; usefulness, i.e.
benefit:--advantage, profit.
see GREEK for 5624
ὠφέλεια, ας, ἡ
n.f.
usefulness, profit, advantage
ὠφέλεια ōpheleia 2x
help; profit, gain, advantage, benefit, Rom. 3:1; Jude 16*
ὠφέλεια ὠφέλεια, ανδ ὠφελία, ionic ὠφελίη, ἡ, ὠφελέω help, aid, succour, assistance, esp. in war, Thuc.; τὴν ὠφ. παρέχειν τινι id. Thuc.; ὠφελίας τυγχάνειν id. Thuc.; οὐ μετὰ τῶν κειμένων νόμων ὠφελίας not for such assistance as is consistent with the laws (ὠφελίας being = ὠφελίας ἕνεκα) id. Thuc.
utility, use, profit, advantage, benefit, Hdt., Soph.; c. gen. objecti, ἐπ᾽ ὠφελείᾳ τῶν φίλων for service to them, for their benefit, Plat.
a source of gain or profit, a benefit, service, id. Plat., etc.
spoil, booty, game, Xen., Plut.
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
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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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
εἰς τοσαύτας καὶ οὕτως ἀναγκαίας διατείνουσιν ὠφελείας αἱ τῶν κατ’ οὐρανὸν φύσεις τε καὶ κινήσεις ἀστέρων·
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
αν … α ἀντίγραφα δημοσίᾳ προέθηκα κατὰ λ … … προσθήκας διδόναι ἐπʼ ὠφελείᾳ τοῦ ἱερωτάτου ταμείου … … δραχμῶν μ ὡς εἶναι τῶν ὅλων δραχμῶν υμ καὶ
The Greek word χάριν (i.e., *charin*) is the accusative form of χάρις and functions primarily as a preposition meaning 'on account of' or 'for the sake of.' It appears in various contexts in the New Testament, such as in Luke 7:47 and Galatians 3:19. The usage in classical Greek typically places it after the case it governs, a pattern followed in the New Testament except in 1 John 3:12.
χάριν, v.s. χάρις.
χάριν, ace. of the subst. χάρις used absol.; prop. in favor of, for the pleasure of : χάριν Ἕκτορος, Hom. Il. 15, 744, al.; 1 Mace. ix. 10; Judith viii. 19; like the Lat. abl. gratia, it takes on completely the nature of a preposition, and is joined to the gen., for, on account of, for the sake of: Gal. iii. 19 (on which see παράβασις) ; 1 Tim. v. 14; Tit.i.11; Jude 16; τούτου χάριν, on this account, for this cause, Eph. iii. 1 (Xen. mem. 1, 2, 54); τούτου χ. ἵνα, Eph. iii. 14 [ef. W. 566 (526)]; Tit. i. 5; οὗ χάριν, for which cause, Lk. vii. 47; χάριν τίνος ; for what cause? wherefore? 1 Jn. iii.12. Except in 1 Jn. iii. 12, χάρεν is everywhere in the N. T. placed after the gen., as it generally is in prof. auth. (cf. Passow s. v. 1. 3 a. p. 2416; Herm. ad Vig. p. 701); in the O. T. Apocr. it is placed sometimes before, sometimes after; οἵ. Wahl, Clavis Apocr. s.v. 6 b.; Grimm on 1…
Read the full entry →χάριν, “*for the sake of,’’ ‘‘ by reason of.”’ In classical Greek χάριν generally follows its case, and so always in the NT, except in I Jn 3%. In the LXX, on the other hand, it generally precedes, and similarly in the papyri, e.g. P Oxy IV. 74329 (B.C. 2) χάριν τῶν ἐκφορίων, ‘for the rents,” P Tebt 11. 4104(a.D. 16) χάριν οὗ παρορίζεται ὑπὸ γίτονος, ““on account of the encroachments being made on him by a neighbour’ (Edd.), P Oxy XII. 1583° (ii/a.p.) χάριν τοῦ [φαι]νόλου, and 26. VI. 934! (iii/A.D.) χάριν τῶν ποτισμῶν. In 26. XIV. τ683:.3 (late iv/a.p.) χάριν follows— onpl(= el)ov δὲ χάριν, ‘and in proof’’: and in 2d. VII. 1068 (iii/A.D.) it is found both before and after its case— 16 χάριν ἀναγκέας xplas, and *!Diplov χάριν, “for Simias’s sake.” See also the illiterate BGU III. 9484 (iv/v a.p.) εὔχομε τὸν παντοκράτορον θεὸν τὰ πε[ρὶ τ]ῆς ὑγίας σου καὶ ὁλοκληρίας σου χαίριν (/. χάριν)…
Read the full entry →χάριν (charin) — because of.
Included with: χάρις [ᾰ], ἡ,
genitive χάρῐτος: accusative χάριν [ῑ in arsi, [Refs 8th c.BC+], etc.; also χάριτα [Refs 5th c.BC+]; dative χάρισι, χαρίτεσσι, [Refs 8th c.BC+]: (χαίρω):—grace:
I. in objective sense, outward grace or fauour, beauty, properly of persons or their portraits, θεσπεσίην δ᾽ ἄρα τῷ γε χάριν κατεχεύατ᾽ Ἀθήνη [Refs 8th c.BC+]: plural, graces, κάλλεϊ καὶ χάρισι στίλβων [Refs 8th c.BC+]gracefully, [Refs 5th c.BC+] of ear-rings, [Refs 8th c.BC+]; of works, ἔργοισι χάριν καὶ κῦδος ὀπάζει [Refs 8th c.BC+]; of words, οὔ οἱ χ. ἀμφιπεριστέφεται ἐπέεσσιν [Refs]; πλείστη δὲ χ. κατὰ μέτρον ἰούσης [γλώσσης] [Refs 8th…
χάριν
charin
accusative case of 5485 as preposition; through favor of, i.e. on
account of:--be-(for) cause of, for sake of,
+...fore, X reproachfully.
see GREEK for 5485
χάριν
Adv
on account of
χάριν charin 9x
the acc. sg form of the noun χάριν which can be used as an improper prep., on account of, Lk. 7:47; Eph. 3:1, 14; 1 Jn. 3:12; for the sake of, in order to, Gal. 3:19; Tit. 1:5, 11; Jude 16; on the score of, 1 Tim. 5:14*
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
9 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 9 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
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τὰ παιδία καὶ οἱ ἐν οἴκωι πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς
β … … … ὑφείλαντο δέρματα αἴγεια τέσσαρα καὶ βότεια κώδεια τέσσαρα . ὧν χάριν ἀξιῶ συντάξαι τῶι τῆς κώμης ἐπιτρέχοντι ποιήσασθαι τὴν καθήκουσαν ἀναζήτησιν καὶ τοὺς φανέντας αἰτίους
δραχμῶν τρισχιλίων . δ … θυγατρὶ γαιων … … … δίδωμι καταλείπω … χάριν Σεβαστοῦ δεξαμεν … … δε … … μ … ε … δεκαετεῖ χρόνῳ