Luke 12:50 — Word Study
N1904βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
BSABaptismbaptisma [ceremonial act of washing or immersion] howeverde I haveechō▸ to be baptized [with]baptizō▸ [to be baptized with, to experience] andkai howpōs [in what way, to what extent] I am distressedsunechō▸ [straitened, pressed, grieved] untilheōs [till the time when] whilehos, hē it may be accomplished!teleō▸ [completed, finished, brought to an end]
| Greek | English | Parsing |
|---|---|---|
| βάπτισμα | Baptism | Noun, accusative, singular |
| δὲ | however | Conjunction |
| ἔχω | I have | Verb, present, active |
| βαπτισθῆναι | to be baptized [with] | Verb, aorist, passive |
| καὶ | and | Conjunction |
| πῶς | how | Adverb |
| συνέχομαι | I am distressed | Verb, present, passive |
| ἕως | until | Adverb |
| ὅτου | while | Relative pronoun, genitive, singular |
| τελεσθῇ. | it may be accomplished! | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I have a baptism to undergo, and how distressed I am until it is accomplished! |
| KJV | But I have a baptism to be baptized with; and how am I straitened till it be accomplished! |
| ASV | But I have a baptism to be baptized with; and how am I straitened till it be accomplished! |
| YLT | but I have a baptism to be baptized with, and how am I pressed till it may be completed! |
| WEB | But I have a baptism to be baptized with, and how distressed I am until it is accomplished! |
| BBE | But there is a baptism which I have to undergo; and how am I kept back till it is complete! |
Where they part company is βαπτισθῆναι — see How Translations Differ.
The sentence comprises a main clause with two subordinate phrases that clarify Jesus' emotional state and the timing of the baptism's completion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἔχω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Luke 12:50
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Cost of Discipleshipgenerated
Luke 12:50 is part of a broader teaching where Jesus discusses the challenges and divisions His message will bring. He emphasizes the urgency of His mission and the emotional weight He carries as He approaches His baptism, a metaphor for His suffering and death. This passage highlights the seriousness of following Him and the sacrifices involved, as He prepares His followers for the reality of discipleship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 20:17–22 | As Jesus was going up to Jerusalem, He took the twelve disciples aside and said, |
| 2 | Mark 10:32–38 | As they were going up the road to Jerusalem, Jesus was walking ahead of them. The disciples were amazed, but those who followed were afraid. Again Jesus took the Twelve aside and began to tell them what was going to happen to Him: |
| 3 | Psalm 40:8 | I delight to do Your will, O my God; Your law is within my heart.” |
| 4 | John 4:34 | Jesus explained, “My food is to do the will of Him who sent Me and to finish His work. |
| 5 | John 7:6–8 | Therefore Jesus told them, “Although your time is always at hand, My time has not yet come. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — βάπτισμα, baptismagenerated
The word βάπτισμα is a noun that refers to the act of baptism, derived from the verb βαπτίζω. It generally signifies a ceremonial washing or immersion, but in this context, it also represents the overwhelming experience of suffering that Jesus is about to endure.
In this verse, Jesus indicates that He has a baptism to undergo, which conveys both a literal and metaphorical meaning. The use of the term here suggests a deep emotional and spiritual burden that He feels until this baptism is accomplished.
How Translations Differ — measured against the Berean Standard Biblegenerated
In comparing translations, the Berean Standard Bible uses the phrase to undergo, while the KJV and ASV render it as to be baptized with. This reflects a difference in how the act of baptism is understood in relation to Jesus' mission.
The translations also differ in their rendering of the word συνέχομαι. The ASV and KJV use straitened, while the ULB opts for I am distressed, indicating a variation in the emotional tone conveyed.
Sentence Structuregenerated
The main verb in this verse is ἔχω, I have, which introduces the subject of Jesus' baptism. This verb is followed by a noun phrase, βάπτισμα, and two adverbial phrases that elaborate on the nature of His distress and the completion of the baptism.
The structure of the sentence shows a clear progression from Jesus' declaration of what He possesses (the baptism) to His emotional state (distressed) and the condition of completion, which is marked by the subjunctive verb τελεσθῇ.
Septuagint Backgroundgenerated
βάπτισμα does not have a direct equivalent in the Septuagint, but the concept of ceremonial washing is present in various forms. The closest associations can be found in ritual purity laws, which emphasize the importance of washing in maintaining holiness.
The term συνέχω also appears in the Septuagint, where it conveys the idea of being restrained or held back, similar to its usage here to express Jesus' emotional state of distress.
In plain words — the whole versegenerated
Luke 12:50 shows Jesus expressing the urgency and emotional weight of His upcoming suffering. He refers to a baptism He must undergo, indicating that He feels distressed until this is accomplished. This highlights the seriousness of His mission and the cost of discipleship.
Frequently Asked Questionsgenerated
Jesus is referring to His impending suffering and death, which He must experience to fulfill His mission.
His distress reflects the emotional and spiritual burden of the suffering He is about to endure for humanity's sake.
While baptism typically refers to the ceremonial act of washing, here it symbolizes the profound experience of suffering that Jesus must undergo, which is central to the Christian faith.
We learn about the seriousness of Jesus' mission and the sacrifices involved in following Him, as well as the emotional weight of His journey.
Reflection Questionsgenerated
- What does Jesus' baptism signify in the context of His mission?
- How can we relate to Jesus' experience of distress in our own lives?
- In what ways does this verse challenge our understanding of discipleship?
- How can we support one another in the emotional burdens we carry as followers of Christ?
The early church on this verse — how the Fathers read it
Several early church Fathers reference this verse to discuss the significance of Jesus' baptism and suffering, emphasizing the importance of His mission.
And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it."Early Church Fathers on Luke 12 →
We have indeed, likewise, a second font, (itself withal one with the former, ) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism," when He had been baptized already.Early Church Fathers on Luke 12 →
When, however, it is led forth unto the final proof of happiness, unto the occasion of the second baptism, unto the act of ascending the divine seat, no patience is more needed there than bodily patience.Early Church Fathers on Luke 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 12:50 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I have a baptism to be baptized with,.... Not water baptism, for he had been baptized with that already; nor the baptism of the Spirit, which he had also received without measure; though the
Read John Gill on Luke 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I have a baptism to be baptized with; and how am I straitened till it be accomplished! But I have a baptism to be baptized with - clearly His own bloody baptism, which had first to take place.
Read Robert Jamieson on Luke 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis baptism, spoken of here by our Saviour, is the same mentioned ,23, and can be understood of nothing but his passion, the accomplishment of which he hints us was to be before the fire (before mentioned) would blaze up on the earth. Concerning this he saith he was straitened till it was accomplished: not that he willed the influencing of the heart of Judas to betray him, the heart of Pilate to condemn him, or the hearts of the wicked Jews to accuse, condemn, and crucify him; but he willed these events, for the manifestation of the glory of his Father, in the redemption of the world by him. As the woman big with child heartily wishes that the hour of her travail were come and over, not…
Read Matthew Poole on Luke 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! Ver. 50. And how am I staitened] This painful preconceit of his passion was a part of our Saviour’ s passion. This made him spend many a night in prayer, bewailing our sins, and imploring God’ s grace, and he was heard in that which he requested, Hebrews 5:7.
Read John Trapp on Luke 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(50) I have a baptism to be baptized with.—Here we have a point of contact with the words spoken to the sons of Zebedee. (See Notes on Matthew 20:22, and Mark 10:38.) The baptism of which the Lord now speaks is that of one who is come into deep waters, so that the floods pass over him, over whose head have passed and are passing the waves and billows of many and great sorrows. Yet here, too, the Son of Man does not shrink or draw back. What He felt most keenly, in His human nature, was the pain, the constraint of expectation. He was, in that perfect humanity of His, harassed and oppressed, as other sufferers have been, by the thought of what was coming, more than by the actual suffering…
Read Charles John Ellicott on Luke 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 50. But I have a baptism] The fire, though already kindled, cannot burn up till after the Jews have put me to death: then the Roman sword shall come, and the Spirit of judgment, burning, and purification shall be poured out.
Read AdamClarke on Luke 12 →CambridgeThe Cambridge Bible for Schools and Colleges50. a baptism to be baptized with] Matthew 20:22.how am I straitened] i.e. How heavy is the burden that rests upon me; how vast are the obstacles through which I have to press onwards.It is the same spirit that spoke in “What thou doest, do quickly.” The word is found in 2 Corinthians 5:14; Philippians 1:23.till it be accomplished] John 19:28; John 19:30.
Read Cambridge on Luke 12 →Albert Barnes1798–1870Barnes' Notes on the BibleA baptism - See the notes at Matthew 20:22. Am I straitened - How do I earnestly desire that it were passed! Since these sufferings “must” be endured, how anxious am I that the time should come!
Read Albert Barnes on Luke 12 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But I have a baptism to undergo, and how distressed I am until it is accomplished!
But I have a baptism to be baptized with, and how distressed I am until it is accomplished!
But I have a baptism to undergo, and how distressed I am until it is accomplished!
I have a baptism to undergo, and how distressed I am until it is finished!
Tyndale line
But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
But I have a baptism to be baptized with; and how am I straitened till it shall be accomplished!
Notwithstanding I must be baptized with a baptisme, and how am I grieued, till it be ended?
Strictly literal
But I have a baptism to be baptised with, and how am I straitened until it shall have been accomplished!
but I have a baptism to be baptized with, and how am I pressed till it may be completed!
But I have an immersion to be immersed with, and how I am pressed until it may be accomplished!
But I have a baptism to be baptized with, and how I am distressed until it is completed!
From the Latin
And I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished?
Simplified
But I have a baptism to go through, and I'm in agony, wishing it was over!
But there is a baptism which I have to undergo; and how am I kept back till it is complete!
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.
Baptismo autem habeo baptizari : et quomodo coarctor usque dum perficiatur ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܥܡܘܕܝܬܐ ܐܝܬ ܠܝ ܕܐܥܡܕ ܘܣܓܝ ܐܠܝܨ ܐܢܐ ܥܕܡܐ ܕܬܫܬܡܠܐ
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.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
The standard critical text of the New Testament.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
The previous edition, still widely cited.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
The Society of Biblical Literature edition, freely licensed.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
The edition that turned scholarship toward the earliest manuscripts.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
An independent critical text built from the oldest witnesses then known.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.
A recent critical edition following documentary evidence closely.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως — τελεσθῇ.
The reading of the majority of surviving manuscripts.
βάπτισμα δὲ ἔχω βαπτισθῆναι καὶ πῶς συνέχομαι ἕως — τελεσθῇ.
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 |
|---|---|---|
| ὅτου while | NA28, NA27, Tyn, SBL, WH, Treg | 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 Luke 12:50
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.
βάπτισμα refers to the act or result of baptism, derived from βαπτίζω. It encompasses both the religious rite of baptism and a metaphorical sense of overwhelming afflictions, as seen in passages like Mark 10:38-39 and Luke 12:50. The term is notably used in the New Testament to describe both John's baptism and Christian baptism, appearing in verses such as Matthew 3:7 and Romans 6:4.
βάπτισμα. -ros, τό, (βαπτίζων, a word peculiar to N. T. and eccl. writ., immersion, submersion ; 1. used trop. of calamities and afflictions with which one is quite overwhelmed : Mt. xx. 22 sq. Rec.; Mk. x. 38 sq.; Lk. xii. 50, (see βαπτίζω. I. 3). 2. of John’s baptism, that purificatory rite by which men on confessing their sins were bound to a spiritual reformation, obtained the par-
βάπτισμα. The word is restored by the editor in the new fragment of an uncanonical Gospel, P Oxy X.1224, Fr. 2 verso +4 (iv/A.p.) τί β]ά[πτισμ]α καινὸν [κηρύσσειν (sc. φασὶν) ‘*what is the new baptism that they say thou dost preach?” —where for B. κηρύσσειν he compares Mk 14, and for the likelihood of questions concerning a ‘‘ new baptism,” Jn 41". That the noun is “ peculiar to NT and eccl. writ.” (Grimm) is of coarse natural: the new use to which the verb was put as a ¢erm. techn, demanded a corresponding noun. The same may be said of βαπτισμός and βαπτιστής, which only occur certainly in Josephus’s account of John the Baptist : see further 5.7. βαπτισμός.
βάπτισμα (baptisma) — baptism.
βάπτ-ισμα, ατος, τό,
baptism, [NT]
βάπτισμα
baptisma
from 907; baptism (technically or figuratively):--baptism.
see GREEK for 907
βάπτισμα, ατος, τό
n.n.
the rite or ceremony of baptism
βάπτισμα baptism, NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. In warm countries this connection is probably even closer than in colder climates; and hence the frequency of ablution in the religious rites throughout the East. Baptism in the name of the Father, Son and Holy Ghost is the rite or ordinance by which persons are admitted into the Church of Christ. It is the public profession of faith and discipleship. Baptism signifies-- A confession of faith in Christ; A cleansing or washing of the soul from sin; A death to sin and a new life in righteousness. The mode and subjects of baptism being much-controverted subjects, each one can best study them in the works devoted to those questions. The command to baptize was co-extensive with the command to preach the gospel. All nations were to be evangelized; and…
The holy ordinance by which persons are admitted as members of the Christian community. It is administered in the name of the Father, the Son, and the Holy Ghost; and is a visible and public profession of faith in Christ and his salvation, of vital union with him, of the obligation to live a new life according to his precepts and in his service, and of the expectation of sharing in his glorious and heavenly immortality. It is not by any means to be regarded as a regenerating ordinance, though significant of regeneration. It was established in the Christian church by Christ and his apostles, and is binding on his followers to the end of time. The use of water in this ordinance is grounded in part on its qualities as the great element of purification, and on the rites of the ancient dispensation, in which "water and blood: were the divinely appointed symbols of moral renovation and…
→ JOHN'S Mt 3:5-8,11,13-16; 21:25; Mr 1:4,5,8-10; 11:30; Lu 3:7,8,12,21; 7:29,30; 20:4; Joh 1:25,26,28,31,33; 3:23; 10:40; Ac 1:5,22; 10:37; 11:16; 19:3,4
→ CHRISTIAN Mt 28:19; Mr 16:16; Joh 3:5,22; 4:1,2; Ac 1:5,22; 2:38,41; 8:12,13,16,36-38; 9:18; 10:46-48; 16:14,15,33; 18:8,25; 19:4,5; 22:16; Ro 6:3,4; 1Co…
21 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 20 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
περὶ μὲν τοῦ ὕδατος γέγραπται ἐπὶ τὸν Ἰσραήλ, πῶς τὸ βάπτισμα τὸ φέρον ἄφεσιν ἁμαρτιῶν οὐ μὴ προσδέξονται, ἀλλ̓ ἑαυτοῖς οἰκοδομήσουσιν.
εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ;
Περὶ δὲ τοῦ βαπτίσματος, οὕτω βαπτίσατε: ταῦτα πάντα προειπόντες, βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν ὕδατι ζῶντι.
μεταγη … … … … … βάπτισμα ὃ εἶδες κατὰ τὴν ἐκτροπὴν
ὅτι μνημόνευσον τὸν ὅρκον σου περὶ τῆς ἁγίας ἐκκλησίας ἐν τῇ ἡμέρᾳ τῇ καλουμένῃ βαπτίσματος καὶ τὰ ῥήματα ἣν ἔδωκά σου· μνημόνευσον καλῶς. καὶ πολλὰ προσαγορεύω τῷ ἀδελφῷ Θεοδώρῳ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
716 occurrences in the New Testament, rendered 97 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 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
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.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word βαπτίζω (baptizō) means to dip or immerse, often in the context of ceremonial washing or baptism. It is used in the New Testament to describe the act of baptizing, as well as the process of being baptized. The word can also imply overwhelming or submerging in a metaphorical sense. There is a note in the entries about its use in various contexts, including both literal and metaphorical applications.
βαπτίζω
(< βάπτω),
[in LXX: IV Ki 5:14 (טבל), Is 21:4, Jth 12:7, Si 31 (34):30*;]
to dip, immerse, sink;
generally (in Polyb., iii, 72, of soldiers wading breast-deep; in i, 51, of the sinking of ships); metaph., to overwhelm (Is 21:4; cf. MM, Exp., x); c. cogn. acc., βάπτισμα β., Mk 10:38, 39, Lk 12:50. Mid.,
βαπτίζω. As late as iv/A.D. the word is used in a magic papyrus, P Lond 46° (=I. p. 67) of a ‘‘submerged” boat—amrd vevavayynk(dtos) πλοίου ἀπὸ πάκτωνος βεβαπτισμίένον). Lucian 7 νιον 44 makes the Misanthrope threaten ὠθεῖν καὶ ἐπὶ κεφαλὴν βαπτίζοντα. So in a fragment of Epictetus (Stobaeus no. 47—Schenkl p. 474), quoted by D. 5. Sharp, Epictetus and the NT, p. 66, ὥσπερ οὐκ ἂν ἐβούλου ἐν νηΐ μεγάλῃ Kal γλαφυρᾷ Kal πολυχρύσῳ πλέων βαπτίζεσθαι. With its use to express ceremonial ablution—as Lk 118 and the new Gospel-fragment P Oxy V. 840! μ[ή]τε μὴν τῶν μαθητῶν σου τοὺς πίόδας Balmricbévtwy—we may compare another magic papyrus P Lond 1214" (iii/A.p.) (=I. p. 98) λουσάμενος kal βαπτισάμενος. Our earliest quotation is from P Par 4738 (c. B.C. 153) (= Se/ectéons, p. 22) κἂν ἰδῇς ὅτι μέλλομεν σωθῆναι, τότε βαπτιζώμεθα. The translation of the letter, which is very illiterate, is by no means…
Read the full entry →βαπτίζω (baptizō) — to baptize.
βαπτ-ίζω,
dip, plunge, ξίφος εἰς σφαγήν [Refs 1st c.AD+]:—passive, of a trephine, [Refs 1st c.AD+] — in passive, to be drowned, [Refs 1st c.AD+]; of ships, sink or disable them, [Refs 2nd c.BC+]; ἐβάπτισαν τὴν πόλιν flooded the city, metaphorically, of the crowds who flocked into Jerusalem at the time of the siege, [Refs 5th c.BC+]:—passive, ὡς ἐκ τοῦ βεβαπτίσθαι ἀναπνέουσι [Refs 5th c.BC+]; to be drenched, [Refs 4th c.BC+]soaked in wine, [Refs 5th c.BC+]; ὀφλήμασι βεβ. over head and ears in debt, [Refs 1st c.AD+]; γνοὺς βαπτιζόμενον τὸ μειράκιον seeing that he was getting into deep water, [Refs 5th c.BC+]
2. draw wine by dipping the cup in the bowl, [Refs 4th c.BC+]
βαπτίζω
baptizo
from a derivative of 911; to immerse, submerge; to make whelmed (i.e.
fully wet); used only (in the New Testament) of ceremonial ablution,
especially (technically) of the ordinance of Christian
baptism:--Baptist, baptize, wash.
see GREEK for 911
βαπτίζω
v.
I dip, submerge, baptize
βαπτίζω baptizō 77x
pr. to dip, immerse; to cleanse or purify by washing; to administer the rite of baptism, to baptize; met. with various reference to the ideas associated with Christian baptism as an act of dedication, e.g. marked designation, devotion, trial, etc.; mid. to procure baptism for one’s self, to undergo baptism, Acts 22:16
βαπτίζω to dip in or under water; metaph., βεβαπτισμένοι soaked in wine, Plat.; ὀφλήμασι βεβ. over head and ears in debt, Plut.
to baptize, τινά NTest.:—Pass., βαπτίζεσθαι εἰς μετάνοιαν, εἰς ἄφεσιν ἁμαρτιῶν id. NTest.:—Mid. to get oneself baptized, id. NTest.
Verb-APN — Verb · aorist · passive · infinitiveaorist passive infinitive — a completed action, viewed as a whole.
V-APN Part of Speech: Verb Tense: Aorist Voice: Passive Mood: iNfinitive TVM equivalent: G5683
81 occurrences in the New Testament, rendered 27 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
Ἐπὶ δὴ τοιαύταις ἀποφάσεσι καὶ γνώμαις ἆρ’ οὐκ ἄξιον τὸ Ζηνώνειον ἐπιφωνῆσαι, ὅτι „θᾶττον ἂν ἀσκὸν βαπτίσαι τις πλήρη πνεύματος ἢ βιάσαιτο τῶν σπουδαίων ὁντινοῦν ἄκοντα δρᾶσαί τι τῶν ἀβουλήτων“;
καὶ πρῶτον μὲν ἑώρων τοὺς νέοντας τῶν οἰκετῶν καὶ φίλων, ἔπειτα προαχθέντος καὶ τοῦ μειρακίου τῷ καὶ τὸν Ἡρώδην παροξῦναι, τῶν φίλων οἷς ταῦτα ἐπιτέτακτο σκότους ἐπέχοντος βαροῦντες ἀεὶ καὶ βαπτίζοντες ὡς ἐν παιδιᾷ νηχόμενον οὐκ ἀνῆκαν, ἕως καὶ…
πρὸ δὲ τοῦ βαπτίσματος προνηστευσάτω ὁ βαπτίζων καὶ ὁ βαπτιζόμενος καὶ εἴ τινες ἄλλοι δύνανται: κελεύεις δὲ νηστεῦσαι τὸν βαπτιζόμενον πρὸ μιᾶς ἢ δύο.
οι … … … Φοιβάμμωνα βάπτισαι καὶ χ … καὶ κελλαρικῶν, καὶ καταξίωσον
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 104 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 65 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.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
συνέχω (sunecho) means to hold together or confine, and it can refer to physical restraint, such as closing ears (Acts 7:57), or to emotional or mental pressure, as in being compelled or afflicted. The word is built from the prefix συν- (together) and the root ἔχω (to have). It appears in various contexts in the New Testament, including instances of being seized by illness (Matthew 4:24) and the emotional state of being pressed by circumstances (Philippians 1:23).
συν-έχω
[in LXX for עצר, חבר, etc. ;]
to hold together (τ. συνέχον τ. πάντα, Wi 1:7): of closing the ears, Ac 7:57 (τ. στόμα, Is 52:15); to hem in, press on every side: Lk 8:45 19:43.
to hold fast;
of a prisoner, to hold in charge (Luc.; cf. exx. in Deiss., BS, 160; MM, xxiv): Lk 22:63;
to constrain: II Co 5:14; pass., Lk 12:50, Ac 18:5 (τ. λόγῳ; cf. Field, Notes, 128), Phl 1:23; in pass., of ills, to be seized or afflicted by, suffering from:
συνέχω. (1) For the literal meaning of this word ‘‘hold together,” “keep together,” cf. P Cairo Zen II. 591555 (B.c. 256) μὴ πλείους δὲ πέντε ἡμερῶν σύσχηις TO ὕδωρ, with reference to not keeping a piece of land flooded for more than five days; P Tebt 11. 4ro™ (a.p. 16) ἐρωτῶ σε ταχύτερον συσχεῖν τί] πρᾶγμα, “1 beg you to close the matter with all speed” (Edd.); and 74. 3907 (a.p. 167) ᾿Οννῶφρις συν[έχ]ω τὰς δραχμὰς ἐγατὸν εἴκοσι τέσσαρ[ας, “IT Onnophris have received the 124 drachmae,” in connexion with a loan on mortgage. (2) With the usage of the verb in Lk 228 of the officers who held Jesus zz charge Deissmann (8S p. 160) compares P Petr II. 201-10 (B.c. 252) where in an official minute we read of certain sailors who went to Herakleopolis, καὶ συν[έϊσχεν αὐτοὺς Ἡρακλείδης ὃ ἀρχιφυλακίτης, “and Herakleides, the chief of the police, arrested them.” Add for the same sense P Magd 427…
Read the full entry →συνέχω (sunechō) — to hold/oppress.
συνέχω,
aorist συνέσχον:—middle, future συνέξομαι in passive sense, [Refs 5th c.BC+]:—passive, aorist συνεσχέθην [Refs 4th c.BC+]: future infinitive συσχεθήσεσθαι [Refs 1st c.BC+] W.:—hold or keep together, confine, secure, ὅθι ζωστῆρος ὀχῆες χρύσειοι σύνεχον [θώρηκα] [Refs 8th c.BC+]; ἵνα τε ξυνέχουσι τένοντες ἀγκῶνος where the sinews of the elbow hold [it] together, [Refs]meet, see below [Refs]; Ὠκεανός.. συνεῖχε σάκος enclosed, compassed it, [Refs 8th c.BC+]; Αἴτνα σ. [Τυφῶνα] [Refs 5th c.BC+]; τὼ μηρὼ σ. hold them together, [Refs 5th c.BC+]; συνέσχον τὰ ὦτα αὐτῶν closed or stopped their ears, [NT]; μηδὲ συσχέτω ἐπ᾽ ἐμὲ φρέαρ τὸ στόμα αὐτοῦ let not the pit close its mouth upon me, [LXX]; τὸ δέρμα σ. [τὰ ὀστᾶ] [Refs 5th c.BC+]; Ἄτλας ἅπαντα σ[LXX]passive, τὸ λεγόμενον ἐν φρέατι συσχόμενος” trapped in a well, [Refs 5th c.BC+]; ὁ…
Read the full entry →συνέχω
sunecho
from 4862 and 2192; to hold together, i.e. to compress (the ears, with
a crowd or siege) or arrest (a prisoner); figuratively, to compel,
perplex, afflict, preoccupy:--constrain, hold, keep in, press, lie
sick of, stop, be in a strait, straiten, be taken with, throng.
see GREEK for 4862
see GREEK for 2192
συνέχω
v.
I press together, confine, compel, am afflicted with
συνέχω synechō 12x
pr. to hold together; to confine, shut up, close; τὰ ὦτα, to stop the ears, Acts 7:57; to confine, as a besieged city, Lk. 19:43; to hold, hold fast, have the custody of any one, Lk. 22:63; to hem in, urge, press upon, Lk. 8:45; to exercise a constraining influence on, 2 Cor. 5:14; pass. to be seized with, be affected with, as fear, disease, etc., Mt. 4:24; Lk. 4:38; 8:37; Acts 28:8; to be in a state of mental constriction, to be hard…
Read the full entry →συνέχω fut. ξω aor2 συνέσχον fut. mid. in pass. sense, Dem. to hold or keep together, Il.: to enclose, encompass, embrace, Hes., Plat.
to keep together, keep from dispersing, of soldiers, Xen., Dem.: —then, ς. πόλιν to keep the state together, keep it from falling to pieces, Eur.; καὶ θεοὺς καὶ ἀνθρώπους ἡ κοινωνία ξ. Plat.; ς. τὴν πολιτείαν Dem.; so, ξ.τὴν εἰρεσίαν to keep the rowers together, make them pull in time, Thuc.
to constrain or force one to a thing, NTest.
to compress, oppress, id. NTest.: Pass. to be constrained, oppressed, afflicted, Hdt., attic
intr. to meet, εἰς ἕν Arist.
Verb-PPI-1S — Verb · present · passive · indicative · first person · singularpresent passive indicative — an action in progress.
V-PPI-1S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: first Number: Singular
12 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 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 26 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.
στοχάζονται δὲ οὐδὲν ἧττον καὶ τοῦ μὴ διασπασθεῖσαν αὐτὴν σποράδην διασκεδασθῆναι, φόβον ἐπανατεινόμενοι τὸν σωφρονιστὴν τῶν λόγῳ μηδέποτε πειθομένων καὶ κολάσει χρώμενοι συνεχεῖ, μετρίᾳ μὲν κατὰ τῶν ἰάσιμα νεωτεριζόντων, ἀφορήτῳ δὲ κατὰ τῶν ἀνίατα·
καὶ αὐτόθι τεταλαιπωρημένοι τῷ τε συνεχεῖ τῆς ὁδοιπορίας καὶ τῇ τῆς τροφῆς ἀπορίᾳ, καὶ γὰρ τότʼ αὐτοὺς τελείως ἐπιλελοίπει, κατάγονται·
κατακεχώρισται ἔτους η Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ Χοιὰκ ιζ Φᾶσις λαογράφος συνέσχον … … … … vestiges Σισόις vestiges vestiges
ἐν μηνὶ Παῦνι τοῦ ἐνεστῶτος ἔτους καθὼς πρόκιται. Σαραπίων ἔγραψα τὰ πλεῖστα. Ἰσχυρίων Ἡρώδου συνέσχον καὶ συναποδώσω τὰς δραχμὰς τὰς ἑκατὸν ὀκτὼ καθὼς πρόκειται.
τὴν ἄρουραν μίαν ἥμισυ ἀντὶ τόκου, πρὸς ἡμᾶς ὄντων τῶν δημοσίων καθὼς πρόκειται. Ὀννῶφρις συνέχω τὰς δραχμὰς ἑκατὸν εἴκοσι τέσ-Xσαρας καὶ συναποδώσω καθὼς πρόκιται. Σαραπάμμων συνέχω τὰς δραχμὰς ἑκατὸν
The Greek word ἕως (i.e., *heōs*) means 'until' or 'while,' serving as a conjunction, preposition, and adverb of continuance. It marks a limit in time or place and can be used with various grammatical constructions, including the indicative and subjunctive. In the New Testament, it appears in contexts like Matthew 2:9 and John 9:4, indicating the duration or endpoint of an action.
Ζ, ζ, ζῆτα, τό,
zeta, the sixth letter. As a numeral, ζ́ʹ = ἑπτά, ἕβδομος (the obsol. ϛ, Ϝ, vau, "digamma," representing ἕξ), ζ́͵ = 7000.
ἕως, a particle marking a limit, and I. as a ConsuNcTION signifying 1. the temporal terminus ad quem, (ill, until, (Lat. donec, usque dum); asin the best writ. a. with an indie. pret., where something is spoken of which continued up to a certain time: Mt. ii. 9 (€s. . . ἔστη [ἐστάθη L T TrW11)) ; xxiv. 39, (1 Mace. x. 50; Sap. x. 14, ete.). ὍὌ. with ἄν and the aor. subjune. (equiv. to the Lat. fut. perf.), where it is left doubtful when that will take place till which it is said a thing will continue [ef. W. § 42, 5]: ἴσθι ἐκεῖ, ἕως ἂν εἴπω σοι, Mt. ii. 13; add, v. 18; x. 11; xxii. 44; Mk. vi. 10; xii. 36; Lk. xvii.8; xx.43; Actsii.35; Heb. i. 13; after a negative sentence: Mt. v. 18, 26; x. 23 [T WH om. ἄν]; xii. 20; xvi. 28; xxiii. 39; xxiv. 34; Mk. ix. 1; Lk. ix. 27; xxi. 32; 1 Co.iv.5; with the aor. subj. without the addition of dv: Mk. vi. 45 RG; xiv. 32 [here Tr mrg.fut.]…
Read the full entry →ἕως (heōs) — until.
ἕως,
__BEpic dialect εἵως, ἧος (see. entry near the end), Doric dialect ἇς, Aeolic dialect ἆς (which see), Boeotian dialect ἇς [Refs], and ἅως [Refs] Relat. Particle, expressing the point of Time up to which an action goes, with reference to the end of the action, until, till; or to its continuance, while:
__B.I until, till,
__B.I.1 with Ind., of a fact in past time, θῦνε διὰ προμάχων, ἧος φίλον ὤλεσε θυμόν [Refs 8th c.BC+]imperfect with ἄν in apodosi, of an unaccomplished action, ἡδέως ἂν Καλλικλεῖ διελεγόμην, ἕ. ἀπέδωκα I would have gone on conversing till I had.., [Refs 5th c.BC+]
__B.I.2 ἕ. ἄν or κε with Subj. (mostly of aorist), of an event at an uncertain future time, μαχήσομαι.. ἧός κε τέλος πολέμοιο κιχείω till I find, [Refs 8th c.BC+] is sometimes…
ἕως
heos
of uncertain affinity; a conjunction, preposition and adverb of
continuance, until (of time and place):--even (until, unto), (as) far
(as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s).
ἕως
Adv
until, as far as
ἕως heōs 146x
can function as an improper prep., while, as long as, Jn. 9:4; until, Mt. 2:9; Lk. 15:4; as also in NT ἕως οὗ, ἕως ὅτου, Mt. 5:18, 26; ἕως ἄρτι, until now, Mt. 11:12; ἕως πότε, until when, how long, Mt. 17:17; ἕως σήμερον, until this day, to this time, 2 Cor. 3:15; as a prep. of time, until, Mt. 24:21; of place, unto, even to, Mt. 11:23; Read the full entry →
ἕως until, till, Lat. donec, dum, Hom.:—in Hom. sometimes used = τέως, for a time:—to express a fact, ἕως is foll. by Ind., εἷος φίλον ὤλεσε θυμόν Il.; when the event is uncertain, by the opt., ἕως ὅ γε μιγείη till he should reach, Od.
ἕως ἄν or κε with Subj., relating to an uncertain event in future time, μαχήσομαι, εἵως κε κιχείω till I find, Il.
while, so long as, εἵως πολεμίζομεν Od.; ἕως ἔτι ἐλπίς [ἦν] Thuc.
as adv., Lat. usque, mostly with Advs. of Time, ἕως ὅτε, Lat. usque dum, till the time when, Xen.; so, ἕως οὗ Hdt.; ἕως ὀψέ till late, Thuc.:—c. gen., ἕως τοῦ ἀποτῖσαι till he made payment, ap. Aeschin.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
148 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 147 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 598 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.
ἕως δὲ ἑαυτὸν ὑποτίθεται ὡς αἴτιόν τινος, μακρὰν ἀφέστηκε τοῦ παραχωρεῖν θεῷ καὶ ὁμολογεῖν αὐτῷ·
κατοικοῦσι δὲ οὗτοι ἀπὸ Ταύρου καὶ Ἀμάνου τῶν ὀρῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς Ἀσίας ἄχρι ποταμοῦ Τανάιδος, ἐπὶ δὲ τῆς Εὐρώπης ἕως Γαδείρων γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Νεχούτου τοῦ Ἀγατρέους Πέρσηι τῆς ἐπιγονῆς εἶ μὴν κατασκεῦσαι ζυγὸν ἁμαξικὸν καὶ κόφινον ἄρεστα ἕως Τῦβι γ τοῦ ζ ἔτους. ἐὰν δὲ μὴ ποιῇ καθότι προγέγραπται ἀποτισάτω παραχρῆμα χ
ἃ προσωφείλετό σοι πρὸς τὴν συνγραφὴν Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ δίκης· ἐὰν δὲ μὴ ἀποδῶ σοι
ἔτους παρὰ ληνὸν μέτρῳ τῶι Πελαίου, χορηγῶν κενώματα ἀρεστά, καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν
The Greek word ὅστις (i.e., *hostis*) is a relative pronoun meaning 'whoever' or 'whosoever.' It is used in the New Testament primarily in general statements and relative sentences, often indicating an indefinite person or thing. The word is built from the components for 'who' and 'any.' Notably, there is some distinction in usage between ὅστις and its simpler form ὅς, particularly in the writings of Paul compared to Luke.
ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; v. LS, s.v.; WH, § 411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (v.s. ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui),
whoever, anyone who;
of an indef. person or thing: in general statements, Mt 5:39, 41 13:12, and freq., Lk 14:27, Ga 5:4, al.; in relative sentences, Mt 7:26, Lk 15:7, Phl 3:7, al.; πᾶς ὅ., c. indic., Mt 7:24 10:32; ὅ ἄν (ἐάν), c. subjc.,
ὅστις, ἥτις, ὅ,τι (separated by a hypodiastole [comma], to distinguish it from ὅτε; but L T Tr write 6 τι, without a hypodiastole [ef. Td. Proleg. p. 111], leaving a little space between 6 and τι; [WH ὅτι]; cf. W. 46 (45 sq.); [Lipsius, Gramm. Untersuch. p. 118 sq.; WH. Intr. § 4117), gen. οὕτινος (but of the oblique cases only the acc. neut. ὅ,τι and the gen. ὅτου, in the phrase ἕως ὅτου, are found in the N. T.), [fr. Hom. down], comp. of és and tis, hence prop. any one who; i.e. 1. whoever, every one who: ὅστις simply, in the sing. chiefly at the beginning of a sentence in general propositions, esp. in Matt. ; w. an indic. pres., Mt. xiii. 12 (twice); Mk. viii. 34 (where L Tr WH εἴ τις); Lk. xiv. 27; neut. Mt. xviii. 28 Rec.; w. a fut., Mt. v. 39 [RG Trmrg.], 41; xxiii. 12, ete.; Jas. ii. 10 RG; plur. οἵτινες, whosoever (all those who): w. indic. pres., Mk. iv. 20; Lk. viii. 15; Gal.…
Read the full entry →ὅστις. The classical distinction between ὅστις and ὅς which in the NT is maintained on the whole in Paul, but not in Luke (nor in the LXX, Thackeray ΟἿ". i. p. 192), has worn very thin in the papyri. Thus with Mt 2753 a/. we may compare i P Oxy I. 1104 (an invitation to dinner—ii/a.D.) αὔριον, ἥτις
ὅστις (hostis, hētis) — who/which.
ὅστις, ἥτις, ὅ τι
(sometimes written ὅ, τι to distinct it from ὅτι, that): [Refs 8th c.BC+] has also the masculine collateral form ὅτις [Refs 8th c.BC+] and Ionic dialect and [Refs 4th c.AD+] and the neuter ὅττι [Refs 8th c.BC+]—In some forms only the second part is inflected, i.e. genitive ὅτου [Refs 5th c.BC+], Epic dialect ὅττεο [Refs 8th c.BC+][same place], contraction ὅττευ [Refs 8th c.BC+]; perhaps also in Ionic dialect, [Refs 5th c.BC+]; Epic dialect ὅτεῳ [Refs 8th c.BC+], and as disyllable, [Refs 8th c.BC+]; Epic dialect accusative ὅτινα [Refs 8th c.BC+]; Delph. dative ὅτινι [Refs 3rd c.BC+]; neuter ὅτινα [Refs 8th c.BC+], Attic dialect ὅτων [Refs 8th c.BC+], Attic dialect ὅτοισι [Refs 8th c.BC+], Aeolic dialect ὄττινας [Refs 7th c.BC+]: of the forms with double inflexion [Refs 8th c.BC+]; ᾧτινι first in [Refs 8th c.BC+]…
Read the full entry →ὅστις
hostis
hetis hay'-tis, and the neuter
ho,ti hot'-ee
from 3739 and 5100; which some, i.e. any that; also (definite) which
same:--X and (they), (such) as, (they) that, in that they,
what(-soever), whereas ye, (they) which, who(-soever). Compare 3754.
see GREEK for 3739
see GREEK for 5100
see GREEK for 3754
ὅστις, ἥτις, ὅτι
Rel.pr.
whosoever, whichsoever, whatsoever
ὅστις any one who, anything which, i. e. whosoever, whichsoever, differing from ὅς, as Lat. quisquis, from qui, Hom., etc.; ὅντινα κιχείη whomsoever he caught, Il.; ὅτις κ ἐπίορκον ὀμόσσῃ whoso forswears himself, id. Il., etc.: —ἔστιν ὅστις, Lat. est qui, often with a negat., οὐκ ἔστιν ὅτῳ μείζονα μοῖραν νείμαιμ᾽ there is no one to whom I would give more, Aesch., etc.: —οὐδὲν ὅ τι οὐ everything, Hdt.
hardly different from ὅς, who, βωμόν, ὅστις νῦν ἔξω τῆς πόλεώς ἐστι the altar, which . . , Thuc.
in indirect questions, ξεῖνος ὅδ᾽, οὐκ οἶδ᾽ ὅστις Od.:—in dialogue, when the person questioned repeats the question asked by τίς, as οὗτος τί ποιεῖς; Answ. ὅ τι ποιῶ; [you ask] what I'm doing?…
Read the full entry →Rel-GSM — Relative pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
R-GSM Part of Speech: Relative pronoun Case: Genitive Number: Singular Gender: Masculine
145 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 140 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.
εἰ γοῦν οἱ ἀπὸ μονάδος ἄχρι τετράδος ἑξῆς συντεθεῖεν ἀριθμοί, δεκάδα γεννήσουσιν, ἥτις ὅρος τῆς ἀπειρίας τῶν ἀριθμῶν ἐστι, περὶ ὃν ὡς καμπτῆρα εἱλοῦνται καὶ ἀνακάμπτουσι.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς τόκους ἃ ὤφειλεν ἡ Θαῆσις τῇ τῶν δύο Ἡρακλείδου καὶ Ἀπίας ἀδελφῆι Ἡρωδιαίνῃ ἥτις ἀπῄτησεν κατὰ ἀσφάλειαν τετελειωμένην διὰ τοῦ ἐν Θεογονίδι γραφείου τῶι ὀγδόωι ἔτει Τραιανοῦ Καίσαρος
ἐτῶν λ οὐλὴ γόνατι ἀριστερῷ … ονους με … συνῆρσθαι τὴν προς ἀλλήλους συνβίωσιν ἥτις αὐτοῖς συνειστήκει ἀπὸ συνγραφῆς ὁμολογίας τετελειωμένης διὰ τοῦ ἐν Τεπτύνει γραφείου ἐν τοῖς ἔμπροσθεν
Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς τύχην ἐργάσεσθαι ἐν τῷ προκιμένῳ δρυμῷ ἀπὸ τῆς ὑπογεγραμμένης ἡμέρας, ἥτις ἐστὶν ἡ πέμπτη τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι καὶ παραστήσειν τὸν μὲν Ζεναμοῦνιν τὰ ἑαυτοῦ
τελέω is a verb meaning to complete, fulfill, or execute. It encompasses a range of actions from finishing a task to paying debts. In the New Testament, it is used in various contexts, such as fulfilling the law (Romans 2:27) and completing a journey (Matthew 10:23). The entries do not show significant disagreement.
τελέω, -ῶ
(< τέλος),
[in LXX for כָּלָה, pi., etc. ;]
to bring to an end, complete, finish: τ. δρόμον, II Ti 4:7; τ. λόγους, Mt 7:28 19:1 26:1; τ. παραβολάς, Mt 13:53; τ. πόλεις, Mt 10:23; pass., Re 15:8 20:3, 5, 7; c. ptcp., Mt 11:1.
to execute, perform, complete, fulfil: Lk 2:39, Ac 13:29, Ro 2:27, II Co 12:9, Ga 5:16, Ja 2:8,
τελέω, -@; 1 aor. ἐτέλεσα [cf. W. § 13, 3 c.]; pf. τετέλεκα (2 Tim. iv. 7); Pass., pres. 3 pers. sing. τελεῖται (2 Co. xii. 9 L TTr WH); pf. τετέλεσμαι ; 1 aor. ἐτελέσθην; 1 fut. τελεσθήσομαι; (τέλος) ; fr. Hom. down; 1. to bring to a close, to finish, to end : ἔτη, pass., passed, finished, Rev. xx. 3, 5, 7, ({so fr. Hom. and Hes. down; Aristot. h. a. 7, 1 init. p. 580°, 14 ἐν τοῖς ἔτεσι τοῖς δὶς ἑπτὰ τετεNeopevots]; τριῶν τελουμένων ἡμερῶν, Leian. Alex. 38); τὸν δρόμον (Hom. Il. 23, 373, 768; Soph. Electr. 726), 2 Tim. iv. 7; τοὺς λόγους, Mt. vii. 28 LT Tr WH; xix. 1; xxvi.1; τὰς παραβολάς, Mt. xiii. 53; [ἄχρι τελεσθῶσιν ai πληγαί, Rey. xv. 8]; a rare use is τελεῖν τὰς πόλεις, 1. 6. your flight or journey through the cities [R. V. ye shall not have gone through the cities, ete.], Mt. x. 23 (similar are ἀνύειν τοὺς τόπους, Polyb. 5, 8, 1; τὰ ἕλη, 3, 79,5; consummare Italiam, Flor. 1…
Read the full entry →τελέω, (1) ‘complete, accomplish,” ‘‘ fulfil”: P Oxy VII. 10611" (B.C. 22) ἕως μοι τοῦτο τελέσητε, ‘ until you accomplish this for me,” 2.17 ἕως ὅτου τελεσθῆ[ι, ‘until it is accomplished,” P Giss I, 991} (ii/iii A.D.) θυσίαι τεϊλοῦνταιThe verb = ‘‘ produce ” in Chrest. I. 2365 (iii/A.D.) τελοῦσαι ἀν[ὰ πυροῦ ἀ]ρτ[άβην] μί[αν. (2) “pay”: P Petr III. 59(4)3 (census paper—iii/B.c.) ἀφ᾽ ὧν ἐστὶν τῶν μὴ τελούντων ἱερὰ ἔθνη, ‘from this are to be GG subtracted those priestly corporations which are exempt from the tax’’ (Mahaffy), P Oxy IX. 1210+ (i/B.c.—i/a.p.) τελοῦντες Aaoypadlay ᾿Οξυρυγχίτου dv8(pes), ‘‘ men paying poll-tax in the Oxyrhynchite nome,” P Fay 361} (A.D. 111-2) ὑφίσταμαι τελέσειν φόρον ἀργυρίου δραχμὰς ὀγδοήκοντα, “ΕἼ undertake to pay as rent eighty drachmae of silver”’ (Edd.), P Oxy VII. 1037'% (A.D. 444) τελέσ[ὡ] σοι ὑπὲρ ἐνοικίου, ‘* I will pay you for rent,” 72. VIII. 113077…
Read the full entry →τελέω (teleō) — to finish.
τελέω,
Epic dialect also τελείω, both in [Refs 8th c.BC+] (τελέοντες [Refs 8th c.BC+]: Epic dialect imperfect τέλεον [Refs 8th c.BC+]; Ionic dialect τέλεσκον [Refs 3rd c.BC+]: future τελέσω [Refs 5th c.BC+]; Epic dialect also τελέω, [Refs 8th c.BC+]; Attic dialect τελῶ [Refs 5th c.BC+]: aorist (ἐ) τέλεσα [Refs 8th c.BC+]; Epic dialect τέλεσσα and ἐτέλεσσα [Refs 8th c.BC+] (infinitive τελέσσαι [Refs 5th c.BC+]; Attic dialect ἐτέλεσα [Refs 5th c.BC+]: perfect τετέλεκα [Refs 5th c.BC+]:—middle, future (see. below): aorist ἐτελεσάμην [Refs]; perfect τετέλεσμαι [Refs 3rd c.BC+]:—passive, Epic dialect imperfect ἐτελείετο [Refs 8th c.BC+]: future τελεσθήσομαι [Refs 4th c.BC+]; future middle in this sense, τελεῖται [Refs 8th c.BC+]; participle τελεόμενος [Refs 5th c.BC+]: aorist ἐτελέσθην [Refs 8th c.BC+]; Aeolic dialect infinitive τελέσθην [Refs 7th…
Read the full entry →τελέω
teleo
from 5056; to end, i.e. complete, execute, conclude, discharge (a
debt):--accomplish, make an end, expire, fill up, finish, go over,
pay, perform.
see GREEK for 5056
τελέω
v.
I end, accomplish, pay
τελέω teleō 28x
to finish, complete, conclude, an operation, Mt. 11:1; 13:53; 19:1; to finish a circuit, Mt. 10:23; to fulfil, to carry out into full operation, Rom. 2:27; Gal. 5:16; Jas. 2:8; to pay dues, Mt. 17:24; pass. to be fulfilled, realized, Lk. 12:50; 18:31; of time, to be ended, elapse, Rom. 15:8; 20:3, 5, 7
τελέω to complete, fulfil, accomplish, and, generally, to execute, perform, Lat. perficere, Hom.: —Pass., id. Hom.; ἅμα μῦθος ἔην, τετέλεστο δὲ ἔργον "no sooner said than done, " Il.
to fulfil one's word, Hom.: to grant one the fulfilment of anything, τί τινι id. Hom.; τ. νόον τινί to fulfil his wish, Il.; τελέσαι κότον, χόλον to glut his fury, wrath, id. Il.: c. inf., οὐδ᾽ ἐτέλεσσε φέρειν he succeeded not in bringing, id. Il.; ὅρκια τελεῖν, like ὅρκον τελευτᾶν, to complete or confirm an oath, id. Il.
to make perfect, ἀρετάν Pind.; τ. τινα to bless him with perfect happiness, id. Pind.; so, τελεσθεὶς ὄλβος Aesch.:—also, to bring a child to maturity, bring it to the birth, Eur.
Read the full entry →Verb-APS-3S — Verb · aorist · passive · subjunctive · third person · singularaorist passive subjunctive — a completed action, viewed as a whole.
V-APS-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Subjunctive Person: third Number: Singular
28 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 28 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐπειδὴ γὰρ ἐναντία φύσει τό τε φθαρτὸν καὶ τὸ ἄφθαρτον, εἴδους ἑκατέρου τὸ κάλλιστον ἀρχῇ καὶ τέλει προσένειμεν, ἀρχῇ μὲν οὐρανόν, ὡς ἐλέχθη, τέλει δὲ ἄνθρωπον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
γεγραμμένης ἐντολῆς: Ὃς ἂν μὴ νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ τοῦ προσενεχθέντος…
Πτολέμιος Πτολεμίου Κρονίωνι νομογράφῳ Τεβτύνεως χαίρειν. ὁμολογῶ ἐσχηκέναι παρὰ σοῦ ᾓ ἐτέλεσαν διὰ σοῦ ὁμολογίαν ἐκστάσεως υἱῶν Ἥρωνος Λαβίωνος διὰ τὸ ἐμὲ καταλελοχίσθαι διὰ τῶν καταλοχισμῶν
Φανίας ὁ πρὸς τῇ πύλῃ Νήσου Σοκνοπαίου ἑκατοστῆς πεντηκοστῆς ἐρημοφύλαξι καὶ δεκανοῖς χαίρειν. τετέλεσται Σαταβοῦς εἰσάγων καμηλους κ μυριάδα α σ καὶ εἰσάγων ὄνους Α μυριαδας ε δ
περὶ Ἀπύγχιν διὰ Ἑρμαίου ῥήτορος φαμένων ἀνατεθεῖσθαι τῷ θεῷ τὴν κώμην καὶ μηδὲ ἐν τέλει Σποτοῦν πατέρα Θέωνος τοῦ τελώνου ὧν ἐπὶ τῆς κώμης ἐώνηται τέλος μὴ δεδωκέναι προστιθέντων