Luke 14:31 — Word Study
N1904ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
BSAOrē whattis kingbasileus [sovereign ruler, monarch] proceedingporeuō▸ [journey, path] with anotherheteros kingbasileus [rival monarch, opposing ruler] to engage ineis warpolemos [conflict, battle] notouchi having sat downkathizō▸ [before all else, initially, take a seat, convene] firstprōton will take counselbouleuō▸ [ponder, deliberate] whetherei abledunatos he iseimi▸ withen tendeka thousandchilias [a multitude, a large number] to meetapantaō▸ the [one]ho withmeta twentyeikosi thousandchilias [a vast army, a numerous force] comingerchomai▸ [approaching, advancing] againstepi him?autos
| Greek | English | Parsing |
|---|---|---|
| ἢ | Or | Particle |
| τίς | what | Interrogative pronoun, nominative, singular |
| βασιλεὺς | king | Noun, nominative, singular |
| πορευόμενος | proceeding | Verb, present, no voice stated |
| ἑτέρῳ | with another | Adjective, dative, singular |
| βασιλεῖ | king | Noun, dative, singular |
| συμβαλεῖν | to engage | |
| εἰς | in | Preposition |
| πόλεμον | war | Noun, accusative, singular |
| οὐχὶ | not | Particle, interrogative |
| καθίσας | having sat down | Verb, aorist, active |
| πρῶτον | first | Adverb, superlative |
| βουλεύσεται | will take counsel | Verb, present, no voice stated |
| εἰ | whether | Conditional particle |
| δυνατός | able | Adjective, nominative, singular |
| ἐστιν | he is | Verb, present, active |
| ἐν | with | Preposition |
| δέκα | ten | Adjective, nominative |
| χιλιάσιν | thousand | Noun, dative, plural |
| ὑπαντῆσαι | to meet | Verb, aorist, active |
| τῷ | the [one] | Article, dative, singular |
| μετὰ | with | Preposition |
| εἴκοσι | twenty | Adjective, nominative |
| χιλιάδων | thousand | Noun, genitive, plural |
| ἐρχομένῳ | coming | Verb, present, no voice stated |
| ἐπ᾽ | against | Preposition |
| αὐτόν; | him? | Personal pronoun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand? |
| KJV | Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? |
| ASV | Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him that cometh against him with twenty thousand? |
| YLT | 'Or what king going on to engage with another king in war, doth not, having sat down, first consult if he be able with ten thousand to meet him who with twenty thousand is coming against him? |
| WEB | Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? |
| BBE | Or what king, going to war with another king, will not first take thought if he will be strong enough, with ten thousand men, to keep off him who comes against him with twenty thousand? |
Where they part company is βουλεύσεται — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate phrases that elaborate on the king's considerations.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectτίς
verbπορεύομαι
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 14:31
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 14:31 is part of a teaching where Jesus emphasizes the importance of evaluating the cost of following Him. He uses the analogy of a king going to war to illustrate that wise leaders must consider their resources and capabilities before engaging in battle. This teaching encourages self-reflection and careful planning in the pursuit of faith and commitment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 20:11 | And the king of Israel replied, “Tell him: ‘The one putting on his armor should not boast like one taking it off.’” |
| 2 | 2 Kings 18:20–22 | You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me? |
| 3 | Proverbs 20:18 | Set plans by consultation, and wage war under sound guidance. |
| 4 | Proverbs 25:8 | do not bring hastily to court. Otherwise, what will you do in the end when your neighbor puts you to shame? |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — βουλεύω, bouleuōgenerated
The verb βουλεύω (i.e., bouleuō) means to take counsel or deliberate. It is used to describe the process of careful thought before making decisions, particularly in contexts that require strategic planning.
In this verse, the king will take counsel regarding his ability to engage in battle, implying the necessity of weighing options and potential outcomes before acting.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has consider, which is echoed in the KJV and ASV, both emphasizing the need for deliberation.
Where they part company is in the rendering of βουλεύσεται. The BSB and ASV use consider, while the BBE opts for take thought, highlighting a slightly different nuance in the decision-making process.
Sentence Structuregenerated
The main verb of the verse is βουλεύσεται, will take counsel, which governs the clauses that follow. The structure includes a conditional clause about the king's journey to war, an infinitive phrase explaining what he will do, and a participial phrase describing the opposing king.
The sentence is complex, with multiple clauses that articulate the king's considerations and the conditions of engagement, demonstrating the careful thought required before entering a conflict.
Septuagint Backgroundgenerated
βουλεύω does not have a direct equivalent in the Septuagint, but its conceptual roots can be traced to Hebrew terms for counsel and deliberation, which appear in contexts involving decision-making and strategy.
This absence in the LXX highlights the unique emphasis Jesus places on thoughtful planning in this parable, reflecting a common theme in wisdom literature.
In plain words — the whole versegenerated
Luke 14:31 teaches that a king going to war must first consider whether he can win against a stronger opponent. This illustrates the importance of planning and understanding one's capabilities before making significant decisions, especially in following Jesus.
Frequently Asked Questionsgenerated
To take counsel means to think carefully about a situation and consider the best course of action, as a king would before going to war.
Jesus uses a king to illustrate the importance of strategic planning and the need to assess one's resources before engaging in any significant endeavor.
This verse relates to discipleship by emphasizing that following Jesus requires careful consideration and commitment, similar to how a king must evaluate his chances before battle.
We learn that thoughtful planning and understanding our limitations are crucial before making commitments, especially in our spiritual lives.
Reflection Questionsgenerated
- What are some areas in my life where I need to take more time to consider my decisions?
- How can I apply the principle of careful planning to my spiritual journey?
- In what ways can I better prepare myself for challenges I may face in my faith?
- What resources do I have that I can evaluate before making commitments?
The early church on this verse — how the Fathers read it
The early church Fathers provide insights on this verse, interpreting the king's deliberation as a metaphor for the spiritual battles believers face.
Or the ten thousand of him who is going to fight with the king who has twenty, signify the simplicity of the Christian about to contend with the subtlety of the devil.Early Church Fathers on Luke 14 →
For we fight against spiritual wickedness in high places; (Eph. 6:12.) but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that is,Early Church Fathers on Luke 14 →
"Or what king," he says, "wishing to make war with another king, does not consider with himself, whether with his ten thousand he can prevail over one who is more mighty than himself?" What does this mean? "We do not wrestle against blood…Early Church Fathers on Luke 14 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Luke 14:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr what king going to make war against another king,.... Our Lord illustrates the same thing, the business of a profession, by another similitude, or parable; taking up a profession of religion, is
Read John Gill on Luke 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOr what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
Read Robert Jamieson on Luke 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments30 Saying, This man began to build, and was not able to finish. 31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Ver. 31. Sitteth not down first] To consult, and so with good advice to make war. Romani sedendo vincunt, The Romans conquer by sitting, saith Varro. Thou shalt help us out of the city, 2 Samuel 18:3.
Read John Trapp on Luke 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) What king, going to make war against another king . .?—Here also there may have been a side-glance at contemporary history. The Tetrarch’s divorce of his first wife had involved him in a war with her father Aretas, an Arabian king or ethnarch (see Note on Luke 3:14), in which his army was destroyed, and the Jewish historian sees in this the commencement of all his subsequent misfortunes (Jos. Ant. v., 18:5, § 1). In the spiritual interpretation of the two parables, the tower reminds us of the house in Matthew 7:24-27, and so stands for the structure of a holy life reared on the one Foundation; the warfare brings to our remembrance the conflict described in Matthew 12:29. Here it stands…
Read Charles John Ellicott on Luke 14 →CambridgeThe Cambridge Bible for Schools and Colleges31. what king, going to make war against another king] Rather, to meet another king in battle. There may be an historical allusion here to the disturbed relations between Herod Antipas and his injured father-in-law Hareth, king of Arabia, which (after this time) ended in the total defeat of the former (Jos. Antt. xviii. 5, § 3).
Read Cambridge on Luke 14 →Albert Barnes1798–1870Barnes' Notes on the BibleWith ten thousand to meet ... - Whether he will be able, with the forces which he “has,” to meet his enemy.
Read Albert Barnes on Luke 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. What king—In this little parable the soul of the would-be disciple is the king; the adversary to his salvation, whether the devil or all opposing evil, is the another king.
Read Daniel Denison Whedon on Luke 14 →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
Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand?
Or what king, as he goes to encounter another king in war, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand?
Or what king on his way to war with another king does not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand?
Or what king, going out to confront another king in battle, will not sit down first and determine whether he is able with ten thousand to oppose the one coming against him with twenty thousand?
Tyndale line
Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him that cometh against him with twenty thousand?
Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him that cometh against him with twenty thousand?
Or what king going to make war against another king, sitteth not down first, and consulteth whether he is able with ten thousand to meet him that cometh against him with twenty thousand?
Or what King going to make warre against another King, sitteth not downe first, and taketh counsell, whether he be able with ten thousande, to meete him that commeth against him with twentie thousand?
Strictly literal
Or what king, going on his way to engage in war with another king, does not, sitting down first, take counsel whether he is able with ten thousand to meet him coming against him with twenty thousand?
'Or what king going on to engage with another king in war, doth not, having sat down, first consult if he be able with ten thousand to meet him who with twenty thousand is coming against him?
Or what king going on to engage with another king in war, does not, having sat down, first consult if he with ten thousand is able to meet him who is coming against him with twenty thousand?
Or what king, as he goes to encounter another king in war, will not sit down first and take advice about whether he is able with ten thousand men to fight the other king who comes against him with twenty thousand men?
From the Latin
Or what king, about to go to make war against another king, doth not first sit down, and think whether he be able, with ten thousand, to meet him that, with twenty thousand, cometh against him?
Simplified
What king goes to war with another king without first sitting down with his advisors to work out whether he and his ten thousand can defeat the one marching against him with twenty thousand?
Or what king, going to war with another king, will not first take thought if he will be strong enough, with ten thousand men, to keep off him who comes against him with twenty thousand?
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.
Aut quis rex iturus committere bellum adversus alium regem, non sedens prius cogitat, si possit cum decem millibus occurrere ei, qui cum viginti millibus venit ad se ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܘ ܡܢܘ ܡܠܟܐ ܕܐܙܠ ܠܩܪܒܐ ܠܡܬܟܬܫܘ ܥܡ ܡܠܟܐ ܚܒܪܗ ܘܠܐ ܠܘܩܕܡ ܡܬܪܥܐ ܕܐܢ ܡܫܟܚ ܒܥܣܪܐ ܐܠܦܝܢ ܠܡܐܪܥ ܠܗܘ ܕܐܬܐ ܥܠܘܗܝ ܒܥܣܪܝܢ ܐܠܦܝܢ
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.
ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
The standard critical text of the New Testament.
ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
The previous edition, still widely cited.
ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
The Society of Biblical Literature edition, freely licensed.
ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
The edition that turned scholarship toward the earliest manuscripts.
ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον — εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
An independent critical text built from the oldest witnesses then known.
ἢ τίς βασιλεὺς πορευόμενος ἑτέρῳ βασιλεῖ συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον βουλεύσεται εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν ὑπαντῆσαι τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
A recent critical edition following documentary evidence closely.
ἢ τίς βασιλεὺς πορευόμενος — — συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον — εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν — τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
The reading of the majority of surviving manuscripts.
ἢ τίς βασιλεὺς πορευόμενος — — συμβαλεῖν εἰς πόλεμον οὐχὶ καθίσας πρῶτον — εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν — τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν;
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 |
|---|---|---|
| ἑτέρῳ with another | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| βασιλεῖ king | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| βουλεύσεται will take counsel | NA28, NA27, Tyn, SBL, WH | Treg, TR, Byz |
| ὑπαντῆσαι to meet | 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 14:31
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 ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 occurrences in the New Testament, rendered 9 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 343 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 457 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.
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-NSM — Interrogative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
I-NSM Part of Speech: Interrogative pronoun Case: Nominative Number: Singular Gender: Masculine
568 occurrences in the New Testament, rendered 17 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 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
Every reference is on the Strong's page.
Counted over the 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
βασιλεύς (basileus) means 'king' and is used for various rulers, including emperors and the Messiah. It appears in the New Testament in contexts referring to earthly kings, such as Herod and the Roman Emperor, as well as to God and Christ. The term has roots in both classical and biblical Greek, where it signifies authority and leadership.
βασιλεύς, -έως, ὁ,
[in LXX chiefly for מֶלֶךְ;]
a king: Mt 1:6 2:1; used by courtesy of Herod the Tetrarch, Mt 14:9; of the Roman Emperor, as freq. in κοινή (Deiss., LAE, p. 367), I Pe 2:13, 17; of the Christ, in the phrase ὁ β. τ. Ἰουδαίων, Mt 2:2, al.; τοῦ Ἰσραήλ, Mk 15:32, Jo 1:50 12:13; of God, Mt 5:35, I Ti 1:17, Re 15:3; β. βασιλέων, Re 17:14 19:16; β. τ. βασιλευόντων, Read the full entry →
βασιλεύς, -€ws, 6, leader of the people, prince, commander, lord of the land, king; univ.: οἱ βασιλεῖς τῆς γῆς, Mt. xvii. 25; Rev. xvi. 14[L T Tr WH om. τῆς γῆς ]» ete.; τῶν ἐθνῶν, Lk. xxii. 25; of the king of Egypt, Acts vii. 10, 18; Heb. xi. 23, 27; of David, Mt.i. 6; Acts xiii. 22; of Herod the Great and his successors, Mt. ii. 1 sqq.; Lk.i.5; Acts xii. 1; xxv. 13; of a tetrarch, Mt. xiv. 9; Mk. vi. 14, 22, (of the son of aking, Xen. oec. 4, 16 ; “reges Syriae, regis Antiochi pueros, scitis Romae nuper fuisse,” Cic. Verr. ii. 4, 27, cf. de senectute 17,59; [Verg. Aen. 9, 2287); of a Roman emperor, 1 Tim. ii. 2; 1 Pet. ii. 17, cf. Rev. xvii. 9 (10), (so in prof. writ. in the Roman age, as in Joseph. b. j. 5, 13, 6; Hdian. 2, 4, 8 [4 Bekk.]; of the son of the emperor, ibid. 1, 5, 15 [5 Bekk.]); of the Messiah, ὁ βασιλεὺς τῶν ᾿Ιουδαίων, Mt. ii. 2, ete.; τοῦ Ἰσραήλ, Mk. xv. 32; Jn. i. 49…
Read the full entry →βασιλεύς. In a letter written not later than B.C. 334 the title of βασιλεύς is adopted by Alexander the Great (Priene 1), and it was a favourite designation of his successors in the Syrian , βασιλεύω and Egyptian monarchies. In this way it became familiar to the Jews of the Dispersion; and when found in the Septuagint as the translation of their vernacular title would be “instinct with present meaning and full of absorbing associations,” as Hicks (C2 i. p. 7) has’ pointed ‘out? In the NT it was transferred to the Roman Emperor (1 Tim 25, 1 Pet 215 17) in accordance with common usage, as borne out by the inscriptions, e.g. 7G IIT. 12", 17°(time of Hadrian), C/G 11. 2721" (time of the Antonines), and the other examples cited by *Magie, p. 62. Similarly Deissmann (LAE, p. 367 f.) brings forward evidence to show that the full title βασιλεὺς βασιλέων (as Rev 1715, 197%) was again “ΕἼ very…
Read the full entry →βασιλεύς (basileus) — king.
βᾰσῐλ-εύς, ὁ,
genitive έως, Epic dialect ῆος, [Refs 5th c.AD+] Oracle texts cited in [Refs 5th c.BC+] Aeolic dialect -ηες[Refs 7th c.BC+] old Attic dialect -ῆς[Refs 5th c.BC+]:— king, chief, [Refs 8th c.BC+]: frequently with collateral sense of captain or judge, [Refs 8th c.BC+]; later, hereditary king, opposed to τύραννος, [Refs 4th c.BC+]; but also of tyrants, as Hiero, [Refs 5th c.BC+]; of Gelo, [Refs 5th c.BC+]; of Pisistratus, [Refs 5th c.BC+]: joined with a substantive, βασιλεὺς ἀνήρ [Refs 8th c.BC+]; ἄναξ β. lord king, [Refs 5th c.BC+]; οἰωνῶν β., of the eagle, [Refs 5th c.BC+]: comparative βασιλεύτερος more kingly, [Refs 8th c.BC+]: superlative βασιλεύτατος [Refs 8th c.BC+]
Read the full entry →βασιλεύς
basileus
probably from 939 (through the notion of a foundation of power); a
sovereign (abstractly, relatively, or figuratively):--king.
see GREEK for 939
βασιλεύς, έως, ὁ
n.m.
a king, ruler, emperor
βασιλεύς basileus 115x
a king, monarch, one possessing regal authority
βασιλεύς deriv. uncertain a king, chief, Hom.: later it was an hereditary king, opp. to τύραννος, Hdt., attic; ἄναξ β. lord king, Aesch.: c. gen., β. νεῶν id. Aesch.; οἰωνῶν β., of the eagle, id=id. Aesch.:—Hom. has a comp. βασιλεύτερος more of a king, more kingly, Sup. βασιλεύτατος most kingly.
of the king's son, prince, or any one sharing in the government, Od.
generally, a lord, master, householder, Il., Pind.
at Athens, the second of the nine Archons was called βασιλεύς; he had charge of the public worship, and the conduct of criminal processes, Plat., etc.
after the Persian war, the king of Persia was called βασιλεύς (without the Art.), Hdt., attic; more rarely ὁ βασιλεύς, or ὁ μέγας βας. Hdt.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
115 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 115 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 887 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.
τοῦ δὴ σύμπαντος χρόνου διανεμηθέντος εἰς δύο τμήματα, ἡμέραν τε καὶ νύκτα, τῆς μὲν ἡμέρας τὸ κράτος ὁ πατὴρ ἀνεδίδου τῷ ἡλίῳ, οἷα μεγάλῳ βασιλεῖ, τῆς δὲ νυκτὸς σελήνῃ καὶ τῷ πλήθει τῶν ἄλλων ἀστέρων.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
λέγει δὲ οὕτως καὶ ὁ προφήτης: Βασιλεῖαι δέκα ἐπὶ τῆς γῆς βασιλεύσουσιν, καὶ ἐξαναστήσεται ὄπισθεν μικρὸς βασιλεύς, ὃς ταπεινώσει τρεῖς ὑφ̓ ἓν τῶν βασιλέων.
ἐπιπορευομένωι ἄκυρος ἔστω, καὶ προσαποτεισάτω ὁ ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα.
κεχειροτονημένα. καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ
ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως
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-NSM — Verb · present · no voice stated · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PNP-NSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Singular 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
ἕτερος is an adjective meaning 'other' or 'another,' primarily used in the context of pairs or duality. It can refer to the second of two items or people, as well as to others in a broader sense. In the New Testament, it appears in various contexts, such as in Matthew and Luke, often contrasting with 'the first' or 'one.' Notably, it can also imply difference in kind or quality.
ἕτερος, -α, -ον,
[in LXX chiefly for אַחֵר ;]
distributive pron., prop. dual (Bl., §13, 5; 51, 6), denoting the second of a pair, but in late Gk. encroaching on ἄλλος (M, Pr., 79 f.);
of number, other; c. art., the other;
ἕτερος, -έρα, -epov, the other; another, other; [fr. Hom. wy ετι on]; Sept. chiefly ἴου Ἴπβ. Itrefers 1. tonumber. as opp. to some former pers. or thing; a. without the article, other: joined to a noun (which noun denotes some number or class within which others are distinguished from the one), Mt. xii. 45 and Lk. xi. 26, ἑπτὰ ἕτερα πνεύματα, i. 6. from the number of the πνεύματα or demons seven others, to be distinguished from the one already mentioned; add, Mk. xvi. 12; Lk. vi. 6; ix. 56, ete. ; Jn. xix. 37; Acts ii. 40; iv. 12, ete. ; Ro. vii. 8; viii. 39; xiii. 9; ἕτεραι yeveal, other than the present, i. e. past generations, Eph. iii. 5; as in class. Grk. ἄλλος, so sometimes also ἕτερος is elegantly joiaed toa noun that is in apposition: twice so in Lk., viz. ἕτεροι δύο κακοῦργοι two others, who were malefactors [Bttm. differently § 150, 3], Lk. xxiii. 325 ἑτέρους ἑβδομηκοντα…
Read the full entry →ἕτερος and ἀμφότεροι are claimed by Blass (Gr pp. 36, 179f.) as the only surviving words in the Hellenistic age which denote duality as distinct from plurality, and abundant evidence can be cited from the κοινή of the correct use of ἕτερος in this sense. See e.g. P Ryl IT. 2208 (a.p. 38) ἵνα Sot σοι ὄνον. . ἵνα καὶ αὐτὸς Sot ἑτέραν (a second ass), P Amh II. 65°* (early ii/A.pD.) δίκαιον τὸν ἕτερον ἀπολυθῆναι ἐὰν ἄλλος ἀντ᾽ αὐτοῦ κατασταθῇ, ‘it is just that one of them (sc. two brothers) should be released, if some one else is appointed in his stead” (Edd.), BGU 1. 54-5 (a.p. 79-80) ἕτερον εἶναι ὁμώνυμο(ν), “another of the same name,’’ P Fay 1008 (A.D. 99) τῇ] μὲν Kapitlw . . [τ]ῇ δὲ ἑτέρᾳ Xapitlw, with reference to two women, both named Charition, CPR I. 118 (A.D. 108) ἑτέρας . . οἰκίας, 23. 22319 (ii/A.D.) μέχρι [ἑτέρας ἀπογραφῆς, ‘until the next (lit. ‘fanother’’) census,’ P Tebt II.…
Read the full entry →ἕτερος (heteros) — other.
ἕτερος, α, ον,
only Attic dialect-Ionic dialect with ἕ-, Doric dialect ἅτερος [ᾰ] [Refs], Aeolic dialect ἄτερος [Refs 7th c.BC+]:— but ἅτερος [ᾱ], Attic dialect crasis for ὁ ἅτερος, [Refs 4th c.BC+], Ionic dialect οὕτερος (from ὁ ἕτ-) [Refs 5th c.BC+], Doric dialect ὥτερος [Refs 3rd c.BC+]; neuter θάτερον [Refs 5th c.BC+], Ionic dialect τοὔτερον [Refs 5th c.BC+], Ionic dialect τοὐτέρου [Refs 7th c.BC+], Doric dialect θατέρω [Refs 5th c.BC+], Ionic dialect τἠτέρῃ [Refs 3rd c.BC+] —Later _masculine_ and _feminine_ θάτερος, θατέρα, even with the Article, [Refs 4th c.BC+]; θάτερον accusative singular masculine, [Refs 5th c.BC+]
Read the full entry →ἕτερος, α, ον
Adj
another, different
ἕτερος heteros 98x
other, Mt. 12:45; another, some other, Mt. 8:21; besides, Lk. 23:32; ὁ ἕτερος, the other of two, Mt. 6:24; τῇ ἑτέρᾳ, on the next day, Acts 20:15; 27:3; ὁ ἕτερος, one’s neighbor, Rom. 13:8; different, Lk. 9:29; foreign, strange, Acts 2:4; 1 Cor. 14:21; illicit, Jude 7
ἕτερος ἕτερος, η, ον crasis for ὁ ἕτερος, ionic οὕτερος, doric ὥτερος; neut. θάτερον attic, ionic τοὔτερον: pl. ἅτεροι, θάτερα, for οἱ ἕτεροι, τὰ ἕτερα: gen. θατέρου: dat. θατέρῳ: fem. nom. ἁτέρα, dat. θἀτέρᾳ Lat. alter, the other, one of two, χειρὶ ἑτέρῃ Hom., v. infr. IV; χωλὸς ἕτερον πόδα, etc.:—then of all persons or things of which there are two, Lat. alteruter, Il.; τὴν ἑτ. πύλην one of the two gates, Hdt.; δυοῖν ἀγαθοῖν τὸ ἕτ. Thuc., etc.:—in pl. one of two parties, each of which is pl., Lat. alterutri, Hom.
in double clauses, ἕτερος (in Prose ὁ ἕτερος) is repeated, ἕτερον μὲν ἔδωκε, ἕτερον δ᾽ ἀνένευσε Il., etc.
Read the full entry →Adj-DSM — Adjective · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
A-DSM Part of Speech: Adjective Case: Dative Number: Singular Gender: Masculine
100 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 97 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 107 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Μωυσῆς δ’ ἑκάτερον ὑπερβάς, τὸ μὲν ὡς ἄσκεπτον καὶ ἀταλαίπωρον καὶ ἀφιλόσοφον, τὸ δ’ ὡς κατεψευσμένον καὶ μεστὸν γοητείας, παγκάλην καὶ σεμνοτάτην ἀρχὴν ἐποιήσατο τῶν νόμων, μήτ’ εὐθὺς ἃ χρὴ πράττειν ἢ τοὐναντίον ὑπειπὼν μήτ’, ἐπειδὴ προτυπῶσαι τὰς…
καὶ ὁ μὲν θεὸς ταῦτα προστάξας αὐτοῖς πάσχειν μετοικίζει τὸν Ἄδαμον καὶ τὴν Εὔαν ἐκ τοῦ κήπου εἰς ἕτερον χωρίον.
ἴδε οὖν, ἡμεῖς ἀναπεπλάσμεθα, καθὼς πάλιν ἐν ἑτέρῳ προφήτῃ λέγει: Ἰδού, λέγει κύριος, ἐξελῶ τούτων, τουτέστιν ὧν προέβλεπεν τὸ πνεῦμα κυρίου, τὰς λιθίνας καρδίας καὶ ἐμβαλῶ σαρκίνας: ὅτι αὐτὸς ἐν σαρκὶ ἔμελλεν φανεροῦσθαι καὶ ἐν ἡμῖν κατοικεῖν.
τοῦ Παθυρίτου ἐφʼ οὗ ἀνομολογησάμενοι μόλις ἀπέδωκάν τινα. Συναλλάγματα δὲ καὶ συμβόλαια ἰδιόχρεα καὶ ἕτερα γράμματα λυμανάμενοι ἔβλαψαν τὰ διʼ αὐτῶν διάφορα τά τʼ ἔπιπλα ταξάμενοι ἀποδοῦναι οὐκ ἐποίησαν,
σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ
Μελιπαῖτος, βορρᾶ γῆ Παθώτου, ἀπηλιώτου γῆ Θράσωνος καὶ τῶν ἀδελφῶν, λιβὸς περίχωμα, τῆς δʼ ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης
βασιλεύς (basileus) means 'king' and is used for various rulers, including emperors and the Messiah. It appears in the New Testament in contexts referring to earthly kings, such as Herod and the Roman Emperor, as well as to God and Christ. The term has roots in both classical and biblical Greek, where it signifies authority and leadership.
βασιλεύς, -έως, ὁ,
[in LXX chiefly for מֶלֶךְ;]
a king: Mt 1:6 2:1; used by courtesy of Herod the Tetrarch, Mt 14:9; of the Roman Emperor, as freq. in κοινή (Deiss., LAE, p. 367), I Pe 2:13, 17; of the Christ, in the phrase ὁ β. τ. Ἰουδαίων, Mt 2:2, al.; τοῦ Ἰσραήλ, Mk 15:32, Jo 1:50 12:13; of God, Mt 5:35, I Ti 1:17, Re 15:3; β. βασιλέων, Re 17:14 19:16; β. τ. βασιλευόντων, Read the full entry →
βασιλεύς, -€ws, 6, leader of the people, prince, commander, lord of the land, king; univ.: οἱ βασιλεῖς τῆς γῆς, Mt. xvii. 25; Rev. xvi. 14[L T Tr WH om. τῆς γῆς ]» ete.; τῶν ἐθνῶν, Lk. xxii. 25; of the king of Egypt, Acts vii. 10, 18; Heb. xi. 23, 27; of David, Mt.i. 6; Acts xiii. 22; of Herod the Great and his successors, Mt. ii. 1 sqq.; Lk.i.5; Acts xii. 1; xxv. 13; of a tetrarch, Mt. xiv. 9; Mk. vi. 14, 22, (of the son of aking, Xen. oec. 4, 16 ; “reges Syriae, regis Antiochi pueros, scitis Romae nuper fuisse,” Cic. Verr. ii. 4, 27, cf. de senectute 17,59; [Verg. Aen. 9, 2287); of a Roman emperor, 1 Tim. ii. 2; 1 Pet. ii. 17, cf. Rev. xvii. 9 (10), (so in prof. writ. in the Roman age, as in Joseph. b. j. 5, 13, 6; Hdian. 2, 4, 8 [4 Bekk.]; of the son of the emperor, ibid. 1, 5, 15 [5 Bekk.]); of the Messiah, ὁ βασιλεὺς τῶν ᾿Ιουδαίων, Mt. ii. 2, ete.; τοῦ Ἰσραήλ, Mk. xv. 32; Jn. i. 49…
Read the full entry →βασιλεύς. In a letter written not later than B.C. 334 the title of βασιλεύς is adopted by Alexander the Great (Priene 1), and it was a favourite designation of his successors in the Syrian , βασιλεύω and Egyptian monarchies. In this way it became familiar to the Jews of the Dispersion; and when found in the Septuagint as the translation of their vernacular title would be “instinct with present meaning and full of absorbing associations,” as Hicks (C2 i. p. 7) has’ pointed ‘out? In the NT it was transferred to the Roman Emperor (1 Tim 25, 1 Pet 215 17) in accordance with common usage, as borne out by the inscriptions, e.g. 7G IIT. 12", 17°(time of Hadrian), C/G 11. 2721" (time of the Antonines), and the other examples cited by *Magie, p. 62. Similarly Deissmann (LAE, p. 367 f.) brings forward evidence to show that the full title βασιλεὺς βασιλέων (as Rev 1715, 197%) was again “ΕἼ very…
Read the full entry →βασιλεύς (basileus) — king.
βᾰσῐλ-εύς, ὁ,
genitive έως, Epic dialect ῆος, [Refs 5th c.AD+] Oracle texts cited in [Refs 5th c.BC+] Aeolic dialect -ηες[Refs 7th c.BC+] old Attic dialect -ῆς[Refs 5th c.BC+]:— king, chief, [Refs 8th c.BC+]: frequently with collateral sense of captain or judge, [Refs 8th c.BC+]; later, hereditary king, opposed to τύραννος, [Refs 4th c.BC+]; but also of tyrants, as Hiero, [Refs 5th c.BC+]; of Gelo, [Refs 5th c.BC+]; of Pisistratus, [Refs 5th c.BC+]: joined with a substantive, βασιλεὺς ἀνήρ [Refs 8th c.BC+]; ἄναξ β. lord king, [Refs 5th c.BC+]; οἰωνῶν β., of the eagle, [Refs 5th c.BC+]: comparative βασιλεύτερος more kingly, [Refs 8th c.BC+]: superlative βασιλεύτατος [Refs 8th c.BC+]
Read the full entry →βασιλεύς
basileus
probably from 939 (through the notion of a foundation of power); a
sovereign (abstractly, relatively, or figuratively):--king.
see GREEK for 939
βασιλεύς, έως, ὁ
n.m.
a king, ruler, emperor
βασιλεύς basileus 115x
a king, monarch, one possessing regal authority
βασιλεύς deriv. uncertain a king, chief, Hom.: later it was an hereditary king, opp. to τύραννος, Hdt., attic; ἄναξ β. lord king, Aesch.: c. gen., β. νεῶν id. Aesch.; οἰωνῶν β., of the eagle, id=id. Aesch.:—Hom. has a comp. βασιλεύτερος more of a king, more kingly, Sup. βασιλεύτατος most kingly.
of the king's son, prince, or any one sharing in the government, Od.
generally, a lord, master, householder, Il., Pind.
at Athens, the second of the nine Archons was called βασιλεύς; he had charge of the public worship, and the conduct of criminal processes, Plat., etc.
after the Persian war, the king of Persia was called βασιλεύς (without the Art.), Hdt., attic; more rarely ὁ βασιλεύς, or ὁ μέγας βας. Hdt.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
115 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 115 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 887 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.
τοῦ δὴ σύμπαντος χρόνου διανεμηθέντος εἰς δύο τμήματα, ἡμέραν τε καὶ νύκτα, τῆς μὲν ἡμέρας τὸ κράτος ὁ πατὴρ ἀνεδίδου τῷ ἡλίῳ, οἷα μεγάλῳ βασιλεῖ, τῆς δὲ νυκτὸς σελήνῃ καὶ τῷ πλήθει τῶν ἄλλων ἀστέρων.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
λέγει δὲ οὕτως καὶ ὁ προφήτης: Βασιλεῖαι δέκα ἐπὶ τῆς γῆς βασιλεύσουσιν, καὶ ἐξαναστήσεται ὄπισθεν μικρὸς βασιλεύς, ὃς ταπεινώσει τρεῖς ὑφ̓ ἓν τῶν βασιλέων.
ἐπιπορευομένωι ἄκυρος ἔστω, καὶ προσαποτεισάτω ὁ ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα.
κεχειροτονημένα. καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ
ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως
συμβάλλω is built from the prefix συν- meaning 'together' and βάλλω meaning 'to throw.' It covers a range of meanings including to discuss, confer, ponder, and meet, with uses in both friendly and hostile contexts. In the New Testament, it appears in verses like Luke 11:53 and Acts 17:18, where it conveys the idea of engaging in conversation or conflict.
συν-βάλλω
(Rec. συμ-),
[in LXX: II Ch 25:19 (גּרה hith.), Is 46:6 (זוּל), Je 50 (43):3 (סוּת hi.), Wi 5:8, al. ;]
to throw together, hence,
of speech (seq. λόγους, Eur., al.), to discuss, confer (sc. λόγους): c. dat. pers., Lk 11:53, WH, mg., Ac 17:18; seq. πρὸς ἀλλήλους, Ac 4:15;
συμ-βάλλω [συν- WH (so Tdf. exc. Lk. xiv. 31); ef. σύν, II. fin.]; impf. συνέβαλλον; 2 aor. συνέβαλον; 2 aor. mid. συνεβαλόμην ; fr. Hom. down; to throw together, to bring together ; a. Adyous (Lat. sermones conferre), to converse, Eur. Iphig. Aul. 830; with λόγους omitted [ef. Eng. confer], Plut. mor. p. 222 ο. (W. 593 (552); [B. 145 (127)]): τινί, to dispute with one, Acts xvii. 18 [where A. V. encountered (cf. c. below) ]; πρὸς ἀλλήλους, to confer with one another, deliberate among themselves, Acts iv. 15. b. to bring together in one’s mind, confer with one’s self [ef. σύν, 11. 4], to consider, ponder: ἐν τῇ καρδίᾳ, to revolve in the mind, Lk. ii. 19 (συμβαλὼν τῷ λογισμῷ τὸ ὄναρ, Joseph. antt. 2, 5, 8). ο. intrans. (ΥΥ. §38, 1; [B. §130, 4]), to come together, meet : τινί, to meet one (on a journey), Acts xx. 14 (Hom. Od. 21, 15; Joseph. antt. 2,7, 5); to encounter in a hostile…
Read the full entry →συνβάλλω. This favourite Lukan word is found with a variety of connotations—(1) ‘‘throw together” and hence “‘ discuss,” “confer” {(sc. λόγους) c. dat., as in Lk 1193 (ν.1), Ac 418 : P Fay 129? (iii/aA.p.) ᾿Απολλῶτι συνέβαλον καὶ ἐτάξατο πάντως καταβῆναι τῇ ἑνδεκάτῃ, ‘I arranged with Apollos and he appointed for certain the eleventh for his coming down” (Edd.), and OGZS 669 (i/a.p.) ἵν[α μηδ]εὶς τῶι τοιούτωι συνβάλληι. (2) ‘‘ meet with,” ‘‘ fall in with,” as in Ac 204: P Oxy XIV. 16684 (iii/A.D.) συνέβαλον τῷ Σκωρὺ χάριν τῶν ἐργαστηρίων, “1 had a meeting with Skoru respecting the workshops” (Edd.), and 74. 16698 (iii/A.D.) ἐνετειλάμην σοι... συμβαλεῖν IItodkepalw τῷ σειτολόγῳ καὶ τὸν λόγον πέμψαι αὐτοῦ, “1 bade you to meet Ptolemaeus the sitologus and send his account” (Edd.). (3) in mid. ‘‘ contribute to,” ‘‘help,” as in Ac 1877: P Hal I. 1198. (mid. iii/B.c.) συμβαλλέσθω τὸ μέρος…
Read the full entry →συμβάλλω (sumballō) — to ponder/confer.
συμβάλλω,
future -βᾰλῶ: aorist -έβᾰλον, infinitive -βᾰλεῖν: perfect -βέβληκα: aorist 1 passive -εβλήθην:—of these tenses [Refs 8th c.BC+]present active, aorist active and middle, but most commonly Epic dialect intransitive aorist forms συμβλήτην, -βλήμεναι, middle σύμβλητο, -βληντο, -βλήμενος, subjunctive 2nd pers. singular -βλήεαι probably conjecture for -βλήσεαι in [Refs 8th c.BC+], 3rd.pers. singular contraction -βληται[Refs 8th c.BC+]:—throw together, dash together, σύν ῥ᾽ ἔβαλον ῥινούς, of men in close combat, [Refs 8th c.BC+]; bring together, unite, e.g. of rivers that fall into one another, ἐς μισγάγκειαν συμβάλλετον ὄβριμον ὕδωρ [Refs 8th c.BC+]:— middle, πολλοὶ ποταμοὶ σ. τὸ σφέτερον ὕδωρ [Refs 5th c.BC+]; ὁ Ἀκεσίνης τῷ Ἰνδῷ τὸ ὕδωρ σ. [Refs 2nd c.AD+]; σ. τὰ ὦτα πρὸς τὴν γῆν have their ears reaching to.., [Refs 4th…
Read the full entry →συμβάλλω
sumballo
from 4862 and 906; to combine, i.e. (in speaking) to converse,
consult, dispute, (mentally) to consider, (by implication) to aid,
(personally) to join, attack:--confer, encounter, help, make, meet
with, ponder.
see GREEK for 4862
see GREEK for 906
συμβάλλω
v.
I ponder, encounter, confer or dispute with
συμβάλλω symballō 6x
pr. to throw together; absol. to meet and join, Acts 20:14; to meet in war, to encounter, engage with, Lk. 14:31; to encounter in discourse or dispute, Acts 17:18; to consult together, Acts 4:15; mid. to contribute, be of service to, to aid, Acts 18:27; συμβάλλειν ἐν τῇ καρδίᾳ, to revolve in mind, ponder upon, Lk. 2:19*
συμβάλλω fut. -βα^λῶ aor2 -έβα^λον inf. -βα^λεῖν fut. -βέβληκα Pass., aor1 -εβλήθην συμβλήτην, -βλήμεναι, intr. in Hom. aor2 συμβλήτην, -βλήμεναι, Mid. σύμβλητο, -βληντο, -βληται, -βλήμενος with fut. συμβλήσομαι 2nd sg. συμβλήσεαι to throw together, dash together, Il., Eur., etc.: to unite their streams, of rivers, Il.: —so in Mid., Hdt.
to throw together, collect, Xen.
intr. to come together, meet, Aesch., Soph., Xen.
to close the eyes, in sleep or death, Aesch.; but, ποῖον ὄμμα συμβαλῶ; how shall I meet her eyes with mine? Eur.
generally, to join, unite, ς. σχοινία to twist ropes, Ar.; ξ. δεξιάς to join hands, Eur.; ς. λόγους id. Eur.:—Pass., κριθὰς ἵπποις συμβεβλημένας barley thrown in heaps before them…
en-gaj':
From `arabh, "to pledge," Jer 30:21, the King James Version "Who is this that engaged his heart?"; the Revised Version (British and American) "he that hath had boldness?"; the Revised Version, margin Hebrew "hath been surety for his heart?"
6 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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
οὕτω δὲ ἢ βαθύπλουτός τις ἢ λίαν ὠμὸς ὁ δανειστής, ὡς ἢ τετράδραχμον, τάχα δὲ καὶ ἔλαττον ἐθέλειν τῳ συμβαλεῖν ἢ οὕτω πενιχρῷ δανείζειν ἀλλὰ μὴ χαρίζεσθαι ἢ ὃ μόνον ἦν ἱμάτιον ἐκείνῳ λαμβάνειν ἐνέχυρον, ὅπερ ἑτέρῳ ὀνόματι λωποδυτεῖν εἰκότως ἂν…
καὶ ὡς ἑνὸς πατὴρ ὢν καὶ τῆς ἐξ ἄλλων παραμυθίας ἐστερημένος οὕτως ἦν παρὰ τῷ κακῷ, πρὶν ἢ τοῖς ἀδελφοῖς συμβαλεῖν εἰκάζων ὑπὸ θηρίων Ἰώσηπον ἀφανῆ γεγονέναι.
Λογγίνωι. καθώς μοι ἐνέτειλας περὶ τοῦ κυρωθῆναι τὸν ὑπόλογον καθʼ ἑκάστην ἡμέραν συμβάλλω τῷ τὴν τάξιν γράφοντι καὶ νῦν ὑπέσχετο ἀπαρτίσαι, αὐτοῦ λαμβάνοντος δραχμὰς εἴκοσι καὶ τῷ
ὑπʼ αὐτοῦ ἄλλο μέτρον ἀγοράσαι. ἀγοράσαντος δέ μου αὐτὸ παρέχω ἔχων τὸν κυβερνήτην καὶ συμβάλλω αὐτὸ κατε… εὑρίσκω αὐτὸ πρὸς τὸ δίλετον, εἰσπορεύομαι εἰς τὴν Αὐασιν ἔχων αὐτὸ καὶ
ἐγὼ ἔχω γειτνεύοντα χόρτου αὐτοῦ προφάσει καὶ ἐμὲ κεκλοφέναι ὥστε ἕνα τῶν πρεσβυτέρων Ἀλεξᾶν συμβαλεῖν τὸν χόρτον ἀσύμφωνον εὑρε
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
πόλεμος (polemos) means war, battle, or fight. It is derived from the verb meaning to bustle, and covers both literal warfare and metaphorical strife. The New Testament references include Matthew 24:6 and James 4:1, among others. Notably, lexicons differentiate between πόλεμος as encompassing the broader context of hostilities, while μάχη refers specifically to individual battles.
Πόλεμος and μάχη occur often together (Homer, 10. 1. 177; y. 891; Plato, Tim. 19 6; Job xxxviii. 23; Jam. iv. 1); and in like manner πολεμεῖν and μάχεσθαι. There is the same difference between them as between our own ‘war’ and ‘battle’ ; 6 πόλεμος Πελοποννησιακός, the Peloponnesian War ; ἡ ἐν Μαραθῶνι μάχη, the battle of Marathon. Dealing with the words in this antithesis, namely that πόλεμος embraces the whole course of hostilities, μάχη the actual shock in arms of hostile armies, Pericles, dissuading the Athenians from yielding to the demands of the Spartans, admits that these with their allies were a match for all the other Greeks together in a single battle, but denies that they would retain the same superiority in a war, that is, against such as had their preparations of another kind (μάχῃ μὲν γὰρ μιᾷ πρὸς ἅπαντας Ἕλληνας δυνατοὶ Πελοποννήσιοι καὶ οἱ ξύμμαχοι ἀντισχεῖν, πολεμεῖν δὲ…
Read the full entry →πόλεμος, -ov, 6, (fr. ΠΕΛΩ, πολέω, to turn, to range about, whence Lat. pello, bellum; [but cf. Fick i. 671; Vaniéek 513]), [fr. Hom. down], Sept.for 7290; 1. prop. a. war: Mt. xxiv. 6; Mk. xiii. 7; Lk. xiv. 31; xxi.9; Heb. xi. 34; in imitation of the Hebr. nwy 72n29 foll. by n& or DY (Gen. xiv. 2; Deut. xx. 12, 20), πόλ. ποιεῖν μετάτινος, Rey. xi. 7; xii. 17; xiii. 7 [here Lom. WH Trmrg. br. the cl.]; xix. 19, [ef. μετά, 1. 2d.]. b. a fight, a battle, [more precisely μάχη ; “in Hom. (where Il. 7, 174 it is used even of single combat) and Hes. the sense of battle prevails; in Attic that of war” (L. and 5. s. v.): ef. Trench $]xxxvi. and (in partial modification) Schmidt ch. 138, 5 and 6]: 1Co. xiv. 8; Heb. xi. 34; Rev. be 7. δ χῖν ΤΣ ΧῪΣ 14. παι 8: 2. a dispute, strife, quarrel: πόλεμοι καὶ μάχαι, Jas. iv. 1 (Soph. El. 219; Plat. Phaedo p. 66…
Read the full entry →πόλεμος in the general sense of ‘‘ war” may be illustrated from P Amh II. 3057 (ii/B.c.) where in an inquiry regarding the ownership of a house proof is adduced Mappfy . . κατεσΧηκέναι τὴν οἰκίαν mpd τοῦ πολέμου, “that Marres had become owner of the house before the war,’ and from P Oxy IV. 705%* (a.D. 200-2) where the Emperors Septimius Severus and Caracalla are reminded of the loyalty of the Oxyrhynchites in helping them in the war against the Jews— κατὰ τὸν πρὸς Εἰϊουδαίους πόλεμον συμμαχήσαντες. An interesting ex. of the word is found in the letter of the Emperor Claudius to the Alexandrines P Lond 191274 (A.D. 41) τῆς δὲ πρὸς ᾿Ιουδαίους ταραχῆς kal στάσεως, μᾶλλον δ᾽ εἰ χρὴ τὸ ἀληθὲς εἰπεῖν τοῦ πολέμου, πότεροι μὲν αἴτιοι κατέστησαν .. οὐκ ἐβουλήθην ἀκριβῶς ἐξελένξαι, ‘as to the question which of you were responsible for the riot and feud (or rather, if the truth must be told, the…
Read the full entry →πόλεμος (polemos) — war.
πόλεμος,
and Epic dialect πτόλεμος, ὁ, war, [Refs 8th c.BC+]; also, battle, fight, [Refs], etc.; even of single combat,[Refs]; π. καὶ δηϊοτῆτος [Refs 8th c.BC+]; ὁ τῶν βαρβάρων π. [Refs 5th c.BC+]; ὁ μέλλων καὶ ὅσον οὐ παρὼν π.[Refs 5th c.BC+]; Δωριακὸς π. Oracle texts cited in [Refs 5th c.BC+]; πόλεμον ἄρασθαι levy war, [Refs 5th c.BC+]; π. κινεῖν, ἐγεῖραι, [Refs 5th c.BC+]; π. ποιεῖν make war, [Refs]; π. ποιεῖσθαι carry it on, [Refs 5th c.BC+]; π. καταλύεσθαι put an end to it, [Refs 5th c.BC+] i.e. that is good news, [Refs 5th c.BC+]
II. personified, War, Battle, Ἀλαλὰ Πολέμου θύγατερ [Refs 5th c.BC+]; Π. πάντων μὲν πατήρ ἐστι, πάντων δὲ βασιλεύς [Refs 1st…
πόλεμος
polemos
from pelomai (to bustle); warfare (literally or figuratively; a single
encounter or a series):--battle, fight, war.
πόλεμος, ου, ὁ
n.m.
a war, battle, strife
πόλεμος polemos 18x
war, Mt. 24:6; Mk. 13:7; battle, engagement, combat, 1 Cor. 14:8; Heb. 11:34; battling, strife, Jas. 4:1
πόλεμος πόλεμος, epic πτόλεμος, ὁ, battle, fight, war, Hom., etc.; πόλεμον αἴρεσθαί τινι to levy war against another, Aesch.; π. θέσθαι τινί Eur.; π. ἀναιρεῖσθαι, κινεῖν, ἐγείρειν, καθιστάναι, ἐπάγειν to begin a war; π. ποιεῖσθαι to make war, — opp. to π. ἀναπαύειν, καταλύεσθαι to put an end to it, make peace, all in attic
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
19 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 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 132 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.
ἀνειλημμένων πλὴν ἱερᾶς εἰς καρποὺς τοῦ εἰσιόντος τετάρτου καὶ τεσσαρακοστοῦ ἔτους Καίσαρος, ὁ μὲν Πολέμων περὶ Θῶσβιν καὶ Τεποῦιν τῆς ἄνω τοπαρχίας ἀρούρας δεκαπέντε, γίνεται ἄρουραι ιε, ὁ δὲ
1 ἔτους κ Τιβερίου Καίσαρος Σεβαστοῦ Τῦβι διαγεγραμμένον συντάξιμον Φιλαδελφείας τοῦ αὐτοῦ ἔτους ϛ Πολέμων ὁμοίως Ἀστη η Πολέμων ὁμοίως υἱός η Μάρων Ἀμμωνίου ιβ Μύσθας Πετεχῶντος ιβ Πνεφερῶς
ὑπὸ τοῦ κρατίστου ἡγεμόνος Μεττίου Ῥούφου προστεταγμένα, ὑπέταξα αὐτῶν τὰ δίκαια. ἐγὼ μὲν οὖν Πολέμων ὁ προγεγραμμένος ἀπεγραψάμην σὺν τῇ γυναικὶ … υ … … κ … νσ
The Greek word οὐχί (ouchi) is an intensified form of οὐ (ou), meaning 'not' or 'by no means.' It is commonly used in negative sentences and questions where an affirmative response is expected, appearing 54 times in the New Testament. The entries indicate that it serves to strengthen negation, often in contexts of denial or contradiction.
οὐχί, i. 4- οὐ, ποί, but stronger [ef. νυνί ad init. ] ; a. in simple negative sentences, by no means, not at all, [A. V. not]: Jn. xiii. 10 μα a πὶν 22,51 Conve) 9. νὴ 1: foll. by ἀλλά, 1 Co. x. 29; 2 Co. x. 18 (LT Tr WH οὐκ); in denials or contradictions [A. V. nay; not so], Lk. i. 60; xii. 51; xiii. 3,5; xvi. 30; Ro. iii. 27. b. ina question, Lat. nonne ? (asking what no one denies to be true): Mt. v. 46 sq.; x. 29; xiii. 27; xx. 13; Lk. vi. 39; xvii. 17[L Tr WH οὐχ]; xxiv. 26; Jn. xi. 9; Acts ii. 7 Tr WH txt.; Ro. ii. 26 (LT Tr WH οὐχ); 1 Co. i. 20; Heb. i. 14, ete.; (Sept. for xn, Gen. xl. 8; Judg. iv. 6); ἀλλ᾽ οὐχί, will he not rather, Lk. xvii. 8.
οὐχί. For this strong form of οὐ (οὐκ, οὐχ), which is found 54 times in the NT and generally in questions (cf. Robertson Gr. p. 1406), we may compare the Alexandrian Erotic Fragment P Grenf I. 1/25 (ii/B.c.) εὐθὺ δεῖ καὶ διαλύεσθαι" οὐχὶ διὰ τοῦτο φίλους ἔχομεν, of κρινοῦσι τίς ἀδικεῖ ; ‘‘ for we must soon be reconciled ; to what end else have we friends, who shall judge which of us two is inthe wrong?” (Ed.). For the non-interrogative use, cf. PSI V. 4998 (B.c. 257-6) where a farm-steward asks that money be sent him— ἐγλέλοιπε γὰρ ἡμᾶς, καὶ οὐχὶ ἔχομεν χορηγεῖν οὔτε ei[s τ]ὴν | φυτε[αν τοῦ κρότωνος . . οὔτε εἰς τὴν ξυλοκοπίαν κτλ.
οὐχί (ouchi) — not!.
Included with: οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐχί
ouchi
intensive of 3756; not indeed:--nay, not.
see GREEK for 3756
οὐχί
Irg.prt. & Neg.prt.
by no means, not at all
Particle-I — Particle · interrogativeparticle — a small word colouring the clause; it does not decline.
PRT-I PaRTicle, disjunctive particle Interrogative
54 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 53 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
ἐπεὶ δὲ φῶς μὲν ἐγένετο, σκότος δ’ ὑπεξέστη καὶ ἀνεχώρησεν, ὅροι δ’ ἐν τοῖς μεταξὺ διαστήμασιν ἐπάγησαν ἑσπέρα καὶ πρωΐα, κατὰ τἀναγκαῖον τοῦ χρόνου μέτρον ἀπετελεῖτο εὐθύς, ὃ καὶ ἡμέραν ὁ ποιῶν ἐκάλεσε, καὶ ἡμέραν οὐχὶ πρώτην, ἀλλὰ μίαν, ἣ λέλεκται…
ὁ δὲ θεὸς ταύτῃ μᾶλλον ἥδεται τῇ θυσίᾳ τοῖς αὐτομάτοις καὶ κατὰ φύσιν γεγονόσι τιμώμενος, ἀλλʼ οὐχὶ τοῖς κατʼ ἐπίνοιαν ἀνθρώπου πλεονέκτου βίᾳ πεφυκόσιν.
ἴδε πάλιν Ἰησοῦς, οὐχὶ υἱὸς ἀνθρώπου, ἀλλὰ υἱὸς τοῦ θεοῦ, τύπῳ δὲ ἐν σαρκὶ φανερωθείς.
οἴει τὸ μὴ ὄν, ἐξ ἐμοῦ δεῖν εἶναι τὴν πρᾶξιν τῶν Α δραχμῶν καὶ οὐχὶ ἐκ τοῦ ἐγγύου, οὔπω δήπου σε ἔδει εἰς ἀλλοτρίαν οἰκίαν, οὗ ἐγὼ τυγχάνω ὤν,
σὴν ὀλιγωρίαν. ἦ γὰρ οὕτως ἐπιτέτροφας ὥστε τὰ μοσχάρια προσερρίφθαι τῶι κυάμωι, καὶ μὴ οὐχὶ ἀπέστειλας ν … ἤτοι πρὸς Ἀγάθωνα ἢ … σ … ου; οὐχ ὁρῶ πῶς
ὡς καὶ Ταῆσιν· γίγνωσκε μὴ εἰληφέναι με παρὰ Προσδοκίμου τὸν χαλκόν. ἔνεγκον ἡμῖν κʼ οὐχὶ α. ἀσπάζεταί σε Φεράγαθος καὶ Ταῆσιν καὶ Λῦσιν, ἀσπάζεταί σε Ἀνθοῦσα. ἀσπάζου Φιλάδελφον καὶ
The Greek word καθίζω (kathizō) means to make someone sit down or to sit oneself. It can refer to both the act of seating (transitive) and the state of being seated (intransitive). In the New Testament, it appears in contexts such as appointing judges (1 Corinthians 6:4) and sitting down to teach (Matthew 5:1). The lexicons do not present significant disagreements on its meanings.
καθ-ίζω ; fut. καθίσω ΓΒ. 37 (32)]; 1 aor. ἐκάθισα (impy. 2 sing. κάθισον once, Mk. xii. 36 Tr txt. WH mrg.); pf. κεκάθικα (Mk. xi. 2 [not WH Trmrg.; Heb. xii. 2 LT Tr WH; a late form, see Veitch 5. v.]); 1 aor. mid. subjune. 2 pers. plur. καθίσησθε (Lk. xxii. 30 Ree.) ; fut. mid. καθίσομαι; fr. Hom. down; [cf. B. 60 (52) ]; 1. trans. to make to sit down (xara; q. v- III. 1), to set, ap point; Sept. for DWI: τινὰ ἐπὶ θρόνου [L T Tr WH ros
καθίζω. A good ex. of the trans. use of this verb, as in 1 Cor 64, Eph 1°, Ey. Petr. 3, is afforded by P Oxy XII. 1469’ (A.D. 298) ὃ τῇ ἐπίξει (/. ἐπείξει) τῶν χωμάτων ἐπικείμενος καθείζων ἡμᾶς τοὺ[ς οἸϊκίζοντας τοῖς τόπο[ι]ς ἠνάγκασεν ἀ[ν]αβαλεῖν ναύβια σν, ,‘‘the overseer of labour on dykes set us, the local inhabitants, to work, and made us bank up 250 naubia’’ (Edd.). For the intrans. usage, as probably in Jn 1918 (see P. Corssen ZV7W, 1914, p. 338ff-), with reference to ‘‘judicial”’ sitting, see Sy// 929%8 (ii/B.c.) cited s.v. διακούω, and cf. PSI V. 502%! (B.c. 257-6) καθίσαντες εἰς Td ἱερόν, P Meyer 198 (ii/A.D.) TH ta ἐκάθισα eis πλ[ο]ῖόν [pov, Preisigke 4117° (A.D. 117) τὸ προσκύνημα…
Read the full entry →καθίζω (kathizō) — to seat.
καθίζω,
Ionic dialect κατ-, imperfect κάθιζον [Refs 8th c.BC+]: future καθέσω [Refs 5th c.BC+]; καθίσω (intransitive) [Refs 2nd c.AD+]; Ionic dialect κατίσω (transitive) [Refs 5th c.BC+]; Attic dialect also καθιῶ [Refs 5th c.BC+]; Doric dialect καθιξῶ [Refs 2nd c.BC+]: aorist 1 καθεῖσα [Refs 8th c.BC+]subjunctive καθέσω [Refs 5th c.BC+]; infinitive καθέσαι [Refs 5th c.BC+]; poetry κάθεσσα [Refs 5th c.BC+] codices; this aorist καθεῖσα has Ms. authority in [Refs 8th c.BC+]; also Epic dialect participle καθίσσας [Refs 8th c.BC+]; Doric dialect καθίξας [Refs 3rd c.BC+]subjunctive καθίξῃ[Refs]; late participle καθιζήσας, subjunctive -ζήσῃ, [Refs 2nd c.AD+]: perfect κεκάθῐκα [NT+1st c.BC+]:—middle, imperfect ἐκαθιζόμην [Refs 8th c.BC+]: future καθιζήσομαι [NT+5th c.BC+] -ιοῦμαι [LXX]: aorist 1 καθεσσάμην [Refs 6th c.BC+]; Epic dialect ἐκαθισσάμην…
Read the full entry →καθίζω
kathizo
another (active) form for 2516; to seat down, i.e. set (figuratively,
appoint); intransitively, to sit (down); figuratively, to settle
(hover, dwell):--continue, set, sit (down), tarry.
see GREEK for 2516
καθίζω
v.
I set, make to sit
καθίζω kathizō 46x
(1) trans. to cause to sit, place; καθίζομαι, to be seated, sit, Mt. 19:28; Lk. 22:30; to cause to sit as judges, place, appoint, 1 Cor. 6:4; (2) intrans. to sit, sit down, Mt. 13:48; 26:36; to remain, settle, stay, continue, live, Lk. 24:49
καθίζω ionic κατ- imperf. καθῖζον or κάθιζον attic ἐκάθιζον fut. attic καθιῶ doric καθιξῶ aor1 ἐκάθι^σα epic κάθι^σα attic aor1 καθῖσα ionic κατῖσα epic part. καθίσσας doric καθίξας aor1 καθεῖσα aor1 -θεσσα Mid., imperf. ἐκαθιζόμην fut. καθιζήσομαι later καθίσομαι aor1 ἐκαθισάμην Causal, to make to sit down, seat, Il., Hdt.; καθίσαι τινὰ εἰς θρόνον Xen.
to set or place, Hom.; καθίσαι στρατόν to encamp it, Eur., Thuc.
to set or place for any purpose, post, Od.; καθίσαι φυλάκους, φύλακας to set guards, Hdt., Xen.
to set up, ἀνδριάντα κάθεσσαν Pind.
to make an assembly take their seats, Od.; κ. τὸ δικαστήριον to hold the court, Ar.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
46 occurrences in the New Testament, rendered 24 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 46 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 87 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.
2, 15), τῇ κρίσει τῶν φύσεως πραγμάτων, „καὶ ἐκάθισεν ἐπὶ τοῦ φρέατος", ἐκδεχόμενος τί ὁ θεὸς ἀνομβρήσει πότιμον τῇ διψώσῃ καὶ ποθούσῃ ψυχῇ τὸ ἀγαθόν.
ὅ τε οὖν Ἀβιμέλεχος ἐκάθισεν ἐνεδρεύων καὶ ὁ Γυάλης ἀφυλακτοτέρως διέτριβεν ἐπὶ τοῦ προαστείου καὶ Ζάβουλος σὺν αὐτῷ.
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…
ἐδαπάνησεν. εἰ δὲ ἐμοὶ οὐ πιστεύεις, ὅτι τοῦτο μόνον δαπανᾷ, πέμψον τινὰ τῶν σῶν καθίσαι μίαν ἡμέραν ἵνα πειράσῃς. ἔρρωσο.
πάλλιον, κεφαλωτῶν καὶ δέσμην κράμβης καὶ καβάτιον ταριχίων. ἠρώτηκα Ποτάμωνα … … … ε καθίσῃ … … ποει
μητρὶ χαίρειν. ἐξελθὼν ἀπὸ σοῦ τῇ δεκάτῃ πεζὸς ὕπνωσα εἰς Χῦσιν καὶ τῇ ια ἐκάθισα εἰς πλοῖόν μου καὶ τῇ ιβ ἐγενόμην ἐν
πρῶτος (protos) is an adjective meaning 'first' in terms of time, order, or importance. It appears in various contexts in the New Testament, often denoting rank or precedence, such as in Matthew 20:27 and Luke 14:18. The word can also function adverbially, as seen in John 1:42. Notably, it is sometimes used interchangeably with the comparative form πρότερος.
B. Superl., πρῶτος, -η, -ον,
[in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc.;]
first,
of Time or Place;
absol., as subst., ὁ π.., Lk 14:18, Jo 19:32, I Co 14:30; ὁ π. καὶ ὁ ἔσχατος, Re 1:17 2:8 22:13; neut., τὸ π., opp. to τ. δεύτερον, He 10:9; τὰ π., opp. to τ. ἔσχατα, Mt 12:45, Lk 11:26, II Pe 2:20; anarth., Mt 10:2; pl., Mt 19:30,
πρῶτος, -7, -ov, (super. of πρό, contr. fr. πρόατος, whence the Doric πρᾶτος ; the compar. πρότερος see in its place), [fr. Hom. down], Sept. for }}W8 and often for ἽΝ and wer, first; 1. either in time or place, in any succession of things or of persons; a. absolutely (i. e. without a noun) and substantively ; a. with the article: ὁ πρῶτος καὶ 6 ἔσχατος, i. 6. the eternal One, Rev. i. 17; ii. 8; xxii. 13; ὁ πρῶτος, sc. τῶν κεκλημένων, Lk. xiv. 18; the first of two (cf. W. § 35, 4 Ν. 1: [B. 32 (28}7), Jn. xix. 32; 1 Co. xiv. 30; plur. opp. to οἱ ἔσχαtot, Mt. xx. 16, on which see ἔσχατος. 3 ἃ. Neut. τὸ πρῶτον, opp. to τὸ δεύτερον, Heb. x. 9; τὰ πρῶτα, opp. to τὰ ἔσχατα, one’s first state, Mt. xii. 45; Lk. xi. 26; 2 Pet. ii. 20; the first order of things, Rey. xxi. 4. B. without the article: Mt. x. 2 (πρῶτος, sc. of the apostles to be mentioned); plur., Mt. xix. 80; Mk. x. 31; Lk. xiii.…
Read the full entry →πρῶτος. In the LXX regularly (Thackeray Gr. i. p. 183) and in the Kow7y frequently, especially in the Ptolemaic period, πρῶτος stands for πρότερος, so reversing the usual Hellenistic rule that the comparative does duty for both degrees of comparison. For an ex. almost contemporary with the NT we may cite P Oxy II. 2979 (A.D. 54), where a man asks for information for a supplementary return of lambs born since the first or former return for the year had been made— παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be laid on the use of πρῶτος in Ac 1, as if Luke meant to write a third treatise (cf. Ramsay Paz/, p. 28). To illustrate Jn 125, 1518, we may quote P Leid W*# 49 τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the Leiden papyrus may have been dependent on Jn 1, and translates the latter passage ‘‘my Chief” (76. p. 11…
Read the full entry →πρῶτος (prōtos) — first.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: previous.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: chief.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: best.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος
protos
contracted superlative of 4253; foremost (in time, place, order or
importance):--before, beginning, best, chief(-est), first (of all),
former.
see GREEK for 4253
πρῶτος, η, ον
Adj
first, before
Adv-S — Adverb · superlativeadverb — it qualifies the verb, and never changes form.
ADV-S ADVerb or adverb and particle combined Degree: Superlative
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
164 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 98 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 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
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…
λέγει δὲ κύριος: Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα.
Ἐφάρμοστος δέλφακας β οὓς Ἰναρῶς ἀπήγαγεν αὐτῶι εἰς Φιλάδελφον καὶ τούτων α ἀπὸ τῆς πρώτης λογείας καὶ ἄλλος τῆς ἐσχάτης … δέλφακες β οὓς ἀπήνεγκε παρʼ Ἰμούθου εἰς Φιλάδελφον
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
Νήσῳ τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοείτου νομοῦ. ὁμολογεῖ Πακῦσις Στοτοήτεως πρεσβυτέρου τοῦ Πανεφρίμεως ἱερεὺς πρώτης φυλῆς Σοκνοπαίου θεοῦ μεγάλου μεγάλου ὡς ἐτῶν μα οὐλὴ βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι
βουλεύω (bouleuō) means to take counsel, deliberate, or resolve. It is derived from the noun βουλή and can refer to both personal deliberation and formal decision-making in a council. In the New Testament, it appears in contexts such as Luke 14:31 and Acts 5:33, where individuals or groups are determining a course of action.
βουλεύω
(< βουλή),
[in LXX chiefly for יעץ;]
to take counsel, deliberate, resolve.
In mid.,
to take counsel with oneself, consider: seq. εἰ, Lk 14:31.
to determine with oneself, resolve: c. inf., Ac 5:33 27:39; c. acc., II Co 1:17; seq. ἵνα, Jo 11:53 12:10 (cf. παρα-, συμ-).†
βουλεύω: 1. to deliberate, take counsel, resolve, give counsel, (Is. xxiii. 8; [fr. Hom. down)). 2. to bea councillor or senator, discharge the office of a senator: Xen. mem. 1, 1,18; Plat. Gorg. p.473 e.; [al.]. In the N. T. Mid., [pres. BovAevouar; impf. ἐβουλευόμην ; fut. βουλεύσυμαι, Lk. xiv. 31 Lmrg. TWH; 1 aor. ἐβουλευσάμην]; 1. to deliberate with one’s self, consider: foll. by εἰ, Lk. xiv. 31, (Xen. mem. 3, 6, 8). 2. to take counsel, resolve: foll. by inf. Acts v. 33 [RGT Tr mrg.]; xv. 37 [Ree.]; xxvii. 39; ri, 2 Co. i. 17; foll. by ἵνα, Jn. xi. 53 LT Trtxt. WH; xii. 10 [ef. W. § 38, 3]. [Comp.: mapa- (-par), συμ-βουλεύω.]
βουλεύω. For the verb in its general sense followed by an infinitive, as in Ac 5° XD, cf. P Tebt I. 5828 (p.c. iri) βεβουλεύμεθα ἐκσπάσαι Td ἐπιδεδομένον ὑπόμνη(μα), “we have determined to abstract the memorandum” (Edd.), P Fay 1169 (A.D. 104) ἐπὶ βουλεύωμαι [eis π]όλιν ἀπελθῖν χάριν [τοῦ] Μικροῦ, “as I am intending to go to the city on account of the little one” (Edd.), Ὁ Leid W* 4 (ii/iii ap.) βουλευομένον (= cv) δὲ τὸ τρίτον τρίτον (om.) κακγᾶσε (/. καγχᾶσαι), **volente vero tertium cachinnari” (Ed.). The active (as in Isai 238) was perhaps obsolete : BGU IV. 10978 has been emended—see συμβουλεύω. The verb is absolute in the oldest dated Greek papyrus, P Eleph 15 (a marriage contract, B.C. 311-0) (= Selections, 1». 2)—the couple are to live ὅπου ἂν δοκῆι ἄριστον εἶναι βουλευομένοις κοινῆι βουλῆι. It is used of a judge conferring with his assessors in Chvest. II. 372). 18 (ii/a.p.)…
Read the full entry →βουλεύω (bouleuō) — to plan.
βουλ-εύω,
[Refs 8th c.BC+], aorist ἐβούλευσα [Refs 8th c.BC+], Epic dialect βούλ- [Refs 8th c.BC+]: perfect βεβούλευκα [Refs 5th c.BC+]:—middle and passive, see below: (βουλή):—take counsel, deliberate, in past tenses, determine or resolve after deliberation:
1. absolutely, ὣς βουλεύσαντε [Refs 8th c.BC+]; βουλευέμεν ἠδὲ μάχεσθαι in council or in battle, [Refs 8th c.BC+]; ἔς γε μίαν βουλεύσομεν (i.e. βουλήν) we shall agree to one plan, [Refs 8th c.BC+]: in Prose, chiefly middle in this sense, see below [Refs 5th c.BC+]
2. with accusative of things, deliberate on, plan, devise, β. βουλάς [Refs 8th c.BC+]; οὐ.. τοῦτον μὲν ἐβούλευσας νόον αὐτ; [Refs 8th c.BC+]:—passive (with future middle, [Refs 4th c.BC+], aorist ἐβουλεύθην [Refs 5th…
βουλεύω
bouleuo
from 1012; to advise, i.e. (reflexively) deliberate, or (by
implication) resolve:--consult, take counsel, determine, be minded,
purpose.
see GREEK for 1012
βουλεύω
v.
I deliberate, take counsel
βουλεύω bouleuō 6x
mid., to give counsel; to deliberate, Lk. 14:31; Jn. 12:10; 11:53; to purpose, determine, Acts 27:39; 2 Cor. 1:17 (2x)*
βουλεύω βουλή to take counsel, deliberate, concert measures, and in past tenses to have considered and so to determine, resolve:
absol., οἷος ἔην βουλευέμεν ἠδὲ μάχεσθαι such as he was in council and in battle, Od.; ἔς γε μίαν βουλεύσομεν [sc. βουλήν] we shall agree to one plan, id. Od.:—in Prose, this sense belongs chiefly to the Mid.
c. acc. rei, to deliberate on, plan, devise, Od., Hdt., attic:—Pass. with fut. mid., aor1 ἐβουλεύθην: perf. βεβούλευμαι:— to be determined or resolved on, Aesch., etc.; τὰ βεβουλευμένα ῀ βουλεύματα, Hdt.
c. inf. to resolve to do, Od., Hdt.
to give counsel, τὰ λῷστα β. Aesch.; c. dat. pers. to advise, Il., Aesch.
in polit. writers, to be a member of Council, Hdt.; esp. of the Council of 500 at Athens, Plat., Xen., etc.
Verb-PNI-3S — Verb · present · no voice stated · indicative · third person · singularpresent no voice stated indicative — an action in progress.
V-PNI-3S Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
→ General scriptures concerning Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9
→ See PRUDENCE
→ REJECTED Pr 1:24-33
(1) The importance of Seeking
Pr 11:14; 12:15; 13:10; 15:22; 20:18
--SEE Instruction (1), INSTRUCTION
Guidance, (3), GUIDANCE
Counsellors, COUNSELLORS
(2) Wise, Examples of
6 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 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 39 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
μεγάλας γὰρ τάττει τιμωρίας ἐπὶ τοῖς μεγάλα ἀδικοῦσι καὶ ἔργῳ ἐπεξιοῦσιν ἃ γνώμῃ μὲν ἀγνώμονι ἐβουλεύσαντο, προπετείᾳ δὲ γλώττης ἐξελάλησαν.
συνελθόντος οὖν τοῦ λαοῦ παντός, καθὼς ἐβουλεύσαντο, παραγίνεται ὁ βασιλεὺς ἐπὶ τὴν κιβωτόν, ἣν βαστάξαντες ἐκ τῆς Ἀμιναδάβου οἰκίας οἱ ἱερεῖς καὶ ἐπιθέντες ἐφʼ ἅμαξαν καινὴν ἕλκειν ἀδελφοῖς τε καὶ παισὶν ἐπέτρεψαν μετὰ τῶν βοῶν.
δαπανῆσαι εἰς αὐτήν. πέμψον καὶ σὺ ἀπὸ μέρους ἵνα κε … … δυνασθῶ ἀναπλεῦσαι βουλεύομαι αὐτὴν ὥδε θάψαι πρόσδεξαι αὐτὴν ἐν τῷ ἄρτι ἐρχομένῳ πλοίῳ τῶν νεκρῶν πέμψον μοι
ταριχεύσας πέμψεις μοι εἰς τὴν πόλιν καὶ ποίησον … τας καλοὺς τεσσαράκοντα , ἐπεὶ βουλεύομαι εἰς πόλιν ἀπελθεῖν χάριν τοῦ μικροῦ καὶ χάριν ἐκείνου τοῦ μετεώρου ἕως πεντεκαιδεκάτης τοῦ
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 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 501 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 307 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.
δυνατός (dunatos) means strong, mighty, or powerful, and can refer to physical strength or capability. It is used in contexts such as spiritual strength and ability to perform actions, as seen in Luke 14:31 and Romans 4:21. The neuter form δυνατόν signifies something that is possible, appearing in verses like Matthew 19:26. The lexicons agree on its general meanings without notable disagreement.
δυνατός, -ή, -όν
(< δύναμαι),
[in LXX for גִּבּוֹר, חַיִל, etc. ;]
strong, mighty, powerful: absol., Lk 1:49, 1 Col 1:26; οἱ δ., the chief men, Ac 25:5 ; of spiritual strength, Ro 15:1, II Co 12:10 13:9; seq. ἐν, Lk 24:19, Ac 7:22 18:24; πρός, II Co 10:4.
δυνατός, -7, -dv, (δύναμαι) ; [fr. Pind. down], Sept. for 31; able, powerful, mighty, strong; 1. absolutely; a. mighty in wealth and influence: 1 Co. i. 26; (Rev. vi. 15 Rec.); οἱ δυνατοί, the chief men, Acts xxv. 5, (Joseph. b. j. 1, 12, 4 ἧκον ᾿Ιουδαίων οἱ δυνατοί; Xen. Cyr. 5, 4, 1; Thue. 1,89; Polyb. 9, 23,4). ὁ δυνατός, the preéminently mighty one, almighty God, Lk. i.49. b. strong in soul: to bear calamities and trials with fortitude and patience, 2 Co. xii. 10; strong in Christian virtue, 2 Co. xiii. 9; firm in conviction and faith, Ro. xv. 1. 2. in construction; a. δυνατός εἶμι with inf., to be able (to do something; [B. 260 (224); W. 319 (299) ]): Lk. xiv. 31; Acts xi. 17; Ro. iv. 21; xi. 23; xiv.4 RG; 2 Co.ix.8 RG; 2 Tim. i. 12; Tit.i. 9; Heb. xi. 19 (Lehm. δύναται) ; Jas. lil. 2. b. δυνατὸς ἔν τινι, mighty i. 6. excelling in something: ἐν ἔργῳ x. λόγῳ, Lk. xxiv. 19; ἐν λόγοις…
Read the full entry →δυνατός. For δ. with a ‘‘complementary ” infinitive, as in 2 Tim 12, cf. P Magd 3° (B.c. 221), where in a lease it is laid down with reference to certain land—q δυνατὴ σπαρῆναι ἕως Xolax t τὴν δὲ μὴ δυνατὴν σπαρῆναι ἕως τ τοῦ Χοίαχ. For other exx. of the infin. construction cf P Eleph 818 (iii/B.c.) οὗτος δὲ δυνατός ἐστιν εἰσενέγκαι Kal ἔν[γυο]ν [t]k[ave]y, P Hib I. 781° 8.6. 244--3) ἐὰν δὲ μὴ δυνατὸς ἦσθα ἀπολῦσαι, P Giss I. 7911: ὁ (ii/A.p.) εἰ δυνατόν plow] ἦν διατρ[έ]χίειϊν πρὸς τὴν οἰκονομίαν τῶν ἡμετέρων, οὐκ ἂν ὠ[κἸνήκειν, P Leid Wit 18 {11 A.D.) ὅτι δυνατὸς εἶ (sc. ποιHoa κτλ,), Sy// 72118 (iv/B.c.) promising to render help καθ᾽ ὅτι ἂν ἦι δυνατός, etc. For the neuter δυνατόν see further P Petr ΤΙ. 11(1)8 (ες B.C. 252) εἰ δυνατόν ἐστιν καὶ μηθὲν σὲ τῶν ἔργων κωλύει, πειράθητι ἐλθεῖν εἰς τὰ ᾿Αρσινόεια, and cf. 2). 39 (g)!8 (middle iii/B.c.) διότι ὑπάρχει ἐν τῆι δωρεᾶι χόρτος…
Read the full entry →δυνατός (dunatos) — able.
δῠνᾰτ-ός, ή, όν,
also ός, όν [Refs 5th c.BC+]:— strong, mighty, in body or mind, ὅ τι ἦν αὐτῶν δυνατώτατον the ablest-bodied men, [Refs 5th c.BC+]; sound in limb, opposed to ἀδύνατος, [Refs 5th c.BC+]; of ships, fit for service, [Refs 5th c.BC+]; of things, δυνατώτερον ἀδικία δικαιοσύνης [Refs 5th c.BC+]; λόγος a powerful argument, [Refs 4th c.BC+]
2. with infinitive, able to do, [Refs 5th c.BC+]; δ. λῦσαι mighty to loose, [Refs 5th c.BC+]; -ώτατοι καὶ τοῖς σώμασιν καὶ τοῖς χρήμασιν λῃτουργεῖν Decrees cited in [Refs 5th c.BC+]; ὅσονπερ δ. εἰμι, with infinitive omitted, [Refs 5th c.BC+]
δυνατός
dunatos
from 1410; powerful or capable (literally or figuratively); neuter
possible:--able, could, (that is) mighty (man), possible, power,
strong.
see GREEK for 1410
δυνατός, ή, όν
Adj
powerful, able, possible
δυνατός dynatos 32x
able, having power, powerful, mighty; δυνατὸς εἶναι, to be able, i.q. δύνασθαι, Lk. 14:31; Acts 11:17; ὁ δυνατός, the Mighty One, God, Lk. 1:49; τὸ δυνατόν, power, i.q. δύναμις, Rom. 9:22; valid, powerful, efficacious, 2 Cor. 10:4; distinguished for rank, authority, or influence, Acts 25:5; 1 Cor. 1:26; distinguished for skill or excellence, Lk. 24:19; Acts 7:22; Read the full entry →
δυνατός adjdu^na^t os_h_on suff_acc adjdu^na^t os_on suff_acc δύναμαι strong, mighty, able, esp. in body, τὸ δυνατώτατον the ablest-bodied men, Hdt.:—of ships, fit for service, Thuc.
c. inf. able to do, Hdt., etc.
powerful, id. Hdt.; οἱ δυνατοί the chief men of rank and influence, Thuc.
pass., of things, possible, Lat. quod fieri possit, Hdt., etc.:— δυνατόν [ἐστι], c. inf., id. Hdt., Aesch., etc.; ὁδὸς δυνατὴ καὶ τοῖς ὑποζυγίοις πορεύεσθαι practicable, Xen.: —κατὰ τὸ δυνατόν, quantum fieri possit, Plat., etc.; so, ἐς τὸ δ. Hdt.; ὅσον δυνατόν Eur., etc.
adv. -τῶς, strongly, powerfully, Aeschin.; δ. ἔχει it is possible, Hdt.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
32 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 32 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 69 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.
μέχρι μὲν γὰρ εἷς ἦν, ὡμοιοῦτο κατὰ τὴν μόνωσιν κόσμῳ καὶ θεῷ καὶ τῆς ἑκατέρου φύσεως ἐναπεμάττετο τῇ ψυχῇ τοὺς χαρακτῆρας, οὐ πάντας ἀλλ’ ὅσους χωρῆσαι δυνατὸν θνητὴν σύστασιν·
ᾧ τῶν μὲν ἐκεῖ γυναικῶν δυνατὸν αὐτῷ τὴν εὐδαιμονεστάτην λαβεῖν οὐκ ἠξίωσεν ἀγαγέσθαι, τιμῶν δὲ τὸ γένος τὸν γάμον πολιτεύει τοῦτον.
ἤτω τις πιστός, ἤτω δυνατὸς γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω ἁγνὸς ἐν ἔργοις.
αὐτὸς ἀπὸ σαυτοῦ ἀπομεριμνήσας ἐντυχεῖν· οὐ γὰρ ἐπιτήδειον ἦν ἡμᾶς γράφειν, ἀκηκόαμεν δὲ καὶ δυνατόν σε πορίσαι προστάγματα εἰς τὸ τιμωρηθῆναι αὐτούς. γίνωσκε οὖν ἐντυχόντος Δημέου Φανίαι κατὰ Ἀλκέτου
τυχὼν ἐπιστάτου εἰσέλθω εἰς τοὺς ἀγῶνας οὓς ὁ βασιλεὺς προτίθησιν καὶ μὴ καταφθαρῶ ἐνταῦθα, δυνατὸς ὦ δʼ ἐμαυτῶι βοηθῆσαι. ἔρρωσθε. ἔτους ϛ, μηνὸς
κύριε, ἐλθεῖν πρὸς ἡμᾶς, καὶ εὐθέως γείνεται τὸ ἔργον· ἐξήτακα γὰρ, καὶ λέγουσιν ὅτι δυνατόν ἐστιν. ἀσπάζομαι τὴν Νόνναν καὶ τὸν γλυκύτατον Κωνστάντιν. ἀσπάζομαι Μαρτύριον. ἀσπάζομαι Εὐφρόνιν. ἀσπάζομαι Σύρον
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-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
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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 most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
The Greek word δέκα (i.e., *deka*) means 'ten.' It is an indeclinable number used in various contexts, including references to time, such as 'ten days' in Revelation 2:10. The entries note its use in classical literature and its connections to other numbers, but there is no significant disagreement among lexicons regarding its meaning.
δέκα, οἱ, αἱ. τά, [fr. Hom. down], ten: Mt. xx. 24, ete. θλίψις ἡμερῶν δέκα, i.e. to last a short time: Rey. ii. 10; ef. Dan. i. 12, 14; Num. xi. 19; Ter. heaut. 5, 1, 36 decem dierum vix mi est familia. Sexa-Svo, rare in the earlier writ., frequent in the later (see Passow 8. v. δέκα [esp. Soph. Lex. 5. v.; ef. W. 23 (22); Bp. Lghtft. on Gal. i. 18]), and in Sept.; i. q. δώδεκα, twelve: Acts xix. 7 and xxiv. 11, in both places LT Tr WH δώδεκα : [Rev. xxi. 16 Tdf. edd. 2, τ." [Sexa-<£, sixteen: Rev. xiii. 18 Lmrg. (Sept., al.) *] [δεκα-οκτώ for δέκα καὶ ὀκτώ, eighteen: Tdf. in Lk. xiii. 4, 11, but WH om. L Tr br. καί ; ef. s. v. καί, I. 1 b.*]
δέκα. The indeterminate use of δέκα to denote simply a period of time, which is found in Biblical Greek (Gen 2455, Numb , δεκαοκτω 1113, Dan 14, Rey 210), may be illustrated from P Petr IIT. 36 verso? where a prisoner complains that he has been harshly treated in prison—Awpa@t παραπολλύμενος μῆνές εἰσιν δέκα, *‘ p-rishing from hunger for the last ten months” ; and from a more literary source in the J/imes of Herodas I. 24 —Bék’ εἰσὶ μῆνες, during which a husband, who has gone on a journey to Egypt, does not write to his wife. See further Lumbroso in Archiv iv. p. 319 f., where some parallels are quoted from literary Kowy. Of course there is no proof that the above is not to be taken literally.
δέκα (deka) — ten.
δέκᾰ, οἱ, αἱ, τά,
indeclinable, ten, [Refs 8th c.BC+]the Ten, [Refs 5th c.BC+]; also οἱ δ. the Attic dialect Orators, [Refs 2nd c.AD+]; τὰ δέκα [ἔτη] ἀφ᾽ ἥβης those who are ten years past [Refs 5th c.BC+]; δ. ἄνδρες, = Latin decemviri, [Refs 2nd c.AD+] δεκᾰ-είς, [NT+4th c.BC+]; Thess. δεκαπέμπε [Refs 1st c.BC+]
δέκα
deka
a primary number; ten:--(eight-)een, ten.
δέκα
Indec.num.
ten
δέκα Some connect it with δάκτυλος, from the number of the fingers. ten, Lat. decem, Hom., etc.: —οἱ δέκα the Ten, Oratt.: οἱ δέκα [ἔτη] ἀφ᾽ ἥβης those who are ten years past 20 (the age of military service), Xen.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
27 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 27 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 149 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ὁ μὲν οὖν Σόλων ἑβδομάσι δέκα ταῖς εἰρημέναις καταριθμεῖ τὸν ἀνθρώπινον βίον.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
λέγει δὲ οὕτως καὶ ὁ προφήτης: Βασιλεῖαι δέκα ἐπὶ τῆς γῆς βασιλεύσουσιν, καὶ ἐξαναστήσεται ὄπισθεν μικρὸς βασιλεύς, ὃς ταπεινώσει τρεῖς ὑφ̓ ἓν τῶν βασιλέων.
Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι
ὧν αἱ γειτνίαι πρόκεινται. ἐπρίαντο Ἑτπεσοῦχος Νεχθανούφιος καὶ οἱ τούτου ἀδελφοὶ πρὸς χαλκοῦ ταλάντων δέκα . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεῦς ὁ ἀποδόμενος, ὃν
Λιβύης τοῦ Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου
χιλιάς (chilias) means 'a thousand' and is used in various contexts to denote the number one thousand or a very large quantity. It appears in several New Testament verses, including Luke 14:31 and Acts 4:4. The word is derived from the root for 'thousand' and has been used since ancient times, with references in classical literature as well.
χιλιάς, -άδος, ἡ
(< χίλιοι),
[in LXX for אֶלֶף ;]
the number one thousand, a thousand: Lk 14:31, Ac 4:4, I Co 10:8, Re 5:11 7:4-8 11:13 14:1, 3 21:16.†
χιλιάς, -ddos, ἡ, (χίλιοι), a thousand, the number one thousand: plur., Lk. xiv. 31; Acts iv. 4; 1 Co. x. 8; Rev. v. 11; vii. 4-8; xi. 18; xiv. 1-3; xxi. 16; Sept. for 7x, D278, [Hdt. on.]
χιλιάς. We may note P Oxy IV. 74218 (B.c. 2) (as amended Berichtigungen p. 328) ὅ]ρα ἐμὲ ἠγορακέναι πᾳρ[ὰ ΙΠόθο]υ τὴν χιλίαν δέσμην (δραχμῶν) δίεκάπΊεντε, “see I have bought from Pothus the thousand bundles for fifteen drachmae.” But Witkowski (Z//.? p. 128) understands τὴν χιλίαν δέσμην = ἑκάστην τὴν χιλιάδα δεσμῶν, as meaning “ αἵ fifteen drachmae for a bundle of a thousand.
χιλιάς (chilias) — thousand.
χῑλι-άς, άδος, ἡ:
genitive plural χιλιάδων [Refs 5th c.BC+]:—a thousand, [Refs 5th c.BC+]
2. generally, large number, [Refs 3rd c.BC+]; πολλαὶ χ., of lines of poetry, [Refs]
3. Χιλιάδες, αἱ, title of poem by [Refs 3rd c.BC+]
II. ={χιλιετηρίς}, [Refs]; Ῥωμαϊκὴ χ., title of work by Asinius Quadratus, [Refs 5th c.AD+]
χιλιάς
chilias
from 5507; one thousand ("chiliad"):--thousand.
see GREEK for 5507
χιλιάς, άδος, ἡ
n.f.
a thousand
χιλιάς χι_λιάς, άδος, the number one thousand, a thousand, Hdt., Aesch.; c. gen., πολλαὶ χιλιάδες ταλάντων Hdt.: —generally, a very large number, Theocr.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
thou'-zand ('eleph; chilioi).
See NUMBER.
23 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 23 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 147 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.
ἦσαν δὲ κατ’ ἐκεῖνον τὸν χρόνον τρεῖς μὲν ἱερεῖς, νεωκόρων δὲ πολλαὶ χιλιάδες.
στολὰς δὲ ἱερατικὰς τοῖς ἀρχιερεῦσι σὺν ποδήρεσιν ἐπωμίσι καὶ λογίῳ καὶ λίθοις χιλίας·
λέγει γὰρ ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ.
ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα τῶν γενημάτων πάντων· τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ
ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ δραχμὰς χιλίας διακοσίας. προπωλήτρια καὶ βεβαιώτρια τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Τιτῶς ἡ ἀποδομένη ἣν
τὸν ὁμολογοῦντα τὴν συμπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους παραχρῆμα διὰ χειρὸς ἀργυρίου κεφαλαίου δραχμὰς χιλίας διακοσίας καὶ βεβαιώσειν τὸν ὁμολογοῦντα τὰ κατὰ τὴν πρᾶσιν ταύτην διὰ παντὸς πάσῃ βεβαιώσει.
The Greek word ὑπαντάω (hupantao) means to go to meet or encounter someone, often used in both friendly and military contexts. It appears in various New Testament verses, including Matthew 8:28 and Luke 8:27. The word is built from a prefix meaning 'under' and a root meaning 'to meet.' There are some variations in usage noted by lexicographers, particularly regarding its application in military contexts.
ὑπ-αντάω, -@: 1 aor. ὑπήντησα; to go to meet, to meet: τινί, Mt. viii. 28; Lk. viii. 27; Jn. xi. 20, 30; xii. 18; also LT Tr WH in Mk. v. 2; Jn. iv. 51; and T Tr WH in Mt. xxviii. 9; Acts xvi. 16; [and T in Lk. xvii. 12 (so WH nore. but without the dat.) ]; ina military reference, of a hostile meeting: Lk. xiv. 31 L.TTrWH. (Pind., Soph., Eur., Xen., Joseph., Plut., Hdian., al.)
ὑπαντάω, “‘meet,” c. dat. pers. (ef. Proleg. p. 64), as in Mt 8% a/.: cf. P Lond 32° (beg. viii/A.D.?) (= 1. p. 230, Chrest. 1. p. 40) ὅστις οὖν ὑπαν[τ]ήσῃ αὐτοῖς ἐκ τῶν ὑπουργῶϊν. Other exx. of the verb are P Oxy IX. 119616 (a.p. 211-12) ὑπαντῶν τοῖς γεινομένοις μηνιαίοις, ‘‘ presenting myself at the regular monthly statements” (Ed.), and BGU I. 321?° (A.D, 216) τῇ δὲ ἀποδόσει μέχρι viv οὐχ ὑπήντησαν. Cf. also ὑπαπαντάω in P Strass II. τοι" (i/B.c.) καλῶς ποιήσεις ὑπαπαντήσας ἡμῖν τῆι ἵ.
ὑπαντάω (hupantaō) — to go meet.
ὑπαντ-άω,
Ionic dialect ὑπαντ-έω [Refs]: future -ήσομαι[Refs 1st c.AD+]: aorist -ήντησα[Refs 1st c.AD+], Doric dialect -άντᾱσα[Refs 5th c.BC+]:—come or go to meet, either as a friend, [Refs 5th c.BC+]; or in arms,[Refs 4th c.BC+]; ὑ. τινί [NT+5th c.BC+] [same place]; πρὸς τὸ [βῆμα] [Refs 3rd c.AD+]: also with genitive, ἀνδρῶν ἀγαθῶν παιδὸς ὑ. [Refs 5th c.BC+] just before:—later in middle, ὑπαντώμενος αὐτοῖς [Refs 2nd c.AD+]
2. meet, encounter, of a heavenly body, [Refs 2nd c.AD+]
II. metaphorically, meet, i. e. agree to, ταῖς τιμαῖς [Refs 2nd c.BC+]; present oneself at, τῇ ἀποδόσει [Refs 3rd c.AD+]; πρὸς τὴν ἀπόδοσιν [Refs 3rd c.AD+]
ὑπαντάω
hupantao
from 5259 and a derivative of 473; to go opposite (meet) under
(quietly), i.e. to encounter, fall in with:--(go to) meet.
see GREEK for 5259
see GREEK for 473
ὑπαντάω
v.
I meet
ὑπαντάω ionic -έω fut. -ήσομαι aor1 -ήντησα to come or go to meet, either as a friend or in arms, τινί Xen., etc.:—also c. gen., Soph.
metaph. to meet, reply or object to, τινί Eur.
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
met, adjective (yashar; axios): Various words are employed to express meetness, the sense of what is proper, worthy, or fit. We have yashar, "straight," "upright," "right" (2Ki 10:3, "meetest"; Jer 26:14, the Revised Version (British and American) "right"); yashar (Jer 27:5, the Revised Version (British and American) "right"); yosher (Pr 11:24, the Revised Version margin "what is justly due"); 'arikh, Aramaic "meet" (Ezr 4:14); bene, "sons of" (De 3:18, the King James Version "meet for the war," margin "Hebrew sons of power," the Revised Version (British and…
10 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 10 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
Τὴν δ’ αἰτίαν ἐπιφέρει, δι’ ἣν τόπῳ ὑπήντησεν·
ἔδοξα γὰρ παρὰ ποταμὸν βαδίζων βόας ἰδεῖν εὐτραφεῖς ἅμα καὶ μεγέθει διαφερούσας ἑπτὰ τὸν ἀριθμὸν ἀπὸ τοῦ νάματος χωρεῖν ἐπὶ τὸ ἕλος, ἄλλας δὲ ταύταις τὸν ἀριθμὸν παραπλησίας ἐκ τοῦ ἕλους ὑπαντῆσαι λίαν κατισχνωμένας καὶ δεινὰς ὁραθῆναι, αἳ…
ἑπτά · ἀλλʼ ἐπεὶ τῇ μὲν ὑποσχέσει συνέθεντο, τῇ δὲ ἀποδόσει μέχρι νῦν οὐχ ὑπήντησαν, ἀναγκαίως τὴν ἐπὶ σὲ καταφυγὴν ποιοῦμαι καὶ ἀξιῶ ἀχθῆναι τοὺς ἐγκαλουμένους Πανοῦφιν Στοτοήτεως καὶ
ἑπτά . ἀλλʼ ἐπεὶ τῇ μὲν ὑποσχέσει συνέθεντο, τῇ δὲ ἀποδόσει μέχρι νῦν οὐχ ὑπήντησαν, ἀναγκαίως τὴν ἐπίδοσιν τῶν βιβλιδίων ποιοῦμαι, ἅπερ ἀξιῶ ἐν καταχωρισμῷ γενέσθαι εἰς τὸ μένειν
ἑπτά . ἀλλʼ ἐπεὶ τῇ μὲν ὑποσχέσει συνέθεντο, τῇ δὲ ἀποδόσει μέχρι νῦν οὐχ ὑπήντησαν, ἀναγκαίως τὴν ἐπὶ σὲ καταφυγὴν ποιοῦμαι καὶ ἀξιῶ ἀχθῆναι τοὺς ἐνκαλουμένους Πανοῦφιν Στοτοήτεως καὶ
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
wun.
See NUMBER.
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 μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 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 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
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.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The Greek word εἴκοσι (transliterated as eikosi) means 'twenty' and is indeclinable. It appears in several New Testament verses, including Luke 14:31 and Acts 27:28. The word has various forms in different dialects, but the standard form is used in the New Testament and papyri.
εἴκοσι, and not εἴκοσιν, is the regular form in the papyri even before a vowel, as in the best MSS. of Ac 1 esc BG UE: 644." (A.D. 69) εἴκοσι 4, 26. 1. 267" (a.d. 199) εἴκοσι ἀριθμῴ, P Grenf II. 59" (a.p. 189) εἴκοσι ἀπό. Cronert Mem. Herc. p. 141 n.* notes only one exception, P Grenf IT. 75" (A.D. 305) τάλαντα εἴκοσιν, ἃ πλήρωσέν (1 ἐπλήρωσέν) pot: see also Mayser Gr. p. 239.
εἴκοσι (eikosi) — twenty.
εἴκοσι
(for εἴκοσιν see below), Attic dialect, Ionic dialect, also [Refs 4th c.AD+]:—indeclinable, twenty, [Refs 8th c.BC+] more frequently in Epic dialect form ἐείκοσι, before a vowel ἐείκοσιν, [Refs]; Doric dialect ϝίκατι [Refs]; ϝείκατι [Refs]; Laconian dialect βείκατι [Refs 5th c.AD+]; εἴκατι [Refs 8th c.BC+]; ϝείκατι and εἴκατι are late spellings of (ϝ) ῑκατ; εἴκοσι is contraction from *εϝῑκοσι. Cf. Latin vīginti, Sanskrit viṃśatis. εἴκοσιν is the only form used by [Refs 6th c.BC+]; εἴκοσι ἔτη, εἴκοσι ἡμερῶν, [Refs]
εἴκοσι
eikosi
of uncertain affinity; a score:--twenty.
εἴκοσι
Indec.num.
twenty
εἴκοσι eikosi 11x
twenty, Lk. 14:31; Acts 27:28
εἴκοσι indecl., twenty, Lat. viginti, Il., etc.; also in epic form ἐείκοσι, before a vowel ἐείκοσιν, id. Il.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
twen'-ti.
See NUMBER.
12 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 11 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 118 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 πάλιν ὁ ἐν τριπλασίονι λόγῳ παραυξηθεὶς ἀπὸ μονάδος ἕβδομος, ὁ ἑπτακόσια εἰκοσιεννέα, τετράγωνος μὲν πολυπλασιασθέντος ἐφ’ αὑτὸν τοῦ ἑπτὰ καὶ εἴκοσι, κύβος δὲ τοῦ ἐννέα ἐφ’ αὑτὸν ἐννάκις.
συνετέμνετο γὰρ ἤδη τοῖς ἀνθρώποις τὸ ζῆν καὶ βραχύτερον ἐγίνετο μέχρι τῆς Μωυσέος γενέσεως, μεθʼ ὃν ὅρος ἦν τοῦ ζῆν ἑκατὸν ἔτη πρὸς τοῖς εἴκοσι τοσαῦθʼ ὁρίσαντος τοῦ θεοῦ, ὅσα καὶ Μωυσεῖ συνέβη βιῶναι.
Ἣν εἶδον, ἀδελφοί, μετὰ ἡμέρας εἴκοσι τῆς προτέρας ὁράσεως τῆς γενομένης, εἰς τύπον τῆς θλίψεως τῆς ἐπερχομένης.
τοῖς δυσὶ ἀλλήλων ἐνγύοις μετὰ κυρίου τῆς Δημητροῦτος … … ειδωνος ὡς ἐτῶν εἴκοσι πέντε οὐλὴ χειρὶ δεξιᾷ εἰς ἔκτισιν ἀργυρίου ἐπισήμου νομίσματος κεφαλαίου δραχμὰς ἕκατον εἴκοσι τέσσαρας
ἀριστερᾶς ἀπέχειν παρʼ αὐτοῦ τὸν ὁμολογοῦντα παραχρῆμα διὰ χειρὸς ἐξ οἴκου ἀργυρίου δραχμὰς ἑκατὸν εἴκοσι αἵ εἰσιν λοιπαὶ ὧν ὤφειλεν αὐτῷ ὁ ἀδελφὸς Πανεφρίμις καθʼ ὁμολογίαν τελειωθεῖσαν διὰ τοῦ
ἀριστερῷ ἀπέχειν παρʼ αὐτῶν τὸν ὁμολογοῦντα παραχρῆμα διὰ χειρὸς ἐξ οἴκου ἀργυρίου δραχμὰς διακοσίας εἴκοσι τέσσαρας ἃς ὤφειλαν αὐτῷ καθʼ ὁμολογίαν τελειωθεῖσαν διὰ τοῦ ἐν κώμῃ Σοκνοπαίου Νήσου γραφείου
χιλιάς (chilias) means 'a thousand' and is used in various contexts to denote the number one thousand or a very large quantity. It appears in several New Testament verses, including Luke 14:31 and Acts 4:4. The word is derived from the root for 'thousand' and has been used since ancient times, with references in classical literature as well.
χιλιάς, -άδος, ἡ
(< χίλιοι),
[in LXX for אֶלֶף ;]
the number one thousand, a thousand: Lk 14:31, Ac 4:4, I Co 10:8, Re 5:11 7:4-8 11:13 14:1, 3 21:16.†
χιλιάς, -ddos, ἡ, (χίλιοι), a thousand, the number one thousand: plur., Lk. xiv. 31; Acts iv. 4; 1 Co. x. 8; Rev. v. 11; vii. 4-8; xi. 18; xiv. 1-3; xxi. 16; Sept. for 7x, D278, [Hdt. on.]
χιλιάς. We may note P Oxy IV. 74218 (B.c. 2) (as amended Berichtigungen p. 328) ὅ]ρα ἐμὲ ἠγορακέναι πᾳρ[ὰ ΙΠόθο]υ τὴν χιλίαν δέσμην (δραχμῶν) δίεκάπΊεντε, “see I have bought from Pothus the thousand bundles for fifteen drachmae.” But Witkowski (Z//.? p. 128) understands τὴν χιλίαν δέσμην = ἑκάστην τὴν χιλιάδα δεσμῶν, as meaning “ αἵ fifteen drachmae for a bundle of a thousand.
χιλιάς (chilias) — thousand.
χῑλι-άς, άδος, ἡ:
genitive plural χιλιάδων [Refs 5th c.BC+]:—a thousand, [Refs 5th c.BC+]
2. generally, large number, [Refs 3rd c.BC+]; πολλαὶ χ., of lines of poetry, [Refs]
3. Χιλιάδες, αἱ, title of poem by [Refs 3rd c.BC+]
II. ={χιλιετηρίς}, [Refs]; Ῥωμαϊκὴ χ., title of work by Asinius Quadratus, [Refs 5th c.AD+]
χιλιάς
chilias
from 5507; one thousand ("chiliad"):--thousand.
see GREEK for 5507
χιλιάς, άδος, ἡ
n.f.
a thousand
χιλιάς χι_λιάς, άδος, the number one thousand, a thousand, Hdt., Aesch.; c. gen., πολλαὶ χιλιάδες ταλάντων Hdt.: —generally, a very large number, Theocr.
Noun-GPF — Noun · genitive · plural · femininegenitive — of, from, belonging to.
Agrees with anything else marked plural feminine.
N-GPF Part of Speech: Noun Case: Genitive Number: Plural Gender: Feminine
thou'-zand ('eleph; chilioi).
See NUMBER.
23 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 23 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 147 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.
ἦσαν δὲ κατ’ ἐκεῖνον τὸν χρόνον τρεῖς μὲν ἱερεῖς, νεωκόρων δὲ πολλαὶ χιλιάδες.
στολὰς δὲ ἱερατικὰς τοῖς ἀρχιερεῦσι σὺν ποδήρεσιν ἐπωμίσι καὶ λογίῳ καὶ λίθοις χιλίας·
λέγει γὰρ ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ.
ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα τῶν γενημάτων πάντων· τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ
ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ δραχμὰς χιλίας διακοσίας. προπωλήτρια καὶ βεβαιώτρια τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Τιτῶς ἡ ἀποδομένη ἣν
τὸν ὁμολογοῦντα τὴν συμπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους παραχρῆμα διὰ χειρὸς ἀργυρίου κεφαλαίου δραχμὰς χιλίας διακοσίας καὶ βεβαιώσειν τὸν ὁμολογοῦντα τὰ κατὰ τὴν πρᾶσιν ταύτην διὰ παντὸς πάσῃ βεβαιώσει.
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-PNP-DSM — Verb · present · no voice stated · participle · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
V-PNP-DSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Dative Number: Singular Gender: Masculine
642 occurrences in the New Testament, rendered 91 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 635 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
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-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος