Luke 20:7 — Word Study
N1904καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
BSAAndkai they answeredapokrinō▸ [that they could not tell, made no reply] notmē to knoweidō■ from where.pothen [whence, from what source, originated, came]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἀπεκρίθησαν | they answered | Verb, aorist, middle deponent |
| μὴ | not | Particle, negative |
| εἰδέναι | to know | Verb, perfect, active |
| πόθεν. | from where. | Adverb, interrogative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they answered that they did not know where it was from. |
| KJV | And they answered, that they could not tell whence it was. |
| ASV | And they answered, that they knew not whence it was. |
| YLT | And they answered, that they knew not whence [it was], |
| WEB | They answered that they didn’t know where it was from. |
| BBE | And they made answer that they had no idea where it came from. |
Where they part company is ἀπεκρίθησαν — see How Translations Differ.
The sentence features a main clause followed by two subordinate clauses, illustrating the structure of their response.
4 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbἀποκρίνομαι
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 20:7
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 Challenge of Jesus' Authoritygenerated
Luke 20:7 shows the religious leaders' reluctance to answer Jesus' question about the authority of John the Baptist. They feared the repercussions of their answer, as the crowd believed John was a prophet. This moment illustrates the tension between Jesus and the religious authorities, who were often challenged by His teachings and actions. Their inability to provide a straightforward answer reflects their political and social concerns, similar to how leaders often navigate difficult questions today.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 6:9–10 | And He replied: “Go and tell this people, ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ |
| 2 | Isaiah 26:11 | O LORD, Your hand is upraised, but they do not see it. They will see Your zeal for Your people and be put to shame. The fire set for Your enemies will consume them! |
| 3 | Isaiah 29:9–12 | Stop and be astonished; blind yourselves and be sightless; be drunk, but not with wine; stagger, but not from strong drink. |
| 4 | Isaiah 41:28 | When I look, there is no one; there is no counselor among them; when I ask them, they have nothing to say. |
| 5 | Isaiah 42:19–20 | Who is blind but My servant, or deaf like the messenger I am sending? Who is blind like My covenant partner, or blind like the servant of the LORD? |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — ἀπεκρίθησαν, apokrinōgenerated
The verb ἀπεκρίθησαν (apokrinō) means 'they answered' and is an aorist middle deponent indicative form. This indicates a completed action in the past where the subject responded to a question or situation. It is commonly used in dialogues throughout the New Testament, emphasizing the act of providing a reply.
The choice of this verb suggests a formal response, highlighting the expectation that the leaders should have a clear answer. Their failure to do so indicates a deeper conflict and their unwillingness to confront the truth about John's authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'So they answered that they did not know where it was from.' This aligns with the KJV, which states, 'And they answered, that they could not tell whence it was.' Both versions capture the essence of the leaders' uncertainty.
However, variations arise with the word πόθεν. The ASV, KJV, and others use 'whence,' while translations like the BBE and NETB opt for 'came.' This difference highlights the translators' choices in conveying the sense of origin.
Sentence Structuregenerated
The main verb of the sentence is ἀπεκρίθησαν, they answered, which governs the entire statement. The structure consists of a main clause followed by a subordinate clause providing the content of their answer.
The phrase 'that they did not know where it was from' serves as the object of the verb. This construction emphasizes their lack of knowledge and the nature of their response.
Septuagint Backgroundgenerated
The verb ἀπεκρίθησαν (apokrinō), meaning "they answered," appears in the Septuagint in 118 verses, rendering the Hebrew word עוּן (ʿûn), which can mean to answer or respond. This choice emphasizes the act of responding in a context where the authority or source of a question is being challenged.
The negation μὴ (mē), meaning "not," corresponds to the Hebrew אַל (ʾal), reinforcing the denial or refusal to acknowledge something. The phrase πόθεν (pothen), meaning "from where," aligns with various Hebrew expressions for questioning origin, enhancing the inquiry about the source of authority.
In plain words — the whole versegenerated
Luke 20:7 shows the religious leaders responding to Jesus by saying they did not know the origin of John's authority. Their fear of the people and desire to avoid conflict led them to give a vague answer, reflecting their political concerns.
Frequently Asked Questionsgenerated
They were afraid of the people's reaction, as they believed John was a prophet, and admitting they did not know could lead to backlash.
It shows their unwillingness to confront the truth and their prioritization of self-preservation over honesty.
Like the religious leaders, modern leaders may avoid direct answers to protect their interests or maintain public favor.
We can learn the importance of being truthful and transparent, even in challenging situations.
Reflection Questionsgenerated
- In what areas of my life do I find it difficult to be honest about what I know?
- How can I ensure that I prioritize truthfulness over fear of consequences?
- What are some ways I can encourage others to seek the truth, even when it's uncomfortable?
- How do I respond when faced with questions that challenge my beliefs or understanding?
The early church on this verse — how the Fathers read it
Bede comments on this passage, noting the leaders' refusal to acknowledge the truth about John's authority.
And they answered that they did not know whence he was. And Jesus said to them: Neither do I tell you by what authority I do these things. I do not tell you what I know, because you do not wish to confess what you know.
Bede explains that the leaders' unwillingness to confess their knowledge reflects their internal conflict and fear.
Early Church Fathers on Luke 20 →Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Luke 20:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 7 And they answered, that they could not tell whence it was.
Read John Gill on Luke 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders, For the exposition,
Read Robert Jamieson on Luke 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXX. (1-8) And it came to pass.—See Notes on Matthew 21:23-27; Mark 11:27-33. And preached the gospel.—The Greek verb (to evangelise) is one specially characteristic of St. Luke. Neither St. Mark nor St. John use it at all; St. Matthew once only (Matthew 11:5), in a passive sense; St. Luke ten times in the Gospel, fifteen times in the Acts. So in the Epistles, neither St. John nor St. James use it; St. Peter once; St. Paul twenty times. It, too, was clearly one of the words which the two friends and fellow-workers had in common. Came upon him.—The Greek word, like the English, expresses something of a sudden, and, it might be, concerted movement.
Read Charles John Ellicott on Luke 20 →CambridgeThe Cambridge Bible for Schools and Colleges7. they could not tell] Rather, did not know. A wise answer in cases of real uncertainty, as the Hebrew proverb taught—“Learn to say I do not know;” but a base answer when they had an opinion but did not dare to avow it; and doubly base in the matter of a question on which it was their plain duty to have arrived at a judgment. To be reduced to this ignominious necessity of confessing ignorance (though “we know” was one of their favourite phrases, John 9:24, &c.) was a public humiliation which they had brought upon themselves.
Read Cambridge on Luke 20 →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
So they answered that they did not know where it was from.
They answered that they didn’t know where it was from.
So they answered that they did not know where it was from.
So they replied that they did not know where it came from.
Tyndale line
And they answered, that they could not tell whence it was.
And they answered, that they knew not whence it was.
And they answered, that they knew not whence it was.
And they answered, that they could not tell whence it was .
Therefore they answered, that they could not tell whence it was.
Strictly literal
And they answered, they did not know whence.
And they answered, that they knew not whence [it was],
And they answered that they did not know from where [it was],
So they answered that they did not know where it came from.
From the Latin
And they answered, that they knew not whence it was.
Simplified
So they answered, “We don't know where it came from.”
And they made answer that they had no idea where it came from.
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.
Et responderunt se nescire unde esset.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܡܪܘ ܠܗ ܕܠܐ ܝܕܥܝܢܢ ܡܢ ܐܝܡܟܐ ܗܝ
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.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
The standard critical text of the New Testament.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
The previous edition, still widely cited.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
The Society of Biblical Literature edition, freely licensed.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
An independent critical text built from the oldest witnesses then known.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
A recent critical edition following documentary evidence closely.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
The reading of the majority of surviving manuscripts.
καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 20:7
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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀποκρίνομαι (apokrinomai) is built from the prefix ἀπο- and the root κρίνω, meaning to separate or distinguish. It primarily means to answer or reply, often in a context where a response is expected. In the New Testament, it appears in various forms, particularly in legal or conversational contexts, such as in Matthew 3:15 and John 1:49.
ἀποκρίνομαι. Syil 928°? (Magnesia, early 11,8.6.) περὶ ταύτης τῆς] χώρας τῆς παρὰ IIpinvéwy ἀποκεκριμένης οὔσης shows the old ἀποκρίνω in passive. For the combination of pf. partic. and ὦν, cf. Col 12. In P Ryl II. 122" (a.p. 127) εἰς τὸ κἀμὲ δύνασθαι ἀποκριθῆναι τῶι δημοσίωι, ‘enabling me thus to fulfil my duties towards the Treasury” (Edd.), we have an , ἀποκρίνομαι isolated ex. of the passive aor. not meaning ‘‘answer.” This latter, so overwhelmingly predominant in NT, is rather surprisingly uncommon in the non-literary Kow#. Early inscriptional instances are Sy// 328" (8.6. 84) ἀπεκρίθην κα]λῶς [αὐτ]όν [τε δεδωἸκέναι kal KrA., 24. 307%! (B.C. 150-47) ἔδοξεν... τούτοις φιλανθρώπως ἀποκριθῆναι, 25. 9305: (B.C. 112), same phrase: the last two are senatus consulta, starting in Latin. Similarly the dialectic Sy// 654° (Ὁ ii/B.c.) ἀποκριθῆμεν τοῖς πρεσβευταῖς διότι KTA. Mayser, p. 379…
Read the full entry →ἀποκρίνω (apokrinō) — to answer.
ἀποκρίνω [ῑ],
future -κρῐνῶ, set apart, probably in [Refs 7th c.BC+]:—passive, to be parted or separated, ἀποκρινθέντε parted from the throng (of two πρόμαχοι), [Refs 8th c.BC+]; of the elements in cosmogony, [Refs 5th c.BC+]; ἀποκεκρίσθαι εἰς ἓν ὄνομα to be separated and brought under one name, [Refs 5th c.BC+]; οὐ βεβαίως ἀπεκρίθησαν, of combatants, separated without decisive result, [Refs]
2. in Medicine texts in passive, to be distinctly formed, [Refs 5th c.BC+]; of the embryo, [Refs 4th c.BC+]; τὰ ἐν τῷ σώματι -όμενα bodily secretions, [Refs 5th c.BC+]; but ἐς τοῦτο πάντα ἀπεκρίθη all illnesses determined or ended in this alone, [Refs 5th c.BC+]are voided, [Refs 4th c.BC+]
ἀποκρίνομαι
apokrinomai
from 575 and krino; to conclude for oneself, i.e. (by implication) to
respond; by Hebraism (compare 6030) to begin to speak (where an
address is expected):--answer.
see GREEK for 575
see HEBREW for 06030
ἀποκρίνομαι
v.
I answer, reply
Verb-ADI-3P — Verb · aorist · middle deponent · indicative · third person · pluralaorist middle deponent indicative — a completed action, viewed as a whole.
V-ADI-3P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Plural
247 occurrences in the New Testament, rendered 23 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 231 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 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.
ὁ δὲ ἀποκρίνεται ὅτι, ὦ ψευδοδοξοῦσα, οὐκ ἔστιν ὁ νοῦς αἴτιον οὐδενός, ἀλλ’ ὁ πρὸ τοῦ νοῦ θεός·
ἐκ μέντοι τῶν κλάδων ἀνίησι κάλυκα προσεχῆ τῷ κλωνί, περίεισι δʼ αὐτὴν ἔλυτρον, ὅπερ ἀποκρίνεται κατʼ αὐτὸ πρὸς τὸν καρπὸν μεταβαλεῖν ἠργμένης·
ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων: Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν: ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη: Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ̓ εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ:…
Δίδυμος· ὅλως ἀμφοδογραμματεὺς οὐ καθίστησιν σιτολόγον. ἐκεῖνος· σὺ αὐτοὺς εἰσέδωκας ἐργολαβῆσαι θέλων. Πομπήιος Πλάντας ἀποκρίνεται· Ἑρμαῖος ὁ ἀδελφὸς … πράγματι ε … … … … ματι εἰργολάβησεν … Πομπήιος
γὰρ επ … … ἁπλῆς πράσεως … τ … … εἶπεν· τί πρὸς ταῦτα ἀποκρίνῃ; … … αι καὶ μηδε … … … η τοῖς ονη … … βοηθῆσαι
περιγραφῇ τῇ ἐμῇ ταῦτα βασταχθῇ καὶ παραπόληται τῷ ταμίῳ. Φαῦστος ἐπύθετο· ὑπὸ τίνος βασταχθῇ; ἀπεκρίνατο· ὑπὸ τῶν σιτολόγων καὶ τῶν ἄλλων. ἐὰν οὖν σοι δοκῆι, κατάστησόν τινας ἐπακολουθοῦντας. Φαῦστος
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
Verb-RAN — Verb · perfect · active · infinitiveperfect active infinitive — a past action whose result still stands.
V-RAN Part of Speech: Verb Tense: peRfect Voice: Active Mood: iNfinitive TVM equivalent: G5760
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
πόθεν (pothen) is an adverb meaning 'whence' or 'from where.' It covers various contexts, including place, origin, and cause. The New Testament uses it in verses like Matthew 15:33 and Revelation 2:5. The lexicons note its interrogative use and its application in expressing surprise or negation.
πόθεν, adv., [fr. Hom. down], whence ; a. of place, from what place: Mt. xv. 33; LK. xiii. 25, 27; Jn. iii. 8; vi. 55 viii. 14; ix. 29, 30; xix. 9; Rev. vii. 13; from what condition, Rev. ii. 5. b. of origin or source, i.q. from what author or giver: Mt. xiii. [27], 54, 56; xxi. 25; Mk. vi. 2; Lk. xx. 7; Jn. ii. 9; Jas. iv. 1; from what parentage, Jn. vii. 27 sq. (ef. vi. 42), see Meyer ad loc. c. of cause, how is it that? how can it be that? Mk. viii. 4; xii. 37; Lk. i. 43; Jn. i. 48 (49); iv. 11.
πόθεν, “whence ’’’: P Oxy II. 2371. 88. (Α. Ὁ. 186) δηλοῦντες πόθεν ἕκαστος τῶν ὑπαρχόντων καταβέβηκεν εἰς αὑτοὺς ἡ κτῆσ{ελις, ‘severally declaring the sources from which the property acquired has come into their possession” (Edd.). For the enclitic ποθέν, cf. P Tebt 11. 423? (early iii/a.D.) δή[λω]σόν μοι ταχ[έως] ἵνα πίέμψω ποθὲν αὐτοῖς pérpla τιν]ά, ‘‘tell me at once in order that I may send a few measures to them from somewhere” (idd.), and for πόθεν = ‘thow,” see Mk 1257, Jn 148 and 6° (Field Moves, p. 91).
πόθεν (pothen) — whence.
πόθεν,
Ionic dialect κόθεν:
I. interrogative adverb whence?
I.1. of Place, εἰρώτα.., τίς εἴη καὶ π. ἔλθοι [Refs 8th c.BC+]
I.2. of origin, π. γένος εὔχεται εἶναι from what stock he avows that he is by descent, [Refs 8th c.BC+]
I.3. in speaking, π. ἄρξωμα; [Refs 5th c.BC+]
I.4. of the cause, whence? wherefore? π. χοὰς ἔπεμψε; ἐκ τίνος λόγο; [Refs 4th c.BC+]; to express surprise or negation, π. γὰρ ἔσται βιοτ; i.e. οὐδαμόθεν, [NT+5th c.BC+]how can it be? impossible! nonsense! [Refs 5th c.BC+]; π. γά; [Refs 5th c.BC+]
I.5. with Verbs of finding, taking, purchasing, etc., π. ἂν πριαίμην ῥῖν; [Refs 5th c.BC+]
πόθεν
pothen
from the base of 4213 with enclitic adverb of origin; from which (as
interrogative) or what (as relative) place, state, source or
cause:--whence.
see GREEK for 4213
πόθεν
Irg.adv.
whence
πόθεν interrog. adv. whence?
of place, ἠρώτα, τίς εἴη καὶ π. ἔλθοι Od.; ποῖ δὴ καὶ πόθεν; Plat.;—c. gen., τίς πόθεν εἶς ἀνδρῶν; who and from what country art thou? Il.; πόθεν γῆς; Eur.
of origin, πόθεν γένος εὔχεται εἶναι; from what source does he boast that his race is? Od.
in speaking, π. ἄρξωμαι; Aesch.
of the cause, whence? wherefore? id. Aesch.; alone, πόθεν; how can it be? impossible! Eur., Ar.
Adv-I — Adverb · interrogativeadverb — it qualifies the verb, and never changes form.
ADV-I ADVerb or adverb and particle combined Interrogative
29 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 29 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 19 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.
πόθεν δὲ ἦλθεν ἡ ψυχή, ποῖ δὲ χωρήσει, πόσον δὲ χρόνον ἡμῖν ὁμοδίαιτος ἔσται;
Ἐπειδὴ δὲ πάντα σχεδὸν ἐκ τῆς τοῦ νομοθέτου σοφίας ἡμῖν ἀνήρτηται Μωυσέος, ἀνάγκη μοι βραχέα περὶ ἐκείνου προειπεῖν, ὅπως μή τινες τῶν ἀναγνωσομένων διαπορῶσι, πόθεν ἡμῖν ὁ λόγος περὶ νόμων καὶ πράξεων ἔχων τὴν ἀναγραφὴν ἐπὶ τοσοῦτον φυσιολογίας…
ἀλλὰ πόθεν ἐκείνοις ταῦτα νοῆσαι ἢ συνιέναι;
ασταθη εἰς Ὀξύρυγχα ἄλλας δραχμὰς κ ὥστʼ εἶναι τοῦ ταλάντου σύνπαντι δραχμὰς ξη· ἐρεῖς πόθεν σοι ἡ ἀκρίβεια … … Ἡρακλᾶς ὁ γραμματεὺς Σιρίωνος Ἰσχὰς λεγόμενος … … σιν
εἶπον καὶ Ὡρίωνι ἵνα καὶ αὐτὸς πέμψῃ πόθεν λάβω καὶ τὴν αὐτοῦ. Καλποῦρνιος Ὀννόφρι χαίρειν. καλῶς ποιήσεις πέμψας μοι φάσιν πόθεν δύναμαι
βιβλιδίου Εὐδαίμονος Ἑρμαίου, προσελθόντος Διονυσίου, καὶ ἀναγνωσθέντος τοῦ ἐπιδοθέντος ὑπὸ αὐτοῦ βιβλιδίου, Φιλώτας εἶπεν· πόθεν ἦν ὁ καταλιπὼν Εὐδαίμονα ἐπίτροπον; Ἀπολλώνιος νεώτερος εἶπεν· Ῥωμαῖος ὢν κατῴκησεν ἐν Ἰβιῶνι…