Luke 22:2 — Word Study
N1904καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
BSAAndkai were seekingzēteō▸ theho chief priestsarchiereus [high-ranking Jewish leaders] andkai theho scribesgrammateus [teachers of the law] <the>ho howpōs [seeking how] they may executeanaireō▸ [kill him, destroy him] him;autos they were afraidphobeō▸ [were in awe of, revered] forgar of theho people.laos [the crowd, the nation]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἐζήτουν | were seeking | Verb, imperfect, active |
| οἱ | the | Article, nominative, plural |
| ἀρχιερεῖς | chief priests | Noun, nominative, plural |
| καὶ | and | Conjunction |
| οἱ | the | Article, nominative, plural |
| γραμματεῖς | scribes | Noun, nominative, plural |
| τὸ | <the> | Article, accusative, singular |
| πῶς | how | Adverb, interrogative |
| ἀνέλωσιν | they may execute | Verb, second aorist, active |
| αὐτόν· | him; | Personal pronoun, accusative, singular |
| ἐφοβοῦντο | they were afraid | Verb, imperfect, no voice stated |
| γὰρ | for | Conjunction |
| τὸν | of the | Article, accusative, singular |
| λαόν. | people. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and the chief priests and scribes were looking for a way to put Jesus to death; for they feared the people. |
| KJV | And the chief priests and scribes sought how they might kill him; for they feared the people. |
| ASV | And the chief priests and the scribes sought how they might put him to death; for they feared the people. |
| YLT | and the chief priests and the scribes were seeking how they may take him up, for they were afraid of the people. |
| WEB | The chief priests and the scribes sought how they might put him to death, for they feared the people. |
| BBE | And the chief priests and the scribes were looking for a chance to put him to death, but they went in fear of the people. |
Where they part company is ἀνέλωσιν — see How Translations Differ.
The sentence has one main clause with two subordinate phrases explaining the action and the reason behind it.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbζητέω
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 22:2
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 Plot Against Jesusgenerated
Luke 22:2 describes a critical moment when the chief priests and scribes were actively seeking a way to kill Jesus. Their fear of the people played a significant role in their plotting, revealing the tension between the religious leaders and the public during this pivotal time in the narrative leading to the crucifixion. This context highlights the growing animosity towards Jesus and the desperation of the leaders to eliminate Him before the Passover, as also seen in Luke 19:47–48 and Luke 20:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 19:47–48 | Jesus was teaching at the temple every day, but the chief priests, scribes, and leaders of the people were intent on killing Him. |
| 2 | Luke 20:19 | When the scribes and chief priests realized that Jesus had spoken this parable against them, they sought to arrest Him that very hour. But they were afraid of the people. |
| 3 | Psalm 2:1–5 | Why do the nations rage and the peoples plot in vain? |
| 4 | Matthew 21:38–45 | But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and take his inheritance.’ |
| 5 | Matthew 26:3–5 | At that time the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ἀναιρέω, anaireōgenerated
The verb ἀναιρέω means 'to kill' or 'to destroy,' and is in the subjunctive mood here, suggesting a potential action that the chief priests and scribes were considering. This verb carries a sense of urgency and intent, as they sought a way to execute their plan against Jesus.
The choice of this word reflects the gravity of their intentions and the lengths they were willing to go to eliminate a perceived threat to their authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as put Jesus to death, which is echoed in the KJV and ASV. These versions maintain the serious nature of the leaders' intentions.
However, the Young's Literal Translation uses take him up, which presents a less direct approach to their intent, while the NET Bible opts for execute, emphasizing the action of killing.
Sentence Structuregenerated
The main verb of the sentence is ἐζήτουν, were seeking, which governs the action of the chief priests and scribes. This verb is followed by an adverbial phrase πῶς, how, indicating the manner in which they were seeking.
The structure reveals that the subject is plural, referring to both the chief priests and scribes, and the object of their seeking is the action of killing Jesus, which is expressed in the subjunctive mood with ἀνέλωσιν.
Septuagint Backgroundgenerated
In Luke 22:2, the word ἐζήτουν (zēteō), meaning 'were seeking,' corresponds to the Hebrew words בָּקַשׁ (baqash) and דָּרַשׁ (darash), both of which convey the act of seeking or searching. This choice emphasizes the deliberate and intense nature of the chief priests and scribes' pursuit of a way to eliminate Jesus.
The term γραμματεῖς (grammateus), translated as 'scribes,' aligns with the Hebrew סָפַר (safar), which refers to those who recount or relate information, highlighting their role as authoritative figures in interpreting the law. Additionally, ἐφοβοῦντο (phobeō), meaning 'they were afraid,' corresponds to יָרֵא (yare), indicating their fear of the λαόν (laos), or 'people,' suggesting that their actions were influenced by public sentiment.
In plain words — the whole versegenerated
Luke 22:2 shows that the chief priests and scribes were looking for a way to kill Jesus because they feared the people. This indicates their desperation and the tension in the atmosphere as they plotted against Him.
Frequently Asked Questionsgenerated
It indicates that the chief priests and scribes were actively looking for a method to execute their plan against Jesus, showing their determination to eliminate Him.
They feared the people because Jesus had gained a significant following, and any action against Him could provoke a backlash from the crowd.
Their actions illustrate how fear can drive leaders to make desperate and unethical decisions, especially when their authority is threatened.
This verse sets the stage for the conspiracy against Jesus, highlighting the growing animosity that ultimately leads to His arrest and crucifixion.
Reflection Questionsgenerated
- What fears might lead me to make unethical decisions in my own life?
- How can I stand firm in my beliefs, even when facing opposition from others?
- In what ways can I support those who are marginalized or oppressed, as Jesus did?
- What does this passage teach me about the consequences of fear in leadership?
The early church on this verse — how the Fathers read it
Bede comments on this passage, noting the fear of the chief priests and scribes as they sought to kill Jesus, reflecting the tension of the time.
And the chief priests and the scribes sought how they might kill him. For they feared the people. These things, two days before the Passover, Matthew testifies, having assembled the chief priests, and the elders of the people,
Bede points out that the actions of the chief priests and scribes were motivated by fear of the people, emphasizing the political and social dynamics at play.
Early Church Fathers on Luke 22 →Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Luke 22:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the chief priests and Scribes,.... Matthew adds, "and the elders of the people"; which made up the great sanhedrim and council of the nation; these met together, not in their usual place the
Read John Gill on Luke 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the feast of unleavened bread drew nigh, which is called the Passover. For the exposition see the notes at Mark 14:1-2; Mark 14:10-11, with the corresponding Remarks at the close of that section.
Read Robert Jamieson on Luke 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 And the chief priests and scribes sought how they might kill him; for they feared the people. Ver. 2. How they might kill him] Not put him to death as judges, but kill him as cutthroats, ανελωσι. So Acts 2:23.
Read John Trapp on Luke 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXII. (1, 2) Now, the feast of unleavened bread . . .—See Notes on Matthew 26:1-5; Mark 14:1-2. St. Luke’s way of giving a preliminary explanation of the Jews’ Passover is characteristic of the Gentile Evangelist.
Read Charles John Ellicott on Luke 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. They feared the people.] The great mass of the people seem to have been convinced that Christ was at least a prophet sent from God; and it is likely they kept steady in their attachment to him. The multitude, who are represented as clamouring for his blood at the crucifixion, appear to have been a mere mob, formed out of the creatures of the chief priests and Pharisees.
Read AdamClarke on Luke 22 →CambridgeThe Cambridge Bible for Schools and Colleges2. the chief priests and scribes] Their humiliation and defeat before the people—the immense and divine superiority of the wisdom of Jesus so publicly displayed—had at last aroused them into irreconcilable hostility. It is very noticeable that the Pharisees, as a distinct party, now vanish entirely into the background. They are scarcely mentioned again except in Matthew 27:62.sought] Rather, were seeking. The word involves a continuous effort, and probably includes the memorable meeting in the Palace of Caiaphas, which is traditionally placed on the ‘Hill of Evil Counsel,’ but was probably close to the Temple precincts. They seem to have come on that occasion, in consequence of the advice…
Read Cambridge on Luke 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 120. OF THE TUESDAY THE , Luke 22:1-6.Compare notes on Matthew 26:1-16; Mark 14:1-11; John 12:2-7.3.
Read Daniel Denison Whedon on Luke 22 →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
and the chief priests and scribes were looking for a way to put Jesus to death; for they feared the people.
The chief priests and the scribes sought how they might put him to death, for they feared the people.
and the chief priests and scribes were looking for a way to put Jesus to death, for they feared the people.
The chief priests and the experts in the law were trying to find some way to execute Jesus, for they were afraid of the people.
Tyndale line
And the chief priests and scribes sought how they might kill him; for they feared the people.
And the chief priests and the scribes sought how they might put him to death; for they feared the people.
And the chief priests and the scribes sought how they might put him to death; for they feared the people.
And the chief priests and scribes sought how they might kill him: for they feared the people.
And the hie Priests and Scribes sought how they might kill him: for they feared the people.
Strictly literal
and the chief priests and the scribes sought how they might kill him; for they feared the people.
and the chief priests and the scribes were seeking how they may take him up, for they were afraid of the people.
and the chief priests and the scribes were seeking how they may take Him up, for they were afraid of the people.
The chief priests and the scribes discussed how they could put Jesus to death, for they were afraid of the people.
From the Latin
And the chief priests and the scribes sought how they might put Jesus to death: but they feared the people.
Simplified
The chief priests and religious teachers were looking for a way to kill Jesus, but were afraid of what the people would do.
And the chief priests and the scribes were looking for a chance to put him to death, but they went in fear of the people.
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 quærebant principes sacerdotum, et scribæ, quomodo Jesum interficerent : timebant vero plebem.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܒܥܝܢ ܗܘܘ ܪܒܝ ܟܗܢܐ ܘܣܦܪܐ ܕܐܝܟܢܐ ܢܩܛܠܘܢܝܗܝ ܕܚܠܝܢ ܗܘܘ ܓܝܪ ܡܢ ܥܡܐ
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 ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
The standard critical text of the New Testament.
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
The previous edition, still widely cited.
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
The Society of Biblical Literature edition, freely licensed.
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
An independent critical text built from the oldest witnesses then known.
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
A recent critical edition following documentary evidence closely.
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
The reading of the majority of surviving manuscripts.
καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὸ πῶς ἀνέλωσιν αὐτόν· ἐφοβοῦντο γὰρ τὸν λαόν.
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 22:2
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
ζητέω means to seek or search for something, whether literally or figuratively. It can also imply a desire or striving after something, such as God or knowledge. The New Testament uses it in various contexts, including seeking the life of another (e.g., Mt 2:20) and seeking the kingdom of God (e.g., Mt 6:33). The entries show a range of meanings from inquiry to demand.
ζητέω, -ῶ,
[in LXX chiefly for בּקשׁ pi., also for דּרשׁ, etc.;]
to seek, seek for: Mt 7:7, 8, Lk 11:9, 10; c. acc. pers., Mk 1:37, Lk 2:48, Jo 6:24, al.; id. seq. ἐν, Ac 9:11; c. acc. rei, Mt 13:45, Lk 19:10; seq. ἐν, Lk 13:6, 7; ψυχήν, of plotting against one's life (Ex 4:19, al.), Mt 2:20, Read the full entry →
ζητέω, -d; impf. 3 pers. sing. ἐζήτει, plur. ἐζήτουν ; fut. Qyrngw; 1 aor. ἐζήτησα; Pass., pres. ζητοῦμαι: impf. 3 pers. sing. ἐζητεῖτο (Ileb. viii. 7); 1 fut. ζητηθήσομαι (Lk. xii. 48); [fr. Hom. on]; Sept. for w73, and much oftener for wpa; to seek, i. 6. 1. to seek in order to find; a. univ. and absol. : Mt. vii. 7sq.; Lk. xi. 9 sq. (see εὑρίσκω. 1 a.); τινά, Mk. i. 37; Lk. ii. [45 R Lmrg.], 48; [iv. 42 Ree.]; Jn. vi. 24; xviii. 4,7; Acts x. 19, and often; foll. by ἐν νυ. dat. of place, Acts ix. 11; w. ace. of the thing (μαργαρίτας), of buyers, Mt. xiii. 45; something lost, Mt. xvili.12; Lk. xix. 10; τὶ ἔν τινι, as fruit on a tree, Lk. xiii. 6 sq.; ἀνάπαυσιν, a place of rest, Mt. xii. 3; Lk. xi. 24; after the Hebr. (“3 wa3-ns wp3 [ef. W. 33 (32); 187) ψυχήν τινος, to seek, plot against, the life of one, Mt. ii. 20; Ro. xi. 3, (Ex. iv. 19, ete.); univ. τί ζητεῖς; what dost thou seek?…
Read the full entry →ζητέω ἦν ὁ θάνατος τῷ θ(ε)ῷ ἢ ζημία ὅπερ ἀδύνατον, which Harnack (Chron. ii. p. anderes fiir Gott als Strafe, was unmoglich ist,’’ adding in a note that the meaning may be, ‘‘ Ware Gott der, 181) renders, ‘‘so ware der Tod nichts welcher den Tod verhangt, so ware er ein strafender Gott, was unmoglich ist.” The subst. ζημίωμα is found in P Flor II. 1507 (Δ... 267) οὐχ ὀλίγον ζημίωμα εἰς τοῦτο γεινίόϊμενον ἡμῖν, BGU ΤΙ. 41013 (A.D. 276-7) τὰ περιγινόμενα λήμματα καὶ ζημίωμα [π]ρὸς σὲ ἤτω.
ζητέω (zēteō) — to seek.
ζητ-έω,
Doric dialect participle ζάτεισα [Refs 3rd c.BC+]imperfect ἐζήτουν, Epic dialect 3rd.pers. singular ζήτει [Refs 8th c.BC+]: aorist 1 ἐζήτησα [Refs 5th c.BC+]: perfect ἐζήτηκα [Refs 4th c.BC+] —middle, aorist 1 ἐζητησάμην (ἀν-) [Refs 3rd c.AD+]:—passive, future ζητηθήσομαι [Refs 2nd c.AD+]; but ζητήσομαι in passive sense,[Refs 2nd c.AD+]:—seek, seek for, ἐμὲ δ᾽ ἔξοχα πάντων ζήτει Il.[same place]; ζ. πημάτων ἀπαλλαγάς [Refs 5th c.BC+]; μὴ ζητῶν without seeking, [Refs 5th c.BC+]; τὸ ζητούμενον ἁλωτόν what is sought for may be found, [Refs 5th c.BC+]
2. mquire for, τὰ πινάκια καὶ τὰ γραμματεῖα [Refs 5th c.BC+]
ζητέω
zeteo
of uncertain affinity; to seek (literally or figuratively); specially,
(by Hebraism) to worship (God), or (in a bad sense) to plot (against
life):--be (go) about, desire, endeavour, enquire (for), require, (X
will) seek (after, for, means). Compare 4441.
see GREEK for 4441
ζητέω
v.
I seek, search for, desire
ζητέω zēteō 117x
to seek, look for, Mt. 18:12; Lk. 2:48, 49; to search after, Mt. 13:45; to be on the watch for, Mt. 26:16; to pursue, endeavor to obtain, Rom. 2:7; 1 Pet. 3:11; to desire, wish, want, Mt. 12:47; to seek, strive for, Mt. 6:33; to endeavor, Mt. 21:46; to require, demand, ask for, Mk. 8:11; Read the full entry →
ζητέω to seek, seek for, Il., Aesch., etc.; μὴ ζητῶν without seeking, Xen.; τὸ ζητούμενον ἁλωτόν what is sought for may be found, Soph.
to enquire for, Xen.: to ask about a thing, id. Xen.
to search after, search out, Soph., Thuc.
to search or inquire into, investigate, Plat., etc.; ζ. τὰ θεῖα Xen., etc.
to require, demand, παρὰ τοῦ στρατηγοῦ λόγον ζητοῦντες Dem.
to seek after, desire, ἀμήχανα Eur.
c. inf. to seek to do, Hdt., Aesch., etc.
to have to seek, feel the want of, Lat. desidero, Hdt.
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
119 occurrences in the New Testament, rendered 33 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 117 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 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.
πέμπτῃ δ’ ὥριον ἄνδρα γάμου μεμνημένον εἶναι καὶ παίδων ζητεῖν ἐξοπίσω γενεήν·
Ἰάκωβος δὲ πᾶσαν αὐτῷ τὴν αἰτίαν διηγεῖτο λέγων Ἰσάκῳ γενέσθαι παῖδας διδύμους αὐτόν τε καὶ Ἡσαῦν, ὃν ἐπεὶ τῶν τοῦ πατρὸς εὐχῶν διήμαρτε σοφίᾳ τῆς μητρὸς εἰς αὐτὸν γενομένων, ἀποκτεῖναι ζητεῖν αὐτὸν ὡς ἀφῃρημένον τῆς παρὰ τοῦ θεοῦ βασιλείας καὶ…
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
αὐτοψίας ἣν ἐγὼ ἐπεῖδον, ἡ οἰκία τῇ Πτολέμᾳ προσήκει. περὶ γὰρ τῆς νομῆς οὐδὲν ζητεῖν δεόμεθα προσκυνεῖν ὀφείλοντες τὰς ἀναγνωσθείσας τοῦ θεοῦ Τραιανοῦ καὶ τοῦ κυρίου ἡμῶν Ἁδριανοῦ Καίσαρος
δὲ πταίσῃ τι ἐξ αὐτῶν κατὰ τὴν ὁδὸν, οἴσομεν ὑμῖν τὴν σφραγῖδα καὶ οὐδὲν ζητηθήσεται πρὸς ἡμᾶς. ἔτους λα Μάρκου Αὐρηλίου Κομμόδου Ἀντωνίνου Καίσαρος τοῦ κυρίου Θώθ κη
ἵνα ἀπὸ τῶν καλαμειῶν φέρωσιν κάλαμον εἰς τὸ ἐποίκιον· οἱ γὰρ πωλήσαντες ἡμῖν ἐνοχλοῦσιν ζητοῦντες … ιμελ … ἑαυτῶν τὰς καλαμείας. εὐθὺς οὖν αὐτὰ ἀποπέμψατε ἐκεῖ, ἵνα μὴ δοκῆτε
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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀρχιερεύς (i.e., *archiereus*) means 'high priest' or 'chief priest.' It is composed of elements meaning 'chief' and 'priest.' The term appears in the New Testament, notably in references to the high priestly role in Jewish tradition, including Christ's role as high priest. The plural form refers to chief priests, including former high priests and their families.
ἀρχ-ιερεύς, -έως, 6, chief priest, high-priest. 1. He who above a others was honored with the title of priest, the chief of the priests, 917137 j3 (Lev. xxi. 10; Num. xxxv. 25, [later UNI 7113, 2 K. xxv. 18; 2 Chr. xix. 11, εἴς. }) : Mt. xxvi. 3, and often in the Gospels, the Acts, and the Ep. to the Heb. It was lawful for him to perform the common duties of the priesthood; but his chief duty was, once a year on the day of atonement, to enter the Holy of holies (from which the other priests were excluded) and offer sacrifice for his own sins and the sins of the people (Lev. xvi.; Heb. ix. 7, 25), and to preside over the Sanhedrin, or supreme Council, when convened for judicial deliberations (Mt. xxvi. 3; Acts xxii. ὃ; xxiii. 2). According to the Mosaic law no one could aspire to the high-priesthood unless he were of the tribe of Aaron, and descended moreover from a high-priestly family…
Read the full entry →ἀρχιερεύς. P Leid G4 (end of ii/B.c.) τοῖς ἐπιστάταις τῶν ἱερ[ῶ]ν καὶ ἀρχιερεῦσι seems to define the term in Egypt, but it had also more special use. P Tebt II. 315% (ii/a.p.) τὸν ἀπιθοῦντα μετὰ φρουρᾶς τῷ ἀρχιερῖ πέμπιν is indeterminate. But in 24. 2042, according to Wilcken and the editors, the same official, known as ἀρχιερεὺς ᾿Αλεξανδρείας καὶ Αἰγύπτου πάσης, is addressed as idiologus, ‘‘administrator of the Private accounts’’ (Edd.). Prezszgke 305° has υἱοῦ Τρήσεως ἀρχιερέως (A.D. 210), in a dedication. AZ/ichel 1231 (early i/p.c.) ᾿Αρχιερεὺς μέ[γ]ας rededicates to Ζεὺς "OdPros (of Olba in Cilicia) buildings once constructed by Seleucus Nicator: we are reminded of the phrase in Heb 414. ᾿Αρχιερεύς and ἀρχιερεὺς μέγιστος were the regular terms in the East for translating the title pov/t/ex maximus, borne by the Emperors: see ZA, p. 369 f., where Deissmann refers to the evidence from…
Read the full entry →ἀρχιερεύς (archiereus) — high-priest.
ἀρχῐερ-εύς, έως, ὁ:
Ionic dialect ἀρχῐέρεως, εω, [Refs 5th c.BC+]:— arch-priest, chief-priest, [same places], frequently in Inscrr., νήσου[Refs 1st c.AD+], etc.:—at Rome, = pontifex, [Refs 1st c.AD+]; ἀ. μέγιστος, = pontifex maximus, [Refs]:—at Jerusalem, high-priest, [LXX+NT]
ἀρχιερεύς
archiereus
from 746 and 2409; the high-priest (literally, of the Jews, typically,
Christ); by extension a chief priest:--chief (high) priest, chief of
the priests.
see GREEK for 746
see GREEK for 2409
ἀρχιερεύς, έως, ὁ
n.m.
high priest, chief priest
ἀρχιερεύς archiereus 122x
a high-priest, chief-priest
ἀρχιερεύς an arch-priest, chief-priest, Hdt.:— at Rome, the Pontifex Maximus, Plut.:—at Jerusalem, the high-priest, NTest.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
123 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 122 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.
τούτου χάριν ὁ ἀρχιερεὺς εἰς τὰ ἅγια τῶν ἁγίων οὐκ εἰσελεύσεται ἐν τῷ ποδήρει (cf.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
Αὕτη ἡ ὁδός, ἀγαπητοί, ἐν ᾖ εὕρομεν τὸ σωτήριον ἡμῶν, Ἰησοῦν Χριστόν, τὸν ἀρχιερέα τῶν προσφορῶν ἡμῶν, τὸν προστάτην καὶ βοηθὸν τῆς ἀσθενείας ἡμῶν.
Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ ἀρχιερεῖ Γαίῳ Ἰουλίῳ Ἀσκλᾷ ἐξηγητῇ καὶ στρατηγῶι παρὰ Ἁρπαήσιος τοῦ Δικράνους τῶν ἀπὸ Φιλαδελφείας γεωργοῦ
Γαίου Καίσαρος Σεβαστοῦ Γερμανικοῦ ἀρχιερεῖ Γαίωι Ἰουλίωι Ἀσκλᾶι ἐξηγητῇ καὶ στρατηγῶι παρὰ Πεθεῦτος πρεσβυτέρου τοῦ Πεναῦτος δημοσίου γεωργοῦ τῶν
ctr Αὐτοκράτωρ Καῖσαρ, θεοῦ Τραϊανοῦ Παρθικοῦ υἱός, θεοῦ Νέρουα υἱωνός, Τραιανὸς Ἁδριανὸς Σεβαστός, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας τὸ κ, αὐτοκράτωρ τὸ β, ὕπατος τὸ γ, πατὴρ πατρίδος λέγει·
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
γραμματεύς is derived from γράμμα and refers to a scribe or secretary, often a public official or a learned person skilled in the law. Its usage spans various contexts, including military and religious roles, particularly in the New Testament where it denotes teachers of the law (e.g., Matthew 2:4). The lexicons show some variation in emphasizing its role as a scholar or a public clerk.
γραμματεύς, -έως (acc. pl., -εῖς, v. Bl., §8, 2), ὁ
(< γράμμα),
[in LXX always for שׁטר in Hex., elsewhere chiefly for ספר;]
a secretary; γ. τ. πόλεως, a state-clerk: Ac 19:35.
In π., of a military officer (Deiss., BS, 110f.). So Jg 5:14, IV Ki 25:19 (ספר), al.
γραμματεύς, -έως, (acc. plur. -eis, W. 8.9, 2; [Β. 14 (13)]), 6, (γράμμα), Sept. for 35 and "δῷ; 1. in prof. auth. and here and there in the O. T. [e. g. 2S. vill. 17; xx. 25; 2 K. xix. 2; xxv. 19; Ps. xliv. (xlv.) 2], a clerk, scribe, esp. a public scribe, secretary, recorder, whose office and influence differed in different states: Acts xix. 35, (Sir. x. 5); [ef. Lghtfl. in The Contemp. Rey. for 1878, p. 294; Wood, Discoveries at Ephesus, App. Inserr. fr. the Great Theatre, p. 49 n.]. 2. in the Bible, a man learned in the Mosaic law and in the sacred writings, an interpreter, teacher: Mt. xxiii. 34; 1 Co. i. 20, (called also vopixds in Lk. x. 25, and νομοδιδάσκαλος in Lk. v.17; [Meyer (on Mt. xxii. 35), while denying any essential diff. betw. γραμματεύς and νομικύς (cf. Lk. xi. 52, 53 — yet see crit. txts.), regards the latter name as the more specific (a jurisconsult) and Classic…
Read the full entry →γραμματεύς may illustrate emphasis as the cause of the πηλίκοις γράμμασιν of Gal 64. It is possible, however, that the words may only call attention to the big sprawling letters of the autograph in contrast to the neat scribe’s hand of the amanuensis. The contrast may be met in the case of many signatures to legal and other documents, e.g. Rainer Pap. 215 in Fuhrer durch die Ausstellung Tafel 9: see Milligan Documents, p- 24, for a discussion of the bearing of this on Gal /.c., Deissmann S¢# Pail, p. 51. But it is highly precarious to to draw the inference to which Deissmann inclines: artisans are not the only people who may write a big and clumsy hand ! When γράμμα becomes collective, its primary meaning is ‘“a letter,’’ just as Lat. /ztfera produced “itterae. Thus P Grenf I. 30° (B.c. 103)(= Witkowski 5 p. 107) διὰ ypappaτῶν ἐκρίναμεν σημῆναι, and P Amh II. 143} (iv/a.p.) καὶ τούτω…
Read the full entry →γραμματεύς (grammateus) — scribe.
γραμμᾰτ-εύς, έως, ὁ,
secretary, registrar, title of officials at Athens and elsewhere, [NT+5th c.BC+]; γ. τοῦ θεοῦ [Refs 5th c.BC+]; also of subordinate officials, clerk, sometimes a term of contempt, ὄλεθρος γ. [Refs 4th c.BC+]; ἡ γ., in joke, [Refs 5th c.BC+]
2. metaphorically, recorder, of memory, [Refs 5th c.BC+]
3. scholar, γ. σαφής [Refs 4th c.BC+]
4. one who traces or marks out, of Egyptian embalmers, [Refs 1st c.BC+]
γραμματεύς
grammateus
from 1121. a writer, i.e. (professionally) scribe or
secretary:--scribe, town-clerk.
see GREEK for 1121
γραμματεύς, έως, ὁ
n.m.
a scribe, town-clerk, man of learning
γραμματεύς grammateus 63x
a scribe; a clerk, town-clerk, registrar, recorder, Acts 19:35; one skilled in the Jewish law, a teacher or interpreter of the law, Mt. 2:4; 5:20, et al. freq.; genr. a religious teacher, Mt. 13:52; by synec. any one distinguished for learning or wisdom, 1 Cor. 1:20
γραμματεύς γράμμα a secretary, clerk, Lat. scriba, Thuc., etc.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
skribz: The existence of law leads necessarily to a profession whose business is the study and knowledge of the law; at any rate, if the law is extensive and complicated. At the time of Ezra and probably for some time after, this was chiefly the business of the priests. Ezra was both priest and scholar (copher). It was chiefly in the interest of the priestly cult that the most important part of the Pentateuch was written. The priests were therefore also in the first instance the scholars and the guardians of the Law; but in the course of time this was changed. The more highly esteemed the Law became in the eyes of the people, the more its study and interpretation became a lifework by itself, and thus there developed a class of scholars who, though not priests, devoted themselves assiduously to the Law. These became known as the scribes, that is, the professional students of the Law.…
Scribes
Anciently held various important offices in the public affairs of the nation. The Hebrew word so rendered (sopher) is first used to designate the holder of some military office (Judg. 5:14; A.V., “pen of the writer;” R.V., “the marshal’s staff;” marg., “the staff of the scribe”). The scribes acted as secretaries of state, whose business it was to prepare and issue decrees in the name of the king (2 Sam. 8:17; 20:25; 1 Chr. 18:16; 24:6; 1 Kings 4:3; 2 Kings 12:9-11; 18:18-37, etc.). They discharged various other important public duties as men of high authority and influence in the affairs of state.
(Heb.sopherim), I. Name . -- (1) Three meanings are connected with the verb saphar , the root of sopherim -- (a) to write, (b) to set in order, (c) to count. The explanation of the word has been referred to each of these. The sopherim were so called because they wrote out the law, or because they classified and arranged its precepts, or because they counted with scrupulous minuteness every elapse and letter It contained. (2) The name of Kirjath-sepher, (Joshua 15:15; Judges 1:12) may possibly connect itself with some early use of the title, and appears to point to military functions of some kind. (Judges 5:14) The men are mentioned as filling the office of scribe under David and Solomon. (
67 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 63 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 37 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.
ἡ δὲ πρόσταξις διὰ τῶν τῆς στρατιᾶς γραμματέων γίνεται, ὅταν ὁ πόλεμος ἐγγὺς καὶ ἐπὶ θύραις ὢν ἤδη τυγχάνῃ·
ἀπαγγέλλεται δὲ τῷ βασιλεῖ ὑπὸ τῶν γραμματέων, ὅτι τὸ πλῆθος εἰς τὸν θεὸν ἐξαμαρτάνει θῦσαν καὶ πρὶν ἢ τὸ αἷμα καλῶς ἀποπλῦναι καὶ τὰς σάρκας ποιῆσαι καθαρὰς ἐσθίον.
προσόδων διαγραφὴν τὴν γραφεῖσαν ἔτους ιε Φαῶφι κθ, ὑφʼ ἣν ὑπογράφει Ἁρενδώτης ὁ βασιλικὸς γραμματεὺς τῆς Θηβαίδος Προῖτος Σωσικράτους τιμὴν γῆς ἠπείρου, ἧς διασαφεῖ Ἁρενδώτης ὁ βασιλικὸς γραμματεὺς ἀνειλῆφθαι
Θηβαίδα διαγραφὴν τὴν γραφεῖσαν ἔτους ιε, Φαῶφι κθ, ὑφʼ ἣν ὑπογράφει Ἁρενδώτης ὁ βασιλικὸς γραμματεὺς τῆς Θηβαίδος, Προῖτος Σωσικράτους τιμὴν γῆς ἠπείρου, ἧς διασαφεῖ Ἁρενδώτης ὁ βασιλικὸς γραμματεὺς ἀνειλῆφθαι
κριθῆς β ἐμβαδικὸν δραχμὰς λ … … δ … · διʼ Ἀλύκιος ὡς ἐπηγγείλατο γραμματεὺς κριθῆς ζ, αἳ πρὸς Ἀνδρείαν κατὰ συνγραφὴν πυροῦ ξ καὶ ἁμάξης μισθὸς κριθῆς ι
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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv-I — Adverb · interrogativeadverb — it qualifies the verb, and never changes form.
ADV-I ADVerb or adverb and particle combined Interrogative
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 104 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 65 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
The Greek word ἀναιρέω (anairéō) is built from the prefix ἀν- and a root meaning to take. It covers a range of meanings including to take up, to kill, and to abolish. In the New Testament, it is used in contexts of murder (e.g., Matthew 2:16) and the abolition of laws (e.g., Hebrews 10:9).
ἀν-αιρέω, -ῶ; fut. ἀνελῶ, 2 Th. ii. 8 (LT Tr WH tat. ef. Jud. vii. 13; Dion. Hal. 11,18; Diod. Sic. 2, 25; ef. W. 82 (78); [B. 53 (47); Veitch s. v. aipéw, “ perh. late ἑλῶ "7), for the usual ἀναιρήσω ; 2 aor. ἀνεῖλον ; 2 aor. mid. ἀνειλόμην (but ἀνείλατο Acts vii. 21, ἀνεῖλαν Acts x. 39, ἀνείλατε Acts ii. 23, in GLT Tr WH, after the Alex. form, cf. W. 73 (71) sq.; B. 39 (34) sq. [see aipéw]) ; Pass., pres. ἀναιροῦμαι; 1 aor. ἀνῃρέθην; Ἃ. to take up, to lift up (from the ground); mid. to take up for myself as mine, to own, (an exposed infant): Acts vii. 21; (so ἀναιρεῖσθαι, Arstph. nub. 531; Epict. diss. 1, 23, 7; [Plut. Anton. 36, 3; fortuna Rom. 8; fratern. am. 18, ete. ]). 2. to take away, abolish; a. ordinances, established customs, (to abrogate): Heb. x.9: b. aman, to put out of the way, slay, kill, (often so in Sept. and Grk. writ. fr. [Hdt. 4, 66] Thue. down): Mt. ii. 16; Lk. Ἐπ…
Read the full entry →ἀναιρέω. The commercial sense of ἀναιρέω seems the commonest. P Lond 1168®f- (a.p. 18) (=III. p. 136) ἀντὶ τοῦ τόκου [@]v ἀνείρηται, ‘‘the interest on what she has borrowed,” τὸ. 116417 (A.D. 212) (=TIII. p. 158) ἀνῃρῆσθαι τὸν πωλοῦντα πίαρ]ὰ τοῦ ὠνουμένου τὴν συνπεφωνημένην πρὸς ἀλλ[ή]λους τιμήν, BGU IV. 1136? (c. B.C. 11): cf 26. 1135 (do.) ἀνείλανίτο. P Fay roo!® 35. (4.p. 99) ἀνίρημαι, of “‘receiving ἢ money: so P Flor I. 1! (a.p. 153), 26. 815 (A.D. 103). In the more general sense of ‘“‘take up,” P Tebt I. 138 (late ii/B.c.) ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν, and the interesting imperial letter, now dated in the time of » , αναιτιος Hadrian (Hermes xxxvii. p. 84 ff.), BGU I. 14010 8. with reference to τ[ο]ύτους, c[d]s οἱ γονεῖς αὐτῶν τῷ τῆς στρατείας ἀνείλα[ν]το χρόνῳ. For the active cf. P Oxy I. 37° (A.D. 49) (= Selections, p. 49), ἀνεῖλεν ἀπὸ κοπρίας ἀρρενικὸν σωμάτιον, “picked up…
Read the full entry →ἀναιρέω (anaireō) — to kill.
ἀναιρέω,
perfect ἀνῄρηκα (ἀνειρ-uncertain in [Refs]: — take up, ἀνελόντες ἀπὸ χθονός having raised the victim from the ground, so as to cut its throat (compare αὐερύω), [Refs 8th c.BC+]
2. take up and carry off, bear away, especially prizes, ἀέθλια[Refs 8th c.BC+]
3. simply, take up, παῖδα[Refs 5th c.BC+]
4. take up bodies for burial, ἀνελόντες καὶ κατακλαύσαντες[Refs 5th c.BC+]; more common in middle, see below [Refs 5th c.BC+]
II. make away with, destroy, of men, kill, [Refs 5th c.BC+]; σὲ μὲν ἡμετέρα ψῆφος ἀ. [Refs 5th c.BC+]
II.2. of things, abrogate, annul, ὅρους ἀνεῖλον πολλαχῇ πεπηγότας[Refs 6th c.BC+]; abolish, τὰς τῶν παρανόμων γραφάς[Refs 4th c.BC+]:— passive, ἀνῄρηνται ὀλιγαρχίαι[Refs 5th…
ἀναιρέω
anaireo
from 303 and (the active of) 138; to take up, i.e. adopt; by
implication, to take away (violently), i.e. abolish, murder:--put to
death, kill, slay, take away, take up.
see GREEK for 303
see GREEK for 138
ἀναιρέω
v.
I take up, abolish, murder
ἀναιρέω to take up, raise, Lat. tollere.
to take up and carry off, bear away, Il., Hdt.
to take up bodies for burial, Ar., Xen.; this is more common in Mid.
to make away with, to destroy, kill, Hom., Hdt., etc.
of things, to abolish, annul, Xen., etc.
to destroy an argument, confute, Plat.
to appoint, order, of an oracle, c. inf., ἀνεῖλε παραδοῦναι Thuc.; also c. acc. et inf., ἀνεῖλε μιν βασιλέα εἶναι Hdt.
absol. to answer, give a response, id. Hdt., attic
Mid. to take up for oneself, take up; and then to gain, win, get, achieve, Hom., etc.; ποινήν τινος ἀν. to exact penalty from one, Hdt.
to take up and carry off, snatch away, Od.
to take up dead bodies for burial, Hdt., Thuc., etc.
to take up in one's arms, Il.: hence, to take up new-born children, own them, Lat. tollere, suscipere, Plut.
Verb-2AAS-3P — Verb · second aorist · active · subjunctive · third person · pluralsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Plural
24 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 24 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 37 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.
ἑπόμενος δέ τις εἰκότι στοχασμῷ φήσει προσηκόντως τὸν εἰρημένον ὄφιν ἡδονῆς εἶναι σύμβολον, ὅτι πρῶτον μὲν ζῷον ἄπουν ἐστὶ καὶ πρηνὲς πεπτωκὸς ἐπὶ γαστέρα, δεύτερον δ’ ὅτι γῆς βώλοις σιτίῳ χρῆται, τρίτον δ’ ὅτι τὸν ἰὸν ἐπιφέρεται τοῖς ὀδοῦσιν, ᾧ…
ἀνελεῖν τε ὡρμήκεσαν τὸ μειράκιον, καὶ ταύτην κυρώσαντες τὴν βουλήν, ἐπεὶ τὰ τῆς συγκομιδῆς αὐτοῖς πέρας εἶχεν, ἐπὶ Σικίμων τραπέντες, χώρα δʼ ἐστὶν αὕτη βόσκειν ἀγαθὴ θρέμματα καὶ νομὰς ἐκφέρειν, αὐτόθι τῶν ποιμνίων ἐπεμελοῦντο μὴ προδηλώσαντες τῷ…
μὴ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Λἰγύπτιον;
ῥήτωρ ὑπὲρ Πεσούριος· Πεσοῦρις, ὑπὲρ οὗ λέγω, ζ ἔτους Τιβερίου Κλαυδίου Καίσαρος τοῦ κυρίου ἀνεῖλεν ἀπὸ κοπρίας ἀρρενικὸν σωμάτιον ᾧ ὄνομα Ἡρακλᾶν. τοῦτο ἐνεχείρισεν τῆι ἀντιδίκωι· ἐγένετο ἐνθάδε ἡ
ραθηναι β … οὐδὲν του … … ων συντ … … ἐξεφοβήθ … ἀνελεῖν ο … … δεῦρο μεν
τὸν ἀδελφὸν αὐτῆς, καὶ ἀξιῶ, ἐπειδὴ πλείονα ἐκ τῶν τοῦ τετελευτηκότος ὑφείλαντο, ἀντὶ τούτων ἀναιρεθῆναι τὰ ἀνδράποδα· καὶ γὰρ Εὐπορᾶς δοῦλος αὐτῆς ἐκ τῆς οἰκίας μετήνεγκεν τὰ ἀργυρώματα δοθέντα
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
φοβέω is derived from φόβος and primarily means to frighten or to be alarmed. It covers a range of meanings from being terrified to having reverential fear, as seen in various New Testament passages like Matthew 10:31 and Luke 1:50. The word is used in both active and passive forms, but in the New Testament, it appears only in the passive sense.
φοβέω, ῶ
(< φόβος)
[in LXX chiefly for ירא ;]
in Hom., to put to flight. Pass., to be put to flight, to flee affrighted
to terrify, frighten (Wis 179; Hdt. and Att..). Pass. (so always in NT; cf. M, Pr., 162), to be seized with fear, be affrighted, fear: Mt 10:31 14:27, Mk 5:33 6:50, Lk 1:13 8:50, Jo 6:19 12:15, Ac 16:38, al.; opp. to ὑψηλοφρονεῖν, Ro 11:20; σφόδρα, Mt 17:6 27:54; c. cogn. acc., φόβον μέγαν, Mk 4:41, Lk 2:9 (I Mac 10:8); φόβον αὐτῶν…
φοβέομαι (act. obsolete): (1) ‘‘fear,’”’ ‘‘dread,’’ (a) absol., P Lips I. 40% (iv/y A.D.) κἀγὼ αὐτὸς φοβοῦμαι, ἐπειδὴ ἀπών ἐστιν ὁ ἑταῖρός μου, OG/S 6659 (i/A.D.) ὅσοι μὲν γὰρ ἐφοβήθησαν ἀκούσαντες περὶ... ; (b) ς. acc., P Oxy II. 237-1 (ap. 186) φοβηθέντας τὸν κίνδυνον, “through fear of the danger’’ (Edd.), P Flor III. 33232 (ii/a.p.) οὔτε προσεκύνησα θεοὺς φοβουμένη σου Td μετέωρον, P Grenf II, 84% (v/vi A.D.) τοὺς νόμους φοβηθεὶς ἔφυγεν εἰς ἐρημίαν (said of a patricide) ; (c) c. μή and conj., P Magd 9® (ili/B.C.) φοβουμένη μὴ συμπέσηι (of a sanctuary in a dangerous state), BGU IV. 10974 (time of Claudius or Nero) (= Olsson, p. 113) φοβοῦμαι yap μὴ σχάσῃ. velv]αυσίακε [γ]άρ, ‘for I am afraid that he will give up, for he has become sick,’’ P Tebt II. 31818 (a.p. 166) φο[βουἹμένη δ[ὲ] μὴ λάθω [κατὰ] τὸ εἴς pe δίκαι[ον] οἰκονομεί[ας, ‘tas I am afraid that my right of procedure may escape…
Read the full entry →φοβέω (phobeō) — to fear.
φοβέω,
3rd.pers. plural imperative φοβεόντων [Refs 5th c.BC+]: Ionic dialect imperfect φοβέεσκον [Refs 8th c.BC+]: future -ήσω[Refs 5th c.BC+]: aorist ἐφόβησα [Refs 8th c.BC+] —passive and middle, Ionic dialect [Refs 5th c.BC+]; Ionic dialect imperative φοβεῦ or φοβέο, [Refs]: Epic dialect 3rd.pers. plural imperfect φοβέοντο [Refs 8th c.BC+]: future φοβήσομαι [Refs 5th c.BC+]: aorist passive ἐφοβήθην [Refs 8th c.BC+]; aorist middle ἐφοβησάμην only [Refs]: perfect πεφόβημαι [Refs 8th c.BC+]: pluperfect 3rd.pers. plural ἐπεφόβηντο [Refs 5th c.BC+], Epic dialect πεφοβήατο [Refs 8th c.BC+]
__A active, in [Refs 8th c.BC+] always in the sense put to flight, [ἴρηξ] ἐφόβησε κολοιούς [Refs 8th c.BC+]; [Ζεὺς] καὶ ἄλκιμον ἄνδρα φοβεῖ[Refs 8th…
φοβέω
phobeo
from 5401; to frighten, i.e. (passively) to be alarmed; by analogy, to
be in awe of, i.e. revere:--be (+ sore) afraid, fear (exceedingly),
reverence.
see GREEK for 5401
φοβέομαι
v.
I fear, am terrified
φοβέομαι phobeomai 95x
has an active form, φοβέω (G5828), but only occurs as a passive (deponent) in our literature, to fear, dread, Mt. 10:26; 14:5; to fear reverentially, to reverence, Mk. 6:20; Lk. 1:50; Acts 10:2; Eph. 5:33; Rev. 11:18; to be afraid to do a thing, Mt. 2:22; Mk. 9:32; to be reluctant, to scruple, Mt. 1:20; to fear, be apprehensive, Read the full entry →
φοβέω φόβος Act. to put to flight, Lat. fugo, Il.
to strike with fear, to terrify, frighten, alarm, Lat. terreo, Hdt., attic; πόνος ὁ μὴ φοβῶν free from alarm, Soph.; φοβήσαντες κατεστήσαντο τὴν πολιτείαν they established it by terror, Plat.
Pass. and Mid. to be put to flight, to flee affrighted, flee, Hom.; φοβηθείς in flight, Il.; ὑπό τινος φοβέεσθαι to flee before him, id. Il.
to be seized with fear, be affrighted, fear, Hdt., attic; φοβεῖσθαι εἴς or πρός τι to be alarmed at a thing, Soph.; ἀμφί τινι to fear about a thing, Hdt.; περί τινος Xen.; περί τινι Thuc., etc.:— φοβεῖσθαι μὴ . . to fear lest a thing will be, Lat. vereri ne . . , Eur., etc.; so, φ. ὅπως μὴ . . Thuc.; so, φοβ. ὅτι . . , ὡς . . to fear that . . , not like Lat. vereri ut . . , id. Thuc., etc.:— φοβ. c. inf. to fear to do, be afraid…
Verb-INI-3P — Verb · imperfect · no voice stated · indicative · third person · pluralimperfect no voice stated indicative — a continuing action in past time.
V-INI-3P Part of Speech: Verb Tense: Imperfect Voice: middle or passive depoNent Mood: Indicative Person: third Number: Plural
95 occurrences in the New Testament, rendered 31 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 95 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 189 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.
ἦν γὰρ οἶκος αὐτῷ καὶ πόλις ὁ κόσμος, μηδεμιᾶς χειροποιήτου κατασκευῆς δεδημιουργημένης ἐκ λίθων καὶ ξύλων ὕλης, ᾧ καθάπερ ἐν πατρίδι μετὰ πάσης ἀσφαλείας ἐνδιῃτᾶτο φόβου μὲν ἐκτὸς ὤν, ἅτε τῆς τῶν περιγείων ἡγεμονίας ἀξιωθεὶς καὶ πάντων ὅσα θνητὰ…
Νῶχος δὲ φοβούμενος, μὴ καθʼ ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφʼ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν…
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…
σιος Δωριεὺς Φλελεμούθι πλεῖστα χαίρειν καὶ ὑγιαίνειν. μὴ φοβοῦ περὶ τῶν σκευῶν ὧν ἔχεις ἀλλὰ ἀσφάλισαι, ἂν καὶ αὐτὸς ὁ μεταλλάρχης ἔλθῃ ἐρωτῶν‧
καλ … ν τὴν … τελείαν ἀπόφασιν εἰς τὴν ἐξέτασιν τῶν βιβλίων Ἑρμαίσκου φοβούμενος μὴ ἄρα εὑρεθείη ἐν αὐτοῖς ἐπίληψις ἕνεκα τῆς τοῦ ἐποικίου οἰκειότητος πρὸς τὸν Ἑρμαίσκον.
παρόντος δὲ τοῦ στρατηγοῦ μετεπέμψατο τὸν πατέρα μου καὶ ἐπερώτησεν ὅτι ποῦ ἐστιν. καὶ φοβούμενος μὴ ἐντυχῶ κατὰ αὐτοῦ τῷ ἡγεμόνι ὑπεμνηματίσατο οὕτως β … ἔτους Φαμενὼτ ϛ ἀπαιτῶν
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 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 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
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·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
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 τῶν ἐπάνω
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
λαός (laos) refers to a people or crowd, often distinguished from rulers or leaders. It is used in various contexts, including the assembly of people, the common folk, and specifically the people of Israel in the New Testament, as seen in Matthew 27:25 and Luke 2:10. The term can also denote the Christian community as the people of God, contrasting with non-believers.
λαός, -ov, ὁ, [(cf. Curtius § 535)]; Sept. more than fifteen hundred times for Dy; rarely for ‘42 and px); [fr. Hom. down]; people; 1. a people, tribe, nation, all those who are of the same stock and language: univ. of any people; joined with γλῶσσα, φυλή, ἔθνος, Rev. v. 9; vii. 9; x.11; xi. 9; xiii. 7 [Ree. om.]; xiv. 6; xvii. 15, (see γλῶσσα, 2); πάντες of λαοί, Lk. ii. 31; Ro. xv. 11; esp. of the people of Israel: Mt. iv. 23; xiii. 15; Mk. vii. 6; Lk. ii. 10; Jn. xi. 50 (where it alternates with ἔθνος) ; xviii. 14; Acts iii. 23; Heb. ii. 17; vii. 11, ete.; with Ἰσραήλ added, Acts iv. 10; distinguished fr. τοῖς ἔθνεσιν, Acts xxvi. 17, 23; Ro. xv. 10; the plur. λαοὶ Ἰσραήλ [R. V. the peoples of Is.] seems to be used of the tribes of the people (like oD), Gen. xlix. 10; Deut. xxxii. 8; Is. iii. 13, ete.) in Acts iv. 27 (where the plur. was apparently occasioned by Ps. ii. 1 in its…
Read the full entry →λαός. In the papyri λαοί is the regular term for ‘‘ natives,” “‘fellaheen.” Thus in P Petr II. 4(11)* (B.c. 255-4) we hear of a salt-tax imposed τοῖς ἐκ Κερκεήσιος λαοῖς, where the editor remarks, ‘‘an ancient and poetical form for Jeople found both in the LXX and in Papyri’’: cf. P Lille I. 168 (iii/B.C.) ἐπειδὴ καὶ ἀπεργάζονται οἱ λαοὶ Td κέρμα τοῦτο εἰς ἄριστον, ‘since the natives are working off (?) this small tax as well as they can,” P Par 631% (B.c. 164) (=P Petr III. p. 26) τοὺς πλείστους δὲ τῶν ἐν ταῖς κώμαις κατοικούντῶν λαῶν οἵ διὰ τὴν τῶν δεόντων σπάνιν ἐργατεύοντες πορίἵονται τὰ πρὸς τὸ ζῆν, ‘also most of the people inhabiting the villages, who, through lack of necessaries, supply themselves with the means of life by hard labour’? (Mahaffy), z}. 15. τῶν μὲν ταλαιπώρων λαῶν καὶ τῶν μαχίμων Kal τῶν ἄλλων ἀδυνατούντων φείσεσθε, ‘you must spare the miserable populace and the…
Read the full entry →λαός (laos) — a people.
λᾱός, ὁ,
Ionic dialect ληός [Refs 6th c.BC+] (variant{λαόν}, which is in all Mss. in [Refs 6th c.BC+]; Attic dialect λεώς, which is also used in [Refs 5th c.BC+] and in late Prose, as Foed.Byzantine cited in [Refs 5th c.BC+]
1. in [Refs 8th c.BC+] (λαοί) usually means men, i.e. soldiers, both of the whole army and smaller divisions, κριτὸς ἔγρετο λ. Ἀχαιῶν [Refs]; periphrastic, στρατὸς λαῶν[Refs]; mostly including both foot and horse, as [Refs]; but sometimes λαός denotes foot, as opposed to horse, [Refs]; also, a land army, opposed to a fleet, [Refs]; also, the common men, opposed to their leaders, [Refs]; but
2. in [Refs 8th c.BC+], almost always means men or people; as subjects of a prince, e.g. [Refs 8th c.BC+]; λαοὶ ἀγροιῶται country-folk, [Refs]; work-people, [Refs]; of sailors, [Refs…
λαός
laos
apparently a primary word; a people (in general; thus differing from
1218, which denotes one's own populace):--people.
see GREEK for 1218
λαός, οῦ, ὁ
n.m.
a people, the crowd
λαός λα_ός, οῦ, ionic ληός, attic λεώς: —, the people, both in sg. and pl., i. e.
in the warlike language of Il., the people or men of the army, soldiers; also a land-army, opp. to a fleet; the common men, opp. to their leaders
in the peaceful Od., men, people; so, ναυτικὸς λεώς seafaring folk, Aesch.; ὁ γεωργικὸς λεώς Ar.; ἀκούετε, λεῴ hear o people! the usual way of beginning proclamations at Athens, like our oyez! id. Ar.
in NTest. of Jews, and later of Christians, as opp. to heathens.
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
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
143 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 142 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 929 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 ἀπέστειλε κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας.
μετʼ οὐ πολὺν δὲ χρόνον μεταναστὰς καὶ ἀπὸ ταύτης τῆς χώρας σὺν τῷ σφετέρῳ λαῷ εἰς τὴν τότε μὲν Χαναναίαν λεγομένην νῦν δὲ Ἰουδαίαν μετῴκησε καὶ οἱ ἀπʼ ἐκείνου πληθύσαντες, περὶ ὧν ἐν ἑτέρῳ λόγῳ διέξειμι τὰ ἱστορούμενα.
εἰς τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας, ὡς ἐν ἀκεραιοσύνῃ πιστεύσει ὁ λαός, ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ, προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα ὡς ἐπήλυτοι τῷ ἐκείνων νόμῳ.
τοῦ Ἀρσινοείτου νομοῦ. ἐδάνεισεν Ἀπύγχις πρεσβύτερος Στοτοήτιος νεωτέρου ὡς ἐτῶν κ οὐλὴ ἀντικνήμιον ἀριστερὸν Λαου … ε … ευς Πέρσῃ τῆς ἐπιγονῆς ὡς ἐτῶν πεντήκοντα οὐλὴ πήχει δεξιῷ καὶ
Σισευ … … … Ἁρπήκου Σις … … Σανσνεῦς … … … Β … λαων Β … … … … … … πεντευ … … … … … ορ
παρὰ τοῦ … ειρ … φιλοσόφου … λάῳ ἐξα … … τας ἀρχ … κοντα η … ἄνελθε