Luke 23:11 — Word Study
N1904ἐξουθενήσας δὲ αὐτὸν καὶ ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, περιβαλὼν αὐτὸν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
BSAHaving set at naughtexoutheneō▸ [set at nought, treated with contempt] thende Himautos also <the>ho HerodHērōdēs [the Roman-appointed king] withsun theho troopsstrateuma [men of war, troops] of himautos andkai having mockedempaizō▸ [jeered at, made fun of] [and] having put onperiballō▸ [clothing, investing] Himautos apparelesthēs [garment, apparel] splendid,lampros [gorgeous, shining] sent backanapempō▸ [returned, sent back] Himautos <the>ho to Pilate.Pilatos [the Roman governor]
| Greek | English | Parsing |
|---|---|---|
| ἐξουθενήσας | Having set at naught | Verb, aorist, active |
| δὲ | then | Conjunction |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| καὶ | also | |
| ὁ | <the> | Article, nominative, singular |
| Ἡρῴδης | Herod | Noun, nominative, singular |
| σὺν | with | Preposition |
| τοῖς | the | Article, dative, plural |
| στρατεύμασιν | troops | Noun, dative, plural |
| αὐτοῦ | of him | Personal pronoun, genitive, singular |
| καὶ | and | Conjunction |
| ἐμπαίξας, | having mocked | Verb, aorist, active |
| περιβαλὼν | [and] having put on | Verb, second aorist, active |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| ἐσθῆτα | apparel | Noun, accusative, singular |
| λαμπρὰν | splendid, | Adjective, accusative, singular |
| ἀνέπεμψεν | sent back | Verb, aorist, active |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| τῷ | <the> | Article, dative, singular |
| Πιλάτῳ. | to Pilate. | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate. |
| KJV | And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. |
| ASV | And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. |
| YLT | and Herod with his soldiers having set him at nought, and having mocked, having put around him gorgeous apparel, did send him back to Pilate, |
| WEB | Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. |
| BBE | And Herod, with the men of his army, put shame on him and made sport of him, and dressing him in shining robes, he sent him back to Pilate. |
Where they part company is στρατεύμασιν — see How Translations Differ.
The structure features one main clause supported by several participial phrases that describe the actions taken by Herod and his soldiers.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectἐξουθενέω
verbἐξουθενέω
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 23:11
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 Trial of Jesusgenerated
Luke 23:11 describes how Herod and his soldiers treated Jesus with contempt during His trial. They mocked Him and dressed Him in a fine robe, sending Him back to Pilate. This act of ridicule highlights the rejection Jesus faced from the authorities, fulfilling the prophecies about the suffering Messiah, as seen in passages like Isaiah 53:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 4:27–28 | In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed. |
| 2 | Luke 22:64–65 | They blindfolded Him and kept demanding, “Prophesy! Who hit You?” |
| 3 | Psalm 22:6 | But I am a worm and not a man, scorned by men and despised by the people. |
| 4 | Psalm 69:19–20 | You know my reproach, my shame and disgrace. All my adversaries are before You. |
| 5 | Isaiah 49:7 | Thus says the LORD, the Redeemer and Holy One of Israel, to Him who was despised and abhorred by the nation, to the Servant of rulers: “Kings will see You and rise, and princes will bow down, because of the LORD, who is faithful, the Holy One of Israel, who has chosen You.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — ἐξουθενήσας, exoutheneōgenerated
The verb ἐξουθενέω is an aorist active participle meaning 'having set at naught' or 'to reject with contempt.' This word conveys the idea of treating someone with disdain, as seen in contexts like Luke 18:9.
In this verse, it emphasizes the scornful treatment Jesus received. The participle form indicates that this action of ridicule is happening simultaneously with the mocking, which enhances the sense of derision.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'And even Herod and his soldiers ridiculed and mocked Him.' This is mirrored in the KJV and ASV, which also convey the idea of ridicule.
However, the YLT and WEB choose different phrasing, emphasizing the act of humiliation and mockery. The BBE uses 'put shame on him,' which captures the same essence of contempt.
Sentence Structuregenerated
The main finite verb in this verse is ἀνέπεμψεν, sent back, which governs the overall action. The structure includes participial phrases describing the actions of Herod and his soldiers, specifically ἐξουθενήσας and ἐμπαίξας, indicating simultaneous actions.
The noun phrases identify the subjects and objects clearly: 'Herod and his soldiers' as the subject and 'Him' as the object, showing who is being mocked and sent back.
Septuagint Backgroundgenerated
σὺν appears in the Septuagint and is often used to indicate companionship or association. In this context, it connects Herod with his soldiers, emphasizing their collective action against Jesus.
The word περιβάλλω is also found in the Septuagint, where it relates to clothing or dressing, similar to its use here in describing how they dressed Jesus in a robe.
In plain words — the whole versegenerated
Luke 23:11 shows how Herod and his soldiers mocked Jesus and dressed Him in a fine robe before sending Him back to Pilate. This moment highlights the scorn and ridicule Jesus faced during His trial.
Frequently Asked Questionsgenerated
It indicates that they treated Him with contempt and ridicule, highlighting the rejection He faced from the authorities.
Dressing Jesus in a fine robe was a way to mock Him, as it was a symbol of royalty, contrasting with His true identity as the suffering servant.
This act signifies the rejection of Jesus by both Herod and Pilate, illustrating the political and religious leaders' unwillingness to acknowledge His authority.
The mockery and scorn Jesus faced fulfill prophecies about the suffering Messiah, as seen in passages like Isaiah 53.
Reflection Questionsgenerated
- In what ways do I see ridicule or contempt in today's society, and how can I respond to it?
- How can I better understand the suffering of Jesus during His trial?
- What does it mean for me to recognize Jesus' authority in my life, despite the world's rejection?
- How can I support others who face ridicule for their faith?
The early church on this verse — how the Fathers read it
Bede comments on this verse, highlighting the significance of the white garment in relation to Jesus' purity during His passion.
But Herod, with his soldiers, despised him, and mocking, arrayed him in a white garment and sent him back to Pilate. The white garment, in which he was arrayed, signifies the purity of his passion,Early Church Fathers on Luke 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 23:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Herod, with his men of war,.... Or his soldiers, his bodyguards that attended his person, who came with him from Galilee, and were both for his security and service, and for his pomp and
Read John Gill on Luke 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the whole multitude of them arose, and led him unto Pilate. For the exposition, see the notes at John 18:28-38.
Read Robert Jamieson on Luke 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Ver. 11. Set him at nought] Gr. εξουθενησας, made nobody of him. Arrayed him in a gorgeous robe] Or a white robe, as the old interpreter hath it, λαμπραν. Pilate’ s soldiers clad our Saviour in purple (a colour more affected by the Romans), Herod in white, as more affected by the Jewish nobility. Mocked him] Gr. εμπαιξας, handled him like a boy, or made a baby of him, made sport with him.
Read John Trapp on Luke 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Herod with his men of war.—Better, perhaps, troops, or soldiers. The word is the same as that translated “armies” in Matthew 22:7, Acts 23:27; “soldiers” in Acts 23:10. Arrayed him in a gorgeous robe.—Literally, bright. The word is used of the angel’s garment, in Acts 10:30; of fine linen, in Revelation 15:6; Revelation 18:4; of crystal, in Revelation 22:1; of a star, in Revelation 22:16. It may have been such as Josephus describes Herod Agrippa as wearing, in the incident which he records (Ant. xix. 8, § 4) in common with Acts 12:21—a robe of white tissue of some kind richly embroidered with silver. We may, perhaps, venture to trace in the outrage, a vindictive retaliation for the…
Read Charles John Ellicott on Luke 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. A gorgeous robe] εσθηταλαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Revelation 3:4, it is said of the saints, They shall walk with me in WHITE (garments,) because they are WORTHY. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, Mr 15:17; John 19:2; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop PEARCE.
Read AdamClarke on Luke 23 →CambridgeThe Cambridge Bible for Schools and Colleges11. with his men of war] Literally, “with his armies f i.e. with his soldiers.set him at nought] treating Him not as a criminal, but only as a person worthy of contempt. “He is despised and rejected of men;” “he was despised and we esteemed him not,” Isaiah 53:3.in a gorgeous robe] Literally, “bright raiment,” Acts 10:30. Probably a white festal garment.sent him again] anepempsen as before—remisit in forum apprchensionis. This involved a second distinct acquittal of our Lord from every political charge brought against Him. Had He in any way been guilty of either (r) perverting the people, (2) forbidding to pay tribute, or (3) claiming to be a king, it would have been Herod’s duty, and still…
Read Cambridge on Luke 23 →Albert Barnes1798–1870Barnes' Notes on the BibleHerod with his men of war - With his soldiers, or his body-guard. It is probable that in traveling he had “a guard” to attend him constantly. Set him at nought - Treated him with contempt and ridicule.
Read Albert Barnes on Luke 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Set him at nought—Treated him as an impostor and a nothing. In so doing Herod gratified both his own disappointment and the malice of the Jews.
Read Daniel Denison Whedon on Luke 23 →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 even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate.
Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate.
And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate.
Even Herod with his soldiers treated him with contempt and mocked him. Then, dressing him in elegant clothes, Herod sent him back to Pilate.
Tyndale line
And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.
And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.
And Herod with his troops set him at naught, and mocked him , and arrayed him in a gorgeous robe, and sent him again to Pilate.
And Herod with his men of warre, despised him, and mocked him, and arayed him in white, and sent him againe to Pilate.
Strictly literal
And Herod with his troops having set him at nought and mocked him, having put a splendid robe upon him, sent him back to Pilate.
and Herod with his soldiers having set him at nought, and having mocked, having put around him gorgeous apparel, did send him back to Pilate,
and Herod with his soldiers having set Him at nothing, and having mocked, having cast radiant apparel around Him, sent Him back to Pilate,
Herod with his soldiers insulted Jesus and they mocked him. Then they dressed him in elegant clothes and sent him back to Pilate.
From the Latin
And Herod with his army set him at nought, and mocked him, putting on him a white garment, and sent him back to Pilate.
Simplified
Herod and his soldiers treated Jesus with contempt and mocked him. Then they placed a royal robe on him and sent him back to Pilate.
And Herod, with the men of his army, put shame on him and made sport of him, and dressing him in shining robes, he sent him back to Pilate.
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.
Sprevit autem illum Herodes cum exercitu suo : et illusit indutum veste alba, et remisit ad Pilatum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܪܘܕܣ ܕܝܢ ܫܛܗ ܗܘ ܘܦܠܚܘܗܝ ܘܟܕ ܡܒܙܚ ܐܠܒܫܗ ܢܚܬܐ ܕܙܚܘܪܝܬܐ ܘܫܕܪܗ ܠܘܬ ܦܝܠܛܘܣ
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.
ἐξουθενήσας δὲ αὐτὸν καὶ ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, περιβαλὼν — ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
The standard critical text of the New Testament.
ἐξουθενήσας δὲ αὐτὸν καὶ ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, περιβαλὼν — ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
The previous edition, still widely cited.
ἐξουθενήσας δὲ αὐτὸν καὶ ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, περιβαλὼν — ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
The Society of Biblical Literature edition, freely licensed.
ἐξουθενήσας δὲ αὐτὸν — ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, περιβαλὼν — ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
The edition that turned scholarship toward the earliest manuscripts.
ἐξουθενήσας δὲ αὐτὸν — ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, — αὐτὸν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
An independent critical text built from the oldest witnesses then known.
ἐξουθενήσας δὲ αὐτὸν καὶ ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, περιβαλὼν — ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
A recent critical edition following documentary evidence closely.
ἐξουθενήσας δὲ αὐτὸν — ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, — αὐτὸν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
The reading of the majority of surviving manuscripts.
ἐξουθενήσας δὲ αὐτὸν — ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας, περιβαλὼν αὐτὸν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| καὶ also | NA28, NA27, Tyn, SBL | WH, Treg, TR, Byz |
| περιβαλὼν [and] having put on | NA28, NA27, Tyn, SBL, WH, TR | Treg, Byz |
| αὐτὸν Him | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 23:11
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἐξουθενέω (i.e., *exoutheneo*) means to despise, treat with contempt, or make of no account. It appears in various contexts in the New Testament, such as in Luke 18:9 and 1 Corinthians 1:28. The word can also be found in passive forms, indicating something or someone that is rejected or disregarded.
† ἐξ-ουθενέω, -ῶ
(< οὐθείς, q.v.),
[in LXX (v.s. ἐξουθενέω): I Ki 2:30, al., and as v.l. for -δενέω, -όω, -θενόω* ;]
to set at nought, despise utterly, treat with contempt: c. acc pers., Lk 18:9 23:11, Ro 14:3, 10, I Co 16:11; c. acc rei, Ga 4:14, I Th 5:20; pass., of persons: Mk 9:12 (T, -όω), I Co 6:4; of things λίθος, Ac 4:11 (LXX ἀπεδοκίμασαν); λόγος, II Co 10:10…
ἐξουθενέω, -ῶ ; 1 aor. ἐξουθένησα ; Pass., pf. ptep. ἐξουθενημένος; [1 aor. ptep. ἐξουθενηθείς] , (see οὐδείς); to make of no account, to despise utterly: τινά, Lk. xviii. 9; Ro. xiv. 3,10; 1 Co.xvi.11; ri, 1 Th. v. 20; Gal. iv. 14 (where it is coupled with ἐκπτύω ); in pass. of ἐξουθενημένοι, 1 Co. vi. 4; τὰ ἐξουθενημένα. 1 Co. i. 28 (see ayevns) ; ὁ λόγος ἐξουθενημένος, 2 Co. x. 10 [here Lehm. ἐξουδ.}; ὁ (λίθος 6) ἐξουθενηθεὶς ὑπὸ τῶν οἰκοδομούντων, set at nought, i. 6. rejected, cast aside, Acts ἵν. 11. 700 treat with contempt (i. 6. ace. to the context, with mockery): Lk. xxiii. 11; (for 133, Prov. i. 7; 773, Ezek. xxii. 8, ete.; DN, 1S. viii. 7. Sap.iv.18; 2 Mace. i. 27; Barn. ep. 7, 9; and other eccl. writ.). Cf. Lob. ad Phryn. p. 182; [and reff. 5. v. ἐξουδενέω, fin.…
Read the full entry →ἐξουθενέω (exoutheneō) — to reject.
ἐξουθεν-έω,
={ἐξουδενόω} [LXX+NT+1st c.AD+]
ἐξουθενέω
exoutheneo
a variation of 1847 and meaning the same:--contemptible, despise,
least esteemed, set at nought.
see GREEK for 1847
ἐξουθενέω
v.
I ignore, despise
ἐξουθενέω exoutheneō 11x
also spelled ἐξουθενόω, to make light of, set at naught, despise, treat with contempt and scorn, Lk. 18:9; to neglect, disregard, 1 Thess. 5:20; ἐξουθενημένος, contemptible, 2 Cor. 10:10; of small account, 1 Cor. 1:28; 6:4; by impl. to reject with contempt, Acts 4:11
ἐξουθενέω fut. ήσω οὐθείς = ἐξουδενόω, NTest.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
11 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
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
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular 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 Ἡρῴδης refers to Herod, a name associated with several Jewish kings, including Herod the Great, Herod Antipas, and Herod Agrippa I. It is built from the root for 'hero' and appears frequently in the New Testament, particularly in the Gospels and Acts, where it identifies these historical figures.
Ἡρώδης (Hērōdēs) — Herod.
Ἡρῴδης (Rec. -ώδης), -ου, ὁ
Herod;
1. Herod the Great: Mat.2:1-23, Act.23:35.
2. Herod Antipas (ὁ τετραάρχης, Mat.14:1): Mat.14:1, 3 14:6, Mrk.6:1-56, Mrk.8:15, Luk.1:5 3:1, 19 8:3 9:7, 9 13:31, 23, Act.4:27 13:1.
3. Herod Agrippa I: Act.12:1, 6 12:11, 19 12:21 (cf. Ἀγρίππας (II)).†
(From Abbott-Smith. LSJ has no entry)
Ἡρῴδης
Herodes
compound of heros (a "hero") and 1491; heroic; Herod, the name of four
Jewish kings:--Herod.
see GREEK for 1491
Ἡρῴδης, ου, ὁ
n.m.
Herod
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
her'-ud: The name Herod (Herodes) is a familiar one in the history of the Jews and of the early Christian church. The name itself signifies "heroic," a name not wholly applicable to the family, which was characterized by craft and knavery rather than by heroism. The fortunes of the Herodiam family are inseparably connected with the last flickerings of the flame of Judaism, as a national power, before it was forever extinguished in the great Jewish war of rebellion, 70 AD. The history of the Herodian family is not lacking in elements of greatness, but whatever these elements were and in whomsoever found, they were in every ease dimmed by the insufferable egotism which disfigured the family, root and branch. Some of the Herodian princes were undeniably talented; but these talents, wrongly used, left no marks for the good of the people of Israel. Of nearly all the kings of the house of…
(hero-like). This family though of Idumean origin and thus alien by race, was Jewish in faith. I. HEROD THE GREAT was the second son of Antipater, an Idumean, who was appointed procurator of Judea by Julius Caesar, B.C. 47. Immediately after his father’s elevation when only fifteen years old, he received the government of Galilee and shortly afterward that of Coele-Syria. Though Josephus says he was 15 years old at this time, it is generally conceded that there must be some mistake, as he lived to be 69 or 70 years old, and died B.C. 4; hence he must have been 25 years old at this time.--ED.) In B.C. 41 he was appointed by Antony tetrarch of Judea. Forced to abandon Judea the following year, he fled to Rome, and received the appointment of king of Judea. In the course of a few years, by the help of the Romans he took Jerusalem (B.C. 37), and completely established his authority…
The name of four princes, Idumaeans by descent, who governed either the whole or a part of Judea, under the Romans, and are mentioned in the New Testament.
1. HEROD THE GREAT, Mt 2:1-23 Lu 1:5. He was the son of Antipater, an Idumaean, who was in high favor with Julius Caesar. At the age of fifteen years, Herod was constituted by his father procurator of Galilee under Hyrcanus II, who was then at the head of the Jewish nation; while his brother Phasael was intrusted with the same authority over Judea. In these stations they were afterwards confirmed by Antony, with the title of tetrarch, about the year 41 B. C. The power of Hyrcanus had always been opposed by his brother Aristobulus; and now Antigonus, the son of the latter, continued in hostility to Herod, and was assisted by the…
son of a hero
44 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 43 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
Γάιος Καῖσαρ Ἀγρίππᾳ τῷ Ἡρῴδου βασιλέως υἱωνῷ δίδωσι βασιλείαν τῆς παππῴας λήξεως τρίτην μοῖραν, ἣν Φίλιππος τετράρχης θεῖος ὢν αὐτῷ πρὸς πατρὸς ἐκαρποῦτο.
μετὰ δὲ τοῦτο ἐτῶν πολλῶν διαγενομένων πάλιν ὁ βασιλεὺς Ἡρώδης ἕτερον ἀνοίξας οἶκον ἀνείλετο χρήματα πολλά.
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις εἴτε ἐν…
ἔχομεν τὸ δάνειον παρὰ Ἡρακλέου τοῦ Ἡρακλέους τοῦ προνοοῦντος τῶν Ἡρακλέου τοῦ Ἡρακλέους τοῦ Ἡρώδου τὰς τοῦ ἐπισήμου νομίσματος ἀργυρίου δραχμὰς τετρακοσίας ὀγδοήκοντα τόκου ὡς ἐκ δραχμῆς μιᾶς τριωβόλου
Θεαδελφείας πρόβατα κβ αἶγες β ἄρνες δ Ἡρώδῃ τῶι καὶ Τιβερίωι στρατηγῶι καὶ Ἀρχιβίωι βασιλικῶι γραμματεῖ Ἀρσινοΐτου Θεμίστου μερίδος παρὰ Πετερμούθιος τοῦ
Ἥρωνι Σαραπίωνος ἀφήλικι μετʼ ἐπιτρόπου Ἰσχυρίωνος τοῦ Ἡρώδου, ἐπακολουθούσης τῆς τοῦ ἀφήλικος μητρὸς Ἡρωίδος, παρὰ Ἀφροδισίου τοῦ Ἀκουσιλάου ἀπὸ τῆς μητροπόλεως. βούλομαι
The Greek word σύν (sun) is a preposition meaning 'with' or 'together with,' indicating association, companionship, or inclusion. It is used with the dative case and appears frequently in the New Testament, especially in the writings of Luke and Paul. Notably, it conveys a closer relationship than other similar prepositions. Examples include phrases like 'σὺν Χριστῷ' (with Christ) and 'σὺν ἐμοί' (with me).
σύν (old Att. ξύν),
prep. c. dat.,
expressing association, fellowship and inclusion. It gradually gave way to μετά, c. gen. (cf. LS, s.v.; Bl., § 41, 3), and is therefore comparatively infrequent in NT, being rare in Mt4, Mk6, Jo3, and elsewhere (exx. Ja 1:11, II Pe 1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Lk 2:13, Jo 21:3, Ac 10:23, al.; εἶναι σύν τινι, Lk 7:12, Ac 4:13, Phl 1:23, al.; of partisanship, Ac 4:13; οἱ σύν τινι (ὄντες), of attendants, companions or colleagues, Read the full entry →
σύν [the older form ξύν is still found in some edd. in composition (as ξυμ-βαίνω, 1 Pet. iv. 12 Rec***; see L. and S. 5. v. init.; cf. 3, o,s)], a preposition; it is never used in the Apocalypse, rarely by Matthew [some four times (texts vary) ], Mark [some five times, or John (three times) ], (who prefer μετά), more frequently by Luke ΄, συν [(Gospel and Acts) about 79 times] and Paul [about 39 times ; on the comparative frequency of these prepp. in the classics, see L. and S.s. v. ad init.]. It takes the Dative after it, and denotes accompaniment and fellowship, whether of action, or of belief, or of condition and experience; (acc. to the grammarians [ef. Donaldson, New Crat.§181; Kriiger §68, 13,1; Kihner ii. p.438]; W. 391 (366), a fellowship far closer and more intimate than that expressed by perd, although in the N. T. this distinction is much oftener neglected than observed).…
Read the full entry →συν. This ‘‘aristocrat” among the prepositions as compared with ἐν the ‘‘ maid of all work” is comparatively rare in the NT, having given place, as it did in Attic Greek, to μετά c. gen. (cf. Blass Gr. p. 132). (1) For its general meaning “‘with,” either ‘‘ along with” or ‘‘in addition to,’’we may note—P Tebt I. 438 (B.C. 118) παρεγενήθημεν els ἀπάντησιν σὺν τῶι τῆς κώμης κωμάρχωι [καί] τινων τῶν πρεσβυτέρων τῶν [γ]εωργῶν, “να came to meet him together with the -komarch of the village and some of the elders of the cultivators’ (Edd.), i. 13} (B.C. 114) ἐφοδεύοντός μου σὺν “Qpwr κω(μάρχηι) καὶ ΠΠατάνι. . . [[τὰ ἐν περὶ τὴν κώμην χωματικὰ ἔργα, “as I was inspecting, in company with Horus the komarch and Patanis, the embankment works near the village ’’ (Edd.), 25, 207 (B.c. 113) memépp(a>pelv] ᾿Αράχθην σὺν Tots κωμογραμματεῦσι ἐσόμενον μέχρι TOU με παραγενέσθαι, “T, have sent Arachthes to…
Read the full entry →σύν (sun) — with.
σύν [ῠ],
old Attic dialect ξύν; Boeotian dialect σούν [Refs 3rd c.BC+];
__A σ. ἡρώων [Refs 2nd c.AD+]:—with. The form ξύν rarely occurs in [Refs 8th c.BC+]; in Ionic dialect verse we find ξύν [Refs 7th c.BC+]; in early Ionic dialect Prose (including Inscrr.,[Refs 6th c.BC+] is only found in ξυνίημι [Refs 5th c.BC+]; in the late Ionic of [Refs 2nd c.AD+]; in Aeolic dialect and Doric dialect it is rare, ξυνοίκην [Refs 7th c.BC+]; elsewhere Doric dialect σύν, [Refs 6th c.BC+] and becomes usual towards the end; after [Refs 5th c.BC+]; otherwise, of Attic dialect Prose writers [Refs 5th c.BC+] a few times in compounds; codices [Refs 5th c.BC+]; in [Refs 5th c.BC+] is very frequently; in Trag. both forms occur. The preposition σύν gradually gave way to μετά with genitive, so that whereas [Refs 4th c.BC+] with genitive, the proportions in [Refs 5th c.BC+]…
σύν
sun
a primary preposition denoting union; with or together (but much
closer than 3326 or 3844), i.e. by association, companionship,
process, resemblance, possession, instrumentality, addition,
etc.:--beside, with. In composition it has similar applications,
including completeness.
see GREEK for 3326
see GREEK for 3844
σύν
Prep.
with
σύν syn 128x
with, together with, Mt. 25:27; 26:35; 27:38; attendant on, 1 Cor. 15:10; besides, Lk. 24:21; with, with the assistance of, 1 Cor. 5:4; with, in the same manner as, Gal. 3:9; εἶναι σύν τινι, to be with any one, to be in company with, accompany, Lk. 2:13; 8:38; to be on the side of, be a partisan of any one, Acts 4:13; 14:4; οἱ σύν τινι, those with any one, the companions of any one, Mk. 2:26; Acts…
Read the full entry →σύν prep. with dat., Lat. cum
along with, in company with, together with, δεῦρ᾽ ἤλυθε σὺν Μενελάῳ Il.
with collat. notion of help, σὺν θεῷ with God's help or blessing, (the God being conceived as standing with one), Hom., etc.; σὺν θεῷ εἰρημένον spoken as by inspiration, Hdt.: so, σὺν δαίμονι, σὺν Διί, σὺν Ἀθήνῃ Il.; so also, σύν τινι εἶναι or γίγνεσθαι to be with another, i. e. on his side, of his party, Xen.; οἱ σύν τινι any one's friends, followers, id. Xen.
endued with, ἄκοιτις σὺν μεγάλῃ ἀρετῇ Od.: of things that belong or are attached to a person, στῆ σὺν δουρί Il.; σκῆπτρον, σὺν τῷ ἔβη id. Il.; αὐτῇ σὺν φόρμιγγι id. Il. (here, in attic, the σύν is often omitted).
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
131 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 128 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 82 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ διʼ αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δʼ αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης…
Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι…
Σχώτου ἱερεῖ Σούχου καὶ Ἀφροδίτης, παρακεχωρηκέναι αὐτῶι Ἁρσιήσει τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων
τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεῦς ὁ ἀποδόμενος, ὃν ἐδέξαντο Ἑτπεσοῦχος καὶ οἱ σὺν αὐτῷ ὠνούμενοι οἱ πριάμενοι. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους
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-DPN — Article · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
T-DPN Part of Speech: definite arTicle Case: Dative Number: Plural 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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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 στράτευμα (strateuma) means 'army' or 'armed force' and is derived from στρατεύω (to campaign). It encompasses a range of meanings from a body of troops to a military expedition. In the New Testament, it appears in verses like Matthew 22:7 and Revelation 19:14. There is some variation in how lexicons describe its specific applications, such as whether it refers to a body of soldiers or a broader army.
στράτευμα, -τος, τό, (στρατεύω), fr. Aeschyl. and Hadt. down; a. an army: Mt. xxii. 7; Rev. ix. 16; xix. 14 [ef. W. § 59, 4a.], 19. Ὁ. a band of soldiers [R.V. soldiers]: Acts xxiii. 10, 27. c. body-guard, guardsmen: plur. Lk. xxiii. 11 [R. V. soldiers].
στράτευμα, “ἃ body of soldiers’? (Mt 227, a/.): cf. BGU I. 26619 (A.D. 215-16) εἰς τὰς ἐν Συρίᾳ κυρι[αἸκὰς ὑπηρεσίας τῶν γενναιοτάτω[ν] στρατευμάτων, Ostr 1595* (A.D. 258) ὑπὲρ τιμ[ἢς] ἐλαίου τῶν ἐνταῦθα στρατευμάτωϊν, and Sy// 350 (= 3768)® (B.c. 31) αὐτὸς (Augustus) δὲ μετὰ τοῦ] στρατεύματος ὑγίαινον. For an important discussion of Lk 231}
στράτευμα (strateuma) — troops.
στράτ-ευμα [ᾰ], ατος, τό,
expedition, campaign, ἐφ᾽ Ἑλλάδα [Refs 5th c.BC+]; διέφυγον τὸ σ. escaped the threatened invasion, [Refs 5th c.BC+]
II. armament, army, host, [Refs 5th c.BC+]; ὑγιαίνω.. μετὰ τοῦ σ. [LXX+1st c.BC+]; ὑπὲρ τιμῆς ἐλαίου τῶν ἐνταῦθα σ. [NT+2nd c.AD+]; πεζὸν σ. [Refs 4th c.BC+]; διαπόντιον σ., i.e. composed of Asiatic mercenaries, [Refs 5th c.BC+]; πολιτικόν [Refs]; ἱερὰ σ. [Refs 3rd c.AD+]: also, a naval armament, [Refs 5th c.BC+]
II.2. ={στρατός} [Refs]the people, σ. Παλλάδος [Refs 5th c.BC+]
στράτευμα
strateuma
from 4754; an armament, i.e. (by implication) a body of troops (more
or less extensive or systematic):--army, soldier, man of war.
see GREEK for 4754
στράτευμα, ατος, τό
n.n.
an army
στράτευμα strateuma 8x
an army, Mt. 22:7; Rev. 19:14, 19; an armed force, corps, Acts 23:10, 27; troops, guards, Lk. 23:11; Rev. 9:16*
στράτευμα στράτευμα, ατος, τό, στρα^τεύω an expedition, campaign, Hdt., attic
an armament, army, Hdt., attic:—also a naval armament, Soph., Thuc.
= στρατός, the host, people, Eur.
Noun-DPN — Noun · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
N-DPN Part of Speech: Noun Case: Dative Number: Plural Gender: Neuter
8 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 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
οὐδεμίαν, ὦ γενναῖοι, φρουρὰν ἄρχοντος ὁ νομοθέτης ὑποτέμνεται οὐδὲ τὸ συλλεχθὲν αὐτῷ στράτευμα ἀκρωτηριάζει τῆς δυνάμεως τὸ ἀνυσιμώτερον, τὴν ἱππικὴν δύναμιν, ἀποκόπτων, ἀλλ’ ὡς οἷόν τε πειρᾶται συναύξειν, ἵν’ εἴς τε ἰσχὺν καὶ πλῆθος ἐπιδόντες οἱ…
τῆς γὰρ γῆς οὔσης χαλεπῆς ὁδευθῆναι διὰ πλῆθος ἑρπετῶν, παμφορωτάτη γάρ ἐστι τούτων, ὡς καὶ τὰ παρʼ ἄλλοις οὐκ ὄντα μόνη τρέφειν δυνάμει τε καὶ κακίᾳ καὶ τῷ τῆς ὄψεως ἀσυνήθει διαφέροντα, τινὰ δʼ αὐτῶν ἐστι καὶ πετεινὰ ὡς λανθάνοντα μὲν ἀπὸ γῆς…
ἥδομαι ἀκούων ὑμᾶς ἀκολούθως τοῖς τῆς ἱερωτάτης συγκλήτου δόγμασι καὶ τῇ τῶν πιστοτάτων στρατευμάτων πρὸς ἐμὲ ὁμονοίᾳ χαίρειν ἐπὶ τῷ παρειληφέναι με τὴν περὶ ὑμῶν πρόνοιαν· καὶ αὐτὸς
κελευσθέντος ὑπὸ Ἀουιδίου Ἡλιοδώρου τοῦ κρατίστου ἡγεμόνος κατασκευασθῆναι εἰς μὲν χρείας τῶν ἐν Καππαδοκίᾳ στρατευμάτων χιτῶνος λευκοῦ ζωστοῦ ἑνὸς μήκους πήχεων γ 𐅵 πλάτους πήχεων γ δακτύλων δ ὁλκῆς
τὸ ἀποκείμενον μέτρον προσθεῖσι πόσον ἤδη παρεδόθη εἴς τε τροφὰς κτηνῶν τῶν ἐν Θηβαίδι στρατευμάτων καὶ εἰς χρείας τῶν ὑπηρετούντων τοῖς Πορφυρειτικοῖς καὶ Κλαυδιανοῖς μετάλλοις ἔτι τε καὶ εἰς
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive 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
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐμπαίζω (empaizo) is built from the prefix ἐν and a root meaning to play or mock. It covers the range of mocking, deriding, and deceiving, with various uses in the New Testament, particularly in Matthew and Mark. Notably, Thayer mentions a passive form that implies being deluded, which is not emphasized in other entries.
ἐμ-παίζω [see ἐν, III. 3]; impf. ἐνέπαιζον : fut. ἐμπαίξω (Mk. x. 34 for the more com. -ξοῦμαι and -fopar) ; 1 aor. évéraéa (for the older ἐνέπαισα) ; Pass., 1 aor. ἐνεπαίχθην (Mt. ii. 16, for the older everraia@ny) ; 1 fut. ἐμπαιχθήσομαι; (cf. Lob. ad Phryn. p. 340 sq.; Kriiger ὃ 40 8. ν. παίζω ; [Veitch ibid.]; B. 64 (56) sq.); to play in, τινί, Ps. ciii. (civ.) 26; Eur. Bacch. 867. to play with, trifle with, (Lat. illudere) i.e. a. to mock: absol., Mt. xx. 19; xxvii. 41; Mk. x. 84: xv. 31; Lk. xxiii. 11; τινί (Hat. 4, 184), Mt. xxvii. 29, [31]; Mk. xv. 20; Lk. xiv. 29; xxii. 63; xxiii. 36; in pass. Lk. xviii. 32. b. to delude, deceive, (Soph. Ant. 799); in pass. Mt. ii. 16, (Jer. x. 15)
ἐμπαίζω (empaizō) — to mock.
ἐμπαίζω,
future -ξομαι[LXX]perfect ἐμπέπαιχα[LXX]:— mock at, mock, τινί [Refs 5th c.BC+]:—passive, ψυχὴ ὑπό.. σωμάτων καὶ πραγμάτων ἐμπαιζομένη [Refs 1st c.AD+]
2. euphemistic in mal. participle, [LXX]
3. passive, to be deluded, [NT+2nd c.AD+]; to be defrauded, of the revenues, [Refs]
II. sport in or on, ὡς νεβρὸς χλοεραῖς ἐ. λείμακος ἡδοναῖς [Refs 5th c.BC+]; τοῖς χοροῖσιν ἐ. to sport in the dance, [Refs 5th c.BC+]
ἐμπαίζω
empaizo
from 1722 and 3815; to jeer at, i.e. deride:--mock.
see GREEK for 1722
see GREEK for 3815
ἐμπαίζω
v.
I mock
ἐμπαίζω fut. ξομαι ἐν to mock at, mock, Lat. illudere, τινί Hdt.: absol., Soph.
to sport in or on a place, c. dat., Eur.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
13 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 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
τὸ ἐμπαίζειν ἐπιθυμιῶν καὶ πάντων παθῶν ἀμετρίαις, τὸ φοβεῖσθαι τὸν θεόν (Gen.
r Διονυσίωι. ἔδει σε ἐν τῶι σῶι τραχήλωι ἐμπαίζειν, καὶ μὴ ἐν τῶι ἐμῶι. φαίνῃ εἰς μανίαν ἐμπεπτωκέναι, διὸ λόγον σαυτοῦ οὐ ποιεῖς
καὶ κριθησόμενον πρός με περὶ ὧν βιαίως με ἀπῄτησε καὶ ὧν διεπράξατο οὐ δεόντως ἐμπαίξας ἡμῖν ἐν πολλοῖς, ἃ καὶ ἐπὶ τοῦ ῥητοῦ ἀποδείξω· οὐδὲν μέντοι ὡς ἡ δια
περιβάλλω means to throw around or over, often used in the context of clothing or wrapping oneself. It can also refer to surrounding or enclosing something, as seen in various New Testament passages like Matthew 25:36 and Luke 23:11. The word is built from the prefix περί (around) and βάλλω (to throw). There is a notable usage in Revelation, where it describes being wrapped or clothed in various contexts.
περι-βάλλω,
[in LXX chiefly for כּסה pi., also for לבשׁ, עטה, etc.;]
to throw around or over, put on or over;
of siege or defensive works: χάρακά σοι, Lk 19:43 (WH, mg.; παρεμβ-, WH, txt.);
of clothing, to put on, wrap about, clothe with: c. acc. rei, Lk 23:11; c. acc. pers., Mt 25:36, 38, 43; c. dupl. acc. (not cl.; Bl., § 34, 4), Jo 19:2; pf. pass., to have wrapped round one: c. acc. rei (cl.), Mk 14:51 16:5, Re 7:9, 13 10:1 11:3 12:1 17:4 18:16 19:13; c. dat. rei, Re 4:4 (WH, txt.; seq. ἐν, WH, mg.); fut., seq. ἐν (cf.
περι-βάλλω : fut. περιβαλῶ ; 2 aor. περιέβαλον ; pf. pass. ptep. περιβεβλημένος ; 2 aor. mid. περιεβαλόμην ; 2 fut. mid. περιβαλοῦμαι ; fr. Hom. down; Sept. chiefly for D3 to cover, cover up; also for way to clothe, and πιὸ» to veil; to throw around, to put round; a. UNG
περιβάλλω. For a good parallel to the TR of Lk 19% cr. P Oxy IV. 70782 (¢. A.D. 136) where a man is charged with neglecting a vineyarl—pySt τὰς πλάτας περιβεβληκέναι, “not even to have built the enclosing walls.” For the meaning ‘‘ wrap about,” ‘* clothe myself,’’ as in Mk 1451 (cf. Field Mores, p. 40), see P Fay 1218 (c, n.c. 103) ἐξέδυσαν ὃ περ[ιεἸβεβλήμην ἱμάτιον, ‘they stripped me of the garment in which I was clothed,” P Grenf I. 384 (ii/iB.c.) (asemended Berichtigungen, Ῥ. 182) ὅ τε περιεβλήμην ὀθόνιον κατέρηξεν, aud the
περιβάλλω (periballō) — to clothe.
περιβάλλω,
future -βᾰλῶ: aorist περιέβᾰλον (see. below):— throw round, about, or over, put on or over, with accusative of things, φίλας περὶ χεῖρε βαλόντε [Refs 8th c.BC+]; π. τινὶ δεσμά, βρόχους, [Refs 5th c.BC+]; π. τινὰ χαλκεύματι put him round the sword, i. e. stab him, [Refs 4th c.BC+]; also περὶ τὰ στέρνα θώρηκας π. [Refs 5th c.BC+]; περὶ ἕρμα π. ναῦν wreck it on.., [Refs 5th c.BC+]:—middle, throw round or over oneself, put on, with accusative of things, περιβαλλόμενοι τεύχεα putting on their arms, [Refs 8th c.BC+]; εἷμα, φᾶρος περιβάλλεσθαι, [Refs 5th c.BC+]; frequently of defences, τεῖχος καὶ σωτηρίην περιβαλέσθαι τοῖς τε χρήμασι καὶ τοῖς σώμασιν [Refs 5th c.BC+]; λιμένι τεῖχος, χάρακα τῇ παρεμβολῇ, [Refs 2nd c.BC+]; also περὶ τὴν Πελοπόννησον τεῖχος π. [Refs 5th c.BC+] build a wall round it, [Refs 5th c.BC+]: in perfect…
Read the full entry →περιβάλλω
periballo
from 4012 and 906; to throw all around, i.e. invest (with a palisade
or with clothing):--array, cast about, clothe(-d me), put on.
see GREEK for 4012
see GREEK for 906
περιβάλλω
v.
I cast around, clothe
περιβάλλω fut. -βα^λῶ aor2 -έβα^λον to throw round, περὶ χαῖρε βαλών having thrown his arms round him, Od.; χέρας π. τινί Eur.; περὶ δ᾽ ὠλένας δέρᾳ βάλοιμι id. Eur.; π. τινὶ δεσμά Aesch.; π. ναῦν περὶ ἕρμα to wreck it on a reef, Thuc.:—Mid. to throw round oneself, put on, c. acc. rei, τεύχεα περιβαλλόμενοι putting on their arms, Od.; π. ἔρυμα, ἕρκος, τείχεα to throw round oneself for defence, Hdt.; c. dupl. acc., τεῖχος περιβάλλεσθαι πόλιν to build a wall round it, id. Hdt.:—in perf. pass. to have a thing put round one, Plat.; περιβεβλημένος τὸ τεῖχος having his wall around him, id. Plat.
Read the full entry →Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
23 occurrences in the New Testament, rendered 20 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 23 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 39 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἤδη τινὰ τῶν παλαιῶν φασι καθάπερ ἐκπρεπεστάτης γυναικὸς τῷ σοφίας ἐπιμανέντα κάλλει πολυτελεστάτης πομπῆς θεασάμενον παρασκευὴν ἄφθονον, ἀπιδόντα πρός τινας τῶν συνήθων εἰπεῖν „ἴδετε, ὦ ἑταῖροι, ὅσων χρείαν οὐκ ἔχω“, καίτοι γε ἔξω τῶν ἀναγκαίων…
ἐπεὶ δʼ εὐτρεπὲς ἦν τὸ δεῖπνον, ἐρίφου δέρματι τὸν βραχίονα περιβαλών, ἵνα πιστεύοιτο παρὰ τῷ πατρὶ διὰ τὴν δασύτητα Ἡσαῦς εἶναι, τὰ γὰρ ἄλλα πάντʼ ὢν ὅμοιος διὰ τὸ εἶναι δίδυμος τούτῳ μόνῳ διέφερε, καὶ φοβηθεὶς μὴ πρὶν γενέσθαι τὰς εὐχὰς εὑρεθεὶς…
μέρος τοῦ σώματος καὶ διέκοψάν μου τὴν κεφαλὴν ῥάβδοις κραναίναις καὶ ἐξέδυσαν μηλωτὴν ἣν περιβεβλημένος ἱμάτιον ἔσχον ἀξίαν δραχμῶν ρε ὥς με διαφυγεῖν καὶ κινδυνεύειν με τῷ βίωι· ἐπιδίδωμι
Ἱερημίου τινος τῆς κώμης βοηθοῦ· ἀκουόμενος … του … θαλμου καὶ … σιν θανασίμοις περιβαλὼν ὁ εἰρημένος τιμωρητὴς Σενούθης ἀνείλετο αὐτόν· ἐκ δευτέρου δὲ κατὰ μηχανοπανουργίας τρόπον … σε
μελετῆσαί τινα κατὰ σοῦ ὡς μετὰ τὴν ἐμὴν τελευτὴν ἐνάγειν σοι ὁμολογῶ ὁμνύων τὸ περιβεβλημένον μοι σχῆμα ὅτι οὐδὲν μοι χρεωστεῖς οὔτε δέδωμεν σοι τί ποτε ἢ πεπράσκειν σοί
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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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
The Greek word ἐσθής (lemma: esthēs) means clothing or raiment, derived from the verb ἕννυμι (to clothe). It is used in various contexts in the New Testament, appearing in passages such as Luke and Acts. The term can refer to individual garments or clothing collectively, and it has metaphorical uses related to dress.
ἐσθής, -jros, ἡ, (fr. ἕννυμι, ἔσθην, hence it would be more correctly written ἑσθής [so Rec.
ἐσθής ἔρχομαί σοι, unfortunately in a somewhat obscure context (Aesch. Prom. Vinct. 358 ἀλλ᾽ ἦλθεν αὐτῷ Ζηνὸς ἄγρυπνον βέλος is a classical parallel to the construction): and with t Cor 117° cf. P Tebt II. 416” (iii/A.p.) ποίησον αὐτῆς τὴν xplav ἕως ἔλθω, ‘supply her needs until I come.” Predsigke 1142 Μηνόφιλος ἐλθών (a wall-scratching from El-Amarna) shows ἐλθών used like ἥκω (cf. 2. 1143) of a worshipper (cf. Jn 637). The intermediate form in which Ist aor. terminations are attached to the 2nd aor. appears in BGU II. 530! (i/a.p.) οὔτε ἀντέγραψας οὔτε ἦλθας (other exx. in Deissmann BS, p- 191). For the perf. and aor. used together (see Pro/eg. p- 142 f.) cf. BGU I. 278 (ii/A.p.) els γῆν ἐλήλυθα τῇ ς τοῦ ᾿Εἰπεὶφ μηνός, καὶ ἐξε[κ]ένωσα μὲν τῇ ἴ τοῦ αὐτοῦ…
Read the full entry →ἐσθής (esthēs) — clothing.
ἐσθής, ῆτος,
Doric dialect ἐσθάς, ᾶτος, [Refs 5th c.BC+], ἡ, accusative ἐσθήν [Refs 3rd c.BC+]: (ἕννυμι):—clothing, raiment, χαλκόν τε χρυσόν τε ἅλις ἐσθῆτά τε δόντες [Refs 8th c.BC+]; χρηστηρία ἐ. the dress of prophetesses, [Refs 4th c.BC+]; μετρίᾳ ἐσθῆτι χρήσασθαι to dress simply, [Refs 5th c.BC+] = Latin toga pura, [Refs 2nd c.BC+]; τὴν ἐσθῆτα μεταβαλεῖν, = Latin mutare vestem, put on mourning, [Refs 1st c.AD+]: in plural, of the clothes of several persons, [Refs 4th c.BC+]; of one, [Refs 5th c.BC+]
II. collectively, clothes, ἐσθῆτα ἔσφερον εἴσω, i.e. the clothes just washed, [Refs 8th c.BC+]: rarely in later Gr., [Refs 1st c.AD+]
ἐσθής
esthes
from hennumi (to clothe); dress:--apparel, clothing, raiment, robe.
ἐσθής, ῆτος, ἡ
n.f.
clothing, raiment
ἐσθής ἐσθής, ῆτος, ἕννυμι dress, clothing, raiment, Hom., Hdt., attic; in pl., of the clothes of several persons, Aesch.
collectively, clothes, Od., Hdt.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
a-par'-el: The English equivalent of six Hebrew and three Greek words, variously signifying all kinds of raiment, chiefly garments costly and beautiful: ornamental (2Sa 1:24); royal, as of Ahasuerus (Es 6:8), of Herod (Ac 12:21, esthes); of kings' daughters (2Sa 13:18); priestly (Ezr 3:10); also mourning (2Sa 14:2). In 1Sa 17:38,39 "apparel" replaces "armor" of King James Version: "Saul clad David with his apparel," probably some close-fitting garment worn under the armor, or sometimes without it. Severe judgment…
Apparel
In Old Testament times the distinction between male and female attire was not very marked. The statute forbidding men to wear female apparel (Deut. 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as “naked” (1 Sam. 19:24; Job 24:10; Isa. 20:2). Those in high stations sometimes wore two tunics, the outer being called the “upper garment” (1 Sam. 15:27; 18:4; 24:5; Job 1:20). (2.) They wore in common an over-garment (“mantle,”…
8 occurrences in the New Testament, rendered 3 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 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐὰν μέντοι καὶ τὸν ἀρχιερέα λόγον ἐξετάζῃς, εὑρήσεις συνῳδὰ φρονοῦντα καὶ τὴν ἱερὰν ἐσθῆτα αὐτῷ πεποικιλμένην ἔκ τε νοητῶν καὶ αἰσθητῶν δυνάμεων·
ἐλθὼν δὲ πρὸς αὐτὸν Σαοῦλος ὑπὸ τοῦ πολλοῦ πνεύματος ἐλαυνόμενος ἔκφρων γίνεται καὶ τὴν ἐσθῆτα περιδύσας ἑαυτὸν καταπεσὼν ἔκειτο διʼ ὅλης ἡμέρας τε καὶ νυκτὸς Σαμουήλου τε καὶ Δαυίδου βλεπόντων.
ἐρεὰς ἐσθῆτας ἀμφιενν … πους προιέναι τοὺς προγεγραμμένους πάντας, ἀλλὰ τῇ ἱερᾷ καὶ νενομισμένῃ ἐσθῇτι χρῆσθαι καὶ μὴ καταλύειν τῆς τῶν … τὰ ἔθη. δ ἔτους Ἐπαγομένων.
τοῦ καὶ Τιβερείνου γυμνασιαρχήσαντος ἀνδρὸς τῆς ἀδελφῆς, καὶ οὐ μόνον ἐξύβρισαν ἀλλὰ καὶ τὴν ἐσθῆτά μου περιέσχισαν βουλόμενοι ἀποστερέσαι τῶν ἐμῶν. ὅθεν ἐπιδίδωμι τόδε τὸ βιβλίδιον ἀξιῶν εἶναι ἐν
ἀπεγρα… συνηγορουμένης λέγομεν αἱ ἐπικ … … ἅπερ νῦν ζητοῦμεν, λέγω δὴ … καὶ ἐσθὴς ἃ πολυτίμητα … ι … δι … ν ἐναπεθέμεθα ἐν κώμῃ τῇ προκειμένῃ
λαμπρός is an adjective meaning bright, brilliant, or splendid, derived from the verb λάμπω. It describes things that shine or are radiant, including clothing and celestial bodies. In the New Testament, it appears in contexts such as Revelation 22:1, 22:16, and James 2:2, where it conveys a sense of magnificence or clarity.
λαμπρός, -d, -dv, (λάμπω) ; a. shining; brilliant: ἀστήρ, Rev. xxii. 16 (Hom. Il. 4, 77, ete.) ; clear, transparent, Rev. xxii. 1. b. splendid, magnificent, [A. V. gorgeous, bright (see below) ]: ἐσθής, Lk. xxiii. 11; Acts x. 30; Jas. ii. 2 sq.; λίνον [L Tr WH λίθον], Rev. xv. 6; Biaowos, xix. 8; neut. plur. splendid [(R. V. sumptuous) | things, i. e. elegancies or luxuries in dress and style, Rev. xviii. 14. The word is sometimes used of brilliant and glistening whiteness (hence λαμπρὰ τήβεννα, toga candida, Polyb. 10, 4,8; 10,5, 1); accordingly the Vuls. in Acts x. 30; Jas. ii. 2; Rev. xv. 6 renders it by candidus; and some interpreters, following the Vulg. (“indutum veste alba”), understand ‘white apparel’ to be spoken of in Lk. xxiii. 11 [A. V. gorgeous; (see above) ]; cf. Keim iii. p. 380 note [Eng. trans. vi. 104].
λαμπρός BGU IIL. 717! (dowry—A.D. 149) κάτοπτ[ρ]ον δίπτυχον, λαμπάδα, P Oxy XII. 14491* (return of temple property— A.D. 213-217) λαμπάδ(ες) apy(vpat) καλαί. For the noun = “torch” in connexion with a torch-race cf. OGZS 764% αἱ. (ii/B.c.), Adichel 8845 (B.c. 164-3), 89317 (i/B.c.). MGr λαμπάδα, ‘‘lamp,’’ ‘‘candlestick.”’
λαμπρός (lampros) — shining.
λαμπρός, ά, όν,
feminine -ή in Epic dialect [Refs 8th c.BC+]:— bright, radiant, of the sun and stars, λ. φάος ἠελίοιο [Refs 8th c.BC+]; -ότατος, of Sirius, [Refs]; λαμπρὰ σελήνη Hes.[same places],[Refs 5th c.BC+]; of the eyes, [Refs 5th c.BC+]; of metallic bodies, λ. φάλοι, κόρυθες, [Refs 8th c.BC+]: neuter as adverb, θώρηκες λαμπρὸν γανόωντες [Refs]
2. of white cloths and the like, bright, λαμπρὸς δ᾽ ἦν ἠέλιος ὥς [ὁ χιτών] [Refs 8th c.BC+]; λ. ἐσθής, = Latin toga candida, [Refs 2nd c.BC+]
3. of water, clear, limpid, [Refs 5th c.BC+]; of air, λ. ἠήρ [Refs 5th c.BC+]
4. of sound or voice, clear, distinct, [Refs 5th c.BC+]; opposed to φ. ἀσαφής, [Refs 1st c.AD+]
λαμπρός
lampros
from the same as 2985; radiant; by analogy, limpid; figuratively,
magnificent or sumptuous (in appearance):--bright, clear, gay, goodly,
gorgeous, white.
see GREEK for 2985
λαμπρός, ά, όν
Adj
shining, magnificent, bright
λαμπρός lampros 9x
bright, resplendent, shining, Rev. 22:16; clear, transparent, Rev. 22:1; white, glistening, Acts 10:30; Rev. 15:6; Rev. 19:8; of a bright color, gaudy, Lk. 23:11; by impl. splendid, magnificent, sumptuous, Jas. 2:2, 3; Rev. 18:14*
λαμπρός λαμπρός, ή, όν λάμπω bright, brilliant, radiant, of the sun and stars, the eyes, etc., Il., attic
of white objects, bright, Od., Hdt.
of water, bright, limpid, Aesch., etc.; of the air, Eur.
of the voice, clear, sonorous, distinct, Lat. clarus, Dem.; so, λαμπρὰ κηρύσσειν Eur.
metaph. of vigorous action, λ. ἄνεμος a fresh keen wind, Hdt.; λ. καὶ μέγας καθιείς swooping down like a fresh and mighty breeze, Ar.; λαμπρὸς φανήσεται he will come vigorously forth, Eur.:—so adv., λαμπρῶς vigorously, Thuc.
metaph. also, clear, manifest, decisive, Aesch., Thuc.: —so adv., λαμπρῶς κοὐδὲν αἰνικτηρίως Aesch.; λελυμένων λ. τῶν σπονδῶν Thuc.; λαμπρῶς ἐλέγετο it was said without concealment, id. Thuc.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
9 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 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐὰν δὲ ἀνατείλῃ ὁ ἥλιος, τουτέστιν ὁ φαινόμενος λαμπρὸς νοῦς ἐν ἡμῖν, καὶ δόξῃ πάντα διορᾶν καὶ πάντα βραβεύειν καὶ μηδὲν ἐκφεύγειν ἑαυτόν, ἔνοχός ἐστιν, ἀνταποθανεῖται τοῦ ἐμψύχου δόγματος ὃ ἀνεῖλε, καθ’ ὃ μόνος αἴτιός ἐστιν ὁ θεός, εὑρισκόμενος…
διαφέρει δʼ οὐδὲν ἢ μὴ περιιδεῖν ἀπολλυμένους ὑπʼ ἐνδείας τῶν ἀναγκαίων, ἢ μὴ κολάσαι δόξαντας ἁμαρτεῖν καὶ περὶ τὴν εὐεργεσίαν τὴν ἀπὸ σοῦ λαμπρὰν γενομένην φθονηθέντας, ἡ δʼ αὐτὴ χάρις ἄλλῳ μέντοι τρόπῳ διδομένη·
καὶ ἐπάρασα ῥάβδον τινὰ λαμπρὰν λέγει μοι: Βλέπεις μέγα πρᾶγμα;
Ἀχιλλίδι οἰκία καὶ αὐλὴ καὶ τῇ Ἡραεῖδι ἕκτον μέρος οἰκίας καὶ αὐλὴ καὶ δοῦλος Λάμπρος ὡς ἐτῶν ε πάντα ἐν τῇ κώμῃ. Ἡραεῖς μετὰ κυρίου τοῦ υἱοῦ Κρονίωνος ἐπιδέδωκα
Αὐρηλίου Πρόβου Γοθικοῦ Μεγίστου Περσικοῦ Μεγίστου Γερμανικοῦ Μεγίστου Εὐσεβοῦς Εὐτυχοῦς Σεβαστοῦ … ἐν τῇ λαμπρᾷ καὶ λαμπροτάτῃ Ὀξυρυγχιτῶν πόλει ἐπὶ Αὐρηλίου Ἀγαθείνου τοῦ καὶ Ὡριγένους ἀσχολουμένου ὠνὴν ἀγορανομείου καὶ
ἵνα δυνηθῶμεν διὰ ταύτης τῆς παραμυθίας στῆναι ἐν τῇ κώμῃ καὶ διὰ παντὸς τῇ λαμπρᾷ σου τύχῃ χάριτας ὁμολογήσομεν. διευτύχει. Αὐρήλιοι Σακαῶν καὶ Ἥρων καὶ Καναοῦγ ἐπιδεδώκαμεν. Αὐρήλιος Μαξέντιος
The Greek word ἀναπέμπω (i.e., *anapempō*) is built from the prefix ἀνα- and the root πέμπω, meaning 'to send.' It encompasses the meanings of sending up to a higher authority or sending back. In the New Testament, it appears in contexts like Luke 23:7, 11, 15 and Acts 25:21, where it refers to remitting cases to higher courts.
ἀνα-πέμπω : 1 aor. ἀνέπεμψα:; [fr. Pind. and Aeschyl. | down]; 1. to send up; i.e. a. toa higher place; b. to a person higher in office, authority, power, (Plut. Marius c. 17; [Philo de creat. princip. § 8; Joseph. b. j. 2, 20, 5]): τινὰ πρός τινα, Lk. xxiii. 7, 15; Acts xxv. 21 LTTrWH. 42. to send back: twa, Philem. 12 (11); τινά τινι, Lk. xxiii. 11.
ἀναπέμπω. To Deissmann’s examples of this word (SS p. 229) = “‘remittere,” ‘to send up to a higher authority,” as in Lk 237, Ac 2521, add P Hib I. 571 (B.c. 247), Sy// 1775410" (end of iii/B.c.), OGZS 194% (i/p.c.), 76. 329°! (ii/B.c.). Priene 11147 (i/B.c.) περὶ ὧν ὁ στρατηγὸς Λεύκιος Λε[υκίλιος ἔγραψεν] καὶ ἀνέπεμψεν [πρὸς τὴν σ]ύγκλητον, P Tebt I. 77 (B.C. 114), τό. II. 287° (A.D. 161-9) ἐνέτυχον τῷ ἡγεμόνι καὶ ἀνέπεμψεν αὐτοὺς ἐπὶ Κρασσὸν τὸν κράτιστον [ἐπιστράτηὙ]ον, ‘‘they appealed to the prefect, who referred them to his highness the epistrategus Crassus” (Edd.), zd. 594 (iii/a.p ) a warrant for arrest, a/. Similarly the phrase ἐξ ἀναπομπῆς is used of the ‘‘ delegation” of a case from one authority to another, e. g. BGU I. 19? (a.D. 135), CPR 18? (A.D. 124) : see further drvchzzv iii. p. 74. For the alternative meaning “to send back” (Lk 2315, Philem™). Cf. P Par 137? (B.C. 157)…
Read the full entry →ἀναπέμπω (anapempō) — to send back.
ἀναπέμπω,
poetry ἀμπ-, send up, κάτωθεν[Refs 5th c.BC+]; Ἁφαίστοιο κρουνοὺς ἀ. sends forth.., [Refs 5th c.BC+]; χθὼν ἠρινὰ φύλλ᾽ ἀ.[Refs 5th c.BC+]:—middle, send up from oneself, [Refs 5th c.BC+]
2. send up to higher ground, εἰς τὰς ἄκρας[Refs]; especially from the coast inland, into Central Asia, ἀ. ὡς βασιλέα[Refs 5th c.BC+]; to the metropolis, εἰς τὴν Ῥώμην[Refs 2nd c.BC+]
3. remit, refer to higher authority, [Refs 3rd c.BC+]; ψήφισμα πρὸς βασιλέα[NT]; of a higher authority referring to delegates, [Refs 2nd c.AD+]; refer to a book, [Refs 2nd c.AD+]
4. trace up one's pedigree, γένος εἴς τινα[Refs 1st c.BC+]
ἀναπέμπω
anapempo
from 303 and 3992; to send up or back:--send (again).
see GREEK for 303
see GREEK for 3992
ἀναπέμπω
v.
I send up to a higher tribunal, I send back
ἀναπέμπω anapempō 5x
to send back, Phlm. 12; to send up, remit to a tribunal, Lk. 23:7, 11, 15; Acts 25:21*
ἀναπέμπω to send up from below, Aesch.: to send forth, Pind.:—Mid. to send up from oneself, Xen.
to send up, from the coast inland, esp. into Central Asia, Thuc., Xen.
to send back, Pind.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
5 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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
ὡς μετὰ ταῦτα φυγόντα ἐκ Ῥώμης Ἀριστόβουλον εἰς Ἰουδαίαν λαβὼν Γαβίνιος αἰχμάλωτον πάλιν ἀνέπεμψεν εἰς Ῥώμην.
ἔχομεν πρὸς Σωτήριχον ἐλθεῖν ἐπεὶ ἐπιβάλλεταί τις ἐπʼ αὐτόν· ὡς ἂν δὲ γενώμεθα ἐκεῖ, ἀναπέμψω σοι αὐτὸν κτηνοτρόφους ληψόμενον ὀμνύοντας δικαίως κρινεῖν π … … ασαρη. εἰ παχυμερῶς ἐπιθολῶσαι
τὸ γὰρ β περὶ … … ἑτέρωι φίλωι ε … … … ι ἀναπέμψω τ … … … … ἀπέστειλα διὰ … … … λειτης οὐχ ὁρᾶταί μοι
ἀνέπεμψα καὶ … πυροῦ ἀρτάβας δύο καὶ … εἰς οἶκον καὶ ἀργυριο … ἐνεβαλόμην δὲ
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
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
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 Πιλᾶτος (transliterated as Pilatos) refers to Pontius Pilate, the Roman governor of Judea. It is of Latin origin and is used in the New Testament in several passages, including Matthew 27:2 and Mark 15:1. The entries note variations in spelling and accentuation, but they consistently identify Pilate as a significant historical figure involved in the trial of Jesus.
Πιλάτος, [L] Tr better Πιλᾶτος ([on the accent in codd. see Tdf. Proleg. p. 103; cf. Chandler § 326; B. p- 6n.J]; W. § 6,1 m.), T WH incorrectly Πειλᾶτος [but see Tdf. Proleg. p. 84 sq.; WH. App. p. 155; and cf. εἰ» 4], (a Lat. name, i.q. ‘armed with a pilum or javelin,’ like Torquatus i. q. ‘adorned with the collar or neck-chain’; [so generally; but some would contract it from pileatus i. 6. ‘ wearing the felt cap’ (pileus), the badge of a manumitted slave; οἵ. Leyrer in Herzog as below; Plumptre in B. D. s. v. Pilate (note) ]), -ov, ὁ [on the use of the art. with the name οἵ. W. 113 (107) n.], Pontius Pilate, the fifth procurator of the Roman emperor in Judea and Samaria (having had as predecessors Coponius, Marcus Ambivius, Annius Rufus, and Valerius Gratus). [Some writ. (e.g. BB. DD. s.v.) call Pilate the sixth procurator, reckoning Sabinus as the first, he having had charge for a…
Read the full entry →Πειλᾶτος σε, φίλτατε, ἤδη ποτὲ πεῖσαι αὐτὸν τοῦ ἐλθεῖν. Cf. also P Oxy II. 2045} (A.D. 22) ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι εἱκανὸν ἕως ἐπὶ διαλογισμόν, ‘unless indeed they shall persuade the chief usher to give security for them until the inquiry.” The 2nd perf. πέποιθα c. dat., which is rare in Hellenistic prose, is found in BGU IV. 1141? (B.c. 14) πέποιθα yap ἐματῶι, fersuasé mht: cf. 2 Cor 107, Phil 144, Philem*4, In PSI V. 538? (iii/B.c.) the intrans. πέποιθα is construed c. gen., which the editor attributes to Tonic influence—érlotyt δὲ καὶ od διότι τοῦ ὀψωνίου πεποίθαμεν, ‘‘sai anche tu che sull’ ὀψώνιον facciamo assegnamento.” For the mid. or pass. ‘‘am persuaded,” we may cite P Petr II. r1(1)4 (mid. iii/B.c.) (= Selections, p. 7) ἐὰν yap σὺ παραγένηι, πέπεισμαι ῥαιδίως pe τῶι βασιλεῖ συσταθήσεσθαι, ‘for, if you come, I am sure that I shall easily be introduced to the…
Read the full entry →∏ιλᾶτος
Pilatos
of Latin origin; close-pressed, i.e. firm; Pilatus, a Roman:--Pilate.
Πιλᾶτος, ου, ὁ
n.m.
Pilate
Πιλᾶτος Pilatos 55x
Pilate, pr. name
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
(armed with a spear), Pontius. Pontius Pilate was the sixth Roman procurator of Judea, and under him our Lord worked, suffered and died, as we learn not only from Scripture, but from Tacitus (Ann. xv. 44). was appointed A.D. 25-6, in the twelfth year of Tiberius. His arbitrary administration nearly drove the Jews to insurrection on two or three occasions. One of his first acts was to remove the headquarters of the army from Caesarea to Jerusalem. The soldiers of course took with them their standards, bearing the image of the emperor, into the holy city. No previous governor had ventured on such an outrage. The people poured down in crowds to Caesarea, where the procurator was then residing, and besought him to remove the images. After five days of discussion he gave the signal to some concealed soldiers to surround the petitioners and put them to death unless they ceased to trouble him…
armed with a dart
55 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 55 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
Πιλᾶτος ἦν τῶν ὑπάρχων ἐπίτροπος ἀποδεδειγμένος τῆς Ἰουδαίας·
ὡς Πόντιος Πιλᾶτος ἠθέλησε κρύφα εἰς Ἱεροσόλυμα εἰσενέγκαι προτομὰς Καίσαρος, ὁ δὲ λαὸς οὐ κατεδέξατο στασιάσας.
τὸ πιττάκιον ὡς πρόκειται. Φαῶφι κα ιγ ἰνδικτίονος Ἰακὼβ Ἀβρααμίου στοιχεῖ μοι ὡς πρόκειται. Πιλᾶτος Ἀπολλῶτος νομικὸς μαρτυρῶ ὁ καὶ σωματίσας
εἰρημένων νδ κερατίων ὥστε ἐμὲ ἀποκαταστῆσαι ὑμῖν τὸ γραμμάτιον ὑμῶν τῶν πεντήκοντα ἑνὸς νομισματίων. Πιλᾶτος Ἀπολλῶτος νομικὸς μαρτυρῶ τῷ ἐνταγίῳ ἀκούσας παρὰ Ἰωάννου τοῦ καὶ θεμένου.