Luke 23:18 — Word Study
N1904ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
BSAThey cried outanakrazō▸ [together, as one, yelled, screamed] howeverde all togetherpamplēthei△ saying;legō▸ do removeairō▸ [remove, take away] this [man],ohutos [Jesus, the Messiah] do releaseapoluō▸ [set free, liberate] nowde to us <the> Barabbas;Barabbas [a known prisoner]
| Greek | English | Parsing |
|---|---|---|
| ἀνέκραγον | They cried out | Verb, aorist, active |
| δὲ | however | Conjunction |
| παμπληθεὶ | all together | Adverb |
| λέγοντες· | saying; | Verb, present, active |
| αἶρε | do remove | Verb, present, active |
| τοῦτον, | this [man], | Demonstrative pronoun, accusative, singular |
| ἀπόλυσον | do release | Verb, aorist, active |
| δὲ | now | Conjunction |
| ἡμῖν | to us | |
| τὸν | <the> | |
| Βαραββᾶν· | Barabbas; | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But they all cried out in unison: “Away with this man! Release Barabbas to us!” |
| KJV | And they cried out all at once, saying, Away with this man, and release unto us Barabbas: |
| ASV | But they cried out all together, saying, Away with this man, and release unto us Barabbas:— |
| YLT | and they cried out — the whole multitude — saying, 'Away with this one, and release to us Barabbas,' |
| WEB | But they all cried out together, saying, “Away with this man! Release to us Barabbas!”— |
| BBE | But with loud voices they said all together, Put this man to death, and make Barabbas free. |
Where they part company is ἀνέκραγον — see How Translations Differ.
The verse consists of a main clause followed by participial and imperative phrases that elaborate on the crowd's demand.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectλέγω
verbἀνακράζω
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the New Testament — a word chosen on purpose.
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 23:18
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 23:18 describes a pivotal moment during the trial of Jesus when the crowd, united in their demand, calls for His execution while favoring the release of Barabbas, a known criminal. This event highlights the intense pressure on Pilate as he navigates the wishes of the people against his own judgment about Jesus' innocence. The contrast between the two figures — Jesus, the innocent Messiah, and Barabbas, a convicted insurrectionist — underscores the gravity of the choice being made.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 27:16–23 | At that time they were holding a notorious prisoner named Barabbas. |
| 2 | Mark 15:7–14 | And a man named Barabbas was imprisoned with the rebels who had committed murder during the insurrection. |
| 3 | John 18:40 | “Not this man,” they shouted, “but Barabbas!” (Now Barabbas was an insurrectionist.) |
| 4 | Acts 3:14 | You rejected the Holy and Righteous One and asked that a murderer be released to you. |
| 5 | John 19:15 | At this, they shouted, “Away with Him! Away with Him! Crucify Him!” “Shall I crucify your King?” Pilate asked. “We have no king but Caesar,” replied the chief priests. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — ἀνέκραγον, anakrazōgenerated
The verb ἀνακράζω is an aorist active indicative, meaning 'they cried out' or 'they yelled.' It conveys a strong emotion, indicating a loud and urgent call from the crowd. The use of the aorist tense suggests a completed action, emphasizing the intensity of their demand.
This word is built from the prefix ἀνα- (up, back) and the root κράζω (to cry out), which together express a forceful vocalization. In this context, it reflects the crowd's unified and passionate response.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as, "But they all cried out in unison: 'Away with this man! Release Barabbas to us!'" This wording is echoed in the KJV and ASV, which also emphasize the collective voice of the crowd.
However, the Young's Literal Translation and Webster's Bible use slightly different phrasing, such as 'the whole multitude' and 'together,' respectively, highlighting the unity of the crowd's cry.
Sentence Structuregenerated
The main verb of the verse is ἀνέκραγον, indicating the action of the crowd. This is supported by a series of phrases that describe what they are saying and the context of their demand.
The structure includes a participial phrase λέγοντες (saying) that details the content of their cry, as well as an imperative command ἀπόλυσον (do release) directed towards Pilate.
Septuagint Backgroundgenerated
In Luke 23:18, the Greek word λέγοντες· (legō), meaning 'saying', corresponds to various Hebrew terms in the Septuagint, including כֹּה (kōh, 'thus') and נְאֻם (ne'um, 'utterance'). This choice emphasizes the authoritative declaration of the crowd's demand.
The word αἶρε (airō, 'do remove') connects with the Hebrew נָשָׂא (nāsā', 'lift, carry, take'), reinforcing the act of removing or releasing someone, while τοῦτον, (houtos, 'this [man]') aligns with אֵ֫לֶּה (elleh, 'these'), which serves to specifically identify Jesus in the crowd's demand.
In plain words — the whole versegenerated
Luke 23:18 shows the crowd shouting together for Jesus to be removed and for Barabbas to be set free. This moment is crucial as it illustrates the choice made by the people, favoring a criminal over the innocent Messiah.
Frequently Asked Questionsgenerated
The crowd's choice reflects their desire for a political leader and a release from oppression, as Barabbas represented a hope for rebellion against Roman rule.
This phrase indicates the crowd's rejection of Jesus, calling for His removal, which highlights their misunderstanding of His mission.
This moment is a turning point in the trial, showcasing the pressure on Pilate and the people's willingness to choose a known criminal over Jesus.
The crowd's reaction serves as a warning about the influence of public opinion and the danger of collective decision-making without discernment.
Reflection Questionsgenerated
- In what ways do I see societal pressures influencing my decisions today?
- How can I discern truth amidst the noise of popular opinion?
- What does this passage teach me about the nature of justice and mercy?
- How can I respond to the call of Jesus in my life, despite the voices of the crowd?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this moment in the trial of Jesus, highlighting the crowd's choice and its implications for understanding the events surrounding the crucifixion.
The word of the Lord is rich, and according to the opinion of Solomon, "it must be written on the heart" not once but also twice and "three times." Let us to the best of our ability also now attempt to add something to what was said long…Early Church Fathers on Luke 23 →
Celsus goes on to say that "those who killed Jesus suffered nothing for a long a time afterwards." We must inform him and all who are prone to learn the truth.Early Church Fathers on Luke 23 →
But the whole crowd shouted together, saying: Away with this one, and release to us Barabbas, who for a certain sedition made in the city and for murder, was thrown into prison.Early Church Fathers on Luke 23 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Luke 23:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they cried out all at once,.... The chief priests, rulers, and people, not bearing to hear of a release of him, now they had got him in their hands; and enraged at the proposal, in a most
Read John Gill on Luke 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Pilate, when he had called together the chief priests and the rulers and the people, For the exposition see the notes at John 18:38; John 19:30 For the exposition, see the notes at John 18:38-40; John 19:1-30.
Read Robert Jamieson on Luke 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 And they cried out all at once, saying, Away with this man, and release unto us Barabbas: Ver. 18. Release unto us] What marvel though murderers desire a murderer? Similis similem sibi quaerit.
Read John Trapp on Luke 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13-23) And Pilate, when he had called together . . .-See Notes on Matthew 27:15-23; Mark 15:6-14. The first summons to the members of the Council, and the reference to Herod’s examination of the Prisoner are, as the sequel of the previous incident, peculiar to St. Luke.
Read Charles John Ellicott on Luke 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Away with this man] That is, Put him to death - αιρετουτον, literally, Take this one away, i.e. to punishment - to death.
Read AdamClarke on Luke 23 →CambridgeThe Cambridge Bible for Schools and Colleges18. all at once] If we read plethei for pamplethei, the meaning will be that ‘they (the priests) called aloud to the multitude,’ as in Matthew 27:20. The choice of Barabbas by the mob was not spontaneous; it was instigated by these priestly murderers. The guilt of the Crucifixion rests mainly with the Priests, because it was mainly due to their personal influence (Mark 15:2).release tinto us Barabbas] This was the last drop in the cup of Jewish iniquity. Romans 11:30-33.Barabbas] Rather, Bar-Abbas, ‘Son of a (distinguished) father,’ or Bar-Rabbas, ‘Son of a great Rabbi.’ Origen had the reading, ‘Jesus Bar-Abbas,’ in Matthew 27:17, and as Jesus was a common name, and Bar-Abbas is only a…
Read Cambridge 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
But they all cried out in unison: “Away with this man! Release Barabbas to us!”
But they all cried out together, saying, “Away with this man! Release to us Barabbas!”—
But they all cried out in unison: “Away with this man! Release Barabbas to us!”
But they all shouted out together, “Take this man away! Release Barabbas for us!”
Tyndale line
And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
But they cried out all together, saying, Away with this man, and release unto us Barabbas:—
But they cried out all together, saying, Away with this man, and release unto us Barabbas:
And they cried out all at once, saying, Away with this man , and release to us Barabbas:
Then all ye multitude cried at once, saying, Away with him, and deliuer vnto vs Barabbas:
Strictly literal
But they cried out in a mass saying, Away with this [man] and release Barabbas to us;
and they cried out — the whole multitude — saying, 'Away with this one, and release to us Barabbas,'
and they cried out—the whole multitude—saying, “Away with this One, and release Barabbas to us,”
But they cried out all together, saying, “Away with this man, and release to us Barabbas!”
From the Latin
But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas:
Simplified
But they all shouted together, “Kill this man, and release Barabbas to us.”
But with loud voices they said all together, Put this man to death, and make Barabbas free.
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.
Exclamavit autem simul universa turba, dicens : Tolle hunc, et dimitte nobis Barabbam :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܩܥܘ ܕܝܢ ܟܠܗ ܟܢܫܐ ܘܐܡܪܝܢ ܫܩܘܠܝܗܝ ܠܗܢܐ ܘܫܪܝ ܠܢ ܠܒܪ-ܐܒܐ
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.
ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
The standard critical text of the New Testament.
ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
The previous edition, still widely cited.
ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
The Society of Biblical Literature edition, freely licensed.
ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
The edition that turned scholarship toward the earliest manuscripts.
ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
An independent critical text built from the oldest witnesses then known.
ἀνέκραγον δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
A recent critical edition following documentary evidence closely.
— δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν — Βαραββᾶν·
The reading of the majority of surviving manuscripts.
— δὲ παμπληθεὶ λέγοντες· αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν τὸν Βαραββᾶν·
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 |
|---|---|---|
| ἀνέκραγον They cried out | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| τὸν <the> | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 23:18
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 ἀνακράζω (i.e., *anakrazo*) is built from the prefix ἀνα- and the root κράζω, meaning to cry out or shout. It covers a range of meanings related to vocal expression, such as yelling or exclaiming. The New Testament references include Mark 1:23, 6:49, and Luke 4:33, among others.
ἀνακράζω. The vernacular character of this compound is sufficiently established by our one citation, BGU IV. 1201" (ii/A.D.) καὶ ἡμῶν ἀνακράξαντες (for -wy !) els τὴν κώμην πρὸς βοήθηαν κατεπήδησεν ὁ γυμνασίαρχος KTA.: the temple of Serapis was on fire, so that the word on this occasion no doubt implies considerable vigour, as we should expect from its record elsewhere. » ΄ ανακρινῶ
ἀνακράζω (anakrazō) — to yell.
ἀνακράζω,
future -κράξομαι or future perfect -κεκράξομαι[LXX]: aorist ἀνέκρᾰγο; late ἀνέκραξα[LXX+NT]:—cry out, lift up the voice, shout, ἐπεὶ.. ἀνέκραγον[Refs 8th c.BC+]; εἴ τι πέραν ἀερθεὶς ἀνέκραγον if I raised my voice too high, [Refs 5th c.BC+]; οὐκ ἀνέκραγεν, of a dying man, [Refs 5th c.BC+]: followed by a relative, ἀνέκραγον ὡς εὖ λέγοι[Refs 5th c.BC+]; τηλικαῦτ᾽ ἀνεκράγετε, ὡς.. [Refs 4th c.BC+]infinitive, ἀνακραγόντων βάλλειν.. [Refs 1st c.AD+]
2. rarely of animals, ἂν γλαὺξ ἀνακράγῃ[Refs 4th c.BC+]
ἀνακράζω
anakrazo
from 303 and 2896; to scream up (aloud):--cry out.
see GREEK for 303
see GREEK for 2896
ἀνακράζω
v.
I shout aloud
ἀνακράζω to cry out, lift up the voice, Od., attic
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
5 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 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
οἱ δὲ ἀνέκραγον τούτων οὐδὲν ὑπʼ αὐτοῦ γεγονέναι, προστῆναι δὲ ὁσίως αὐτὸν καὶ δικαίως τοῦ ἔθνους.
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 →
The Greek word παμπληθεί (pamplethei) is an adverb meaning 'with the whole multitude' or 'all at once.' It is derived from the roots for 'all' (πᾶς) and 'multitude' (πλῆθος). This term appears in the New Testament, specifically in Luke 23:18, where it describes a collective action.
*† πανπληθεί (Rec. παμπλ-, v. WH, App., 150),
adv.
(< πᾶς, πλῆθος),
= cl. παμπληθές, with the whole multitude, all together: Lk 23:18.†
πανπληθεί, see παμπληθεί. πανταχῆ or πανταχῇ (1, Tr WH; see εἰκῇ). adv., everywhere: Acts xxi. 28 L T Tr WH, for πανταχοῦ, --- a variation often met with also in the Mss. of prof. auth. [From Hat. down; ef. Meisterhans, Gr. ἃ. Att. Inschr. p. 64.]
πανπληθεί. With this adv. = ‘‘with the whole crowd τ᾿ (Lk 233), cf. the corresponding subst., as in 2 Macc 10%4, in Aristeas 90 πάντα καθαρίζεσθαι τὰ συναγόμενα παμπληθῆ τῶν θυμάτων αἵματα, ‘that all the vast accumulation of sacrificial blood is swept away ” (Thackeray). πανταχῇ; “everywhere” (Ac 2123). For the form with iota subscript, which Moulton prefers (Gr. il. p. 84; cf. Meisterhans Gr. p. 145), see P Eleph 3° (B.c. 284-3) ἡ δὲ συγγραφὴ ἥδε κυρία ἔστω πανταχῆι οὗ ἄν ἐπιφέρηι ᾿Εἰλάφιον, and similarly 16. 45 (B.c. 284-3), and P Oxy XIV. 1639} (B.c. 73 or 44) κυρία [ἡ χ]εὶρ παντα[χῆ]ι ἐπιφερομένη καὶ παντὶ τῶι ἐἔπιφέΓρο]ντι, “115 bond is valid wherever and by whomever it is produced’ (Edd.). The iota is wanting in P Gen I. 35! (A.D. 161) πανταχῆ ἐπιφερόμεϊνον, and 26. gt 15 (A.D.…
Read the full entry →παμπληθεί (pamplēthei) — together.
παμ-πληθεί,
adverb with the whole multitude, NT.Luke. 23.18, [Refs 2nd c.AD+]
παμπληθεί
pamplethei
dative case (adverb) of a compound of 3956 and 4128; in full
multitude, i.e. concertedly or simultaneously:--all at once.
see GREEK for 3956
see GREEK for 4128
παμπληθεί
Adv
all at once, all together
παμπληθεί pamplēthei 1x
the whole multitude together, all at once, Lk. 23:18*
παμπληθεί with the whole multitude, NTest.
from παμπληθής
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
1 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.
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
1,357 occurrences in the New Testament, rendered 107 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 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
αἴρω, transliterated as airō, is a Greek verb meaning to lift, raise, or take up. It encompasses a range of actions such as bearing or carrying something away, and it can also refer to the figurative act of raising one's voice or expiating sin. The New Testament uses this word in contexts like lifting a bed (Mark 2:9) and bearing the cross (Matthew 16:24).
αἴρω (contr. fr. poet. deipw); fut. ἀρῶ; 1 aor. ἦρα, inf. ἄραι, impv. dpov; pf. ἦρκα (Col. ii. 14); Pass., (pres. αἴρομαι]; pf. ἦρμαι (Jn. xx. 1); 1 aor. ἤρθην; (on the rejection of iota subser. in these tenses see Bitm. Ausf. Spr. i. pp. 413, 439 ;[W. 47 (46)]); 1 fut. dpOjcopa; [fr. Hom. down]; in the Sept. generally i. q. NWI; to lift up, raise. 1. to raise up; a. to raise stones, Jn. viii. 59; serpents, Mk. xvi. 18; a dead body, Acts xx. 9. b. to raise upwards, elevate, lift up: the hand, Rey. x. 5; the eyes, Jn. xi. 41; the voice, i. e. speak in a loud tone, ery out, Lk. xvii. 13; Acts iv. 24, (also in prof. writ.) ; τὴν ψυχήν, to raise the mind, i. q. excite, affect strongly (with a sense of fear, hope, joy, grief, ete.) ; in Jn. x. 24 to hold the mind in suspense between doubt and hope, cf. Liicke [or Meyer] ad loc. ¢. to draw up: a fish, Mt. xvii. 27 (ἀνασπᾶν, Hab. i. 15)…
Read the full entry →αἴρω. For αἴρω, “raise,” (ii/A.D.) ἄραι τὴν χεῖρα, and so 70. 607% 57. for αἴρειν χεῖρας may be specially noted, the Alexandrian inser. in Predsigke 1323 (ii/A.D.): θεῷ ὑψίστῳ καὶ πάντων ἐπόπτῃ Kal Ἡλίῳ καὶ Νεμέσεσι αἴρει ᾿Αρσεινόη ἄωρος τὰς χεῖρας. The inscr. is heathen, but has striking similarity to the Jewish prayer for vengeance on which Deissmann comments in ZAZ p. 423 ff. : is its thought partly due to Jewish suggestion? In P Fay 103% (iti/A.D.) payment is allotted to the bearers of a corpse—tois ἠρκάσι “lift up,”? as in Rev τοῦ, cf. Syd/ 807% One passage (4-601) αὐτόν : cf. P Grenf 11. 77° (iii/iv A.D.) ( = Se/ec- | tions, p. 120). In a magical formula of iii/A.D. instructions are given to take twenty-nine palm leaves, on whicn the names of the gods have been inscribed, and then —épe (= alpe) κατὰ δύο δύο, ‘‘Jift them up two by two,” P Oxy VI. 8861 ( = Selections, p. 111). A…
Read the full entry →αἴρω (airō) — to take up.
ἀείρω,
Epic dialect, Ionic dialect, and poetry; αἴρω (once in [Refs 8th c.BC+], Attic dialect and Trag. (except [Refs 4th c.BC+]; Aeolic dialect ἀέρρω, [Refs 7th c.BC+]imperfect ἤειρον (συν-) [Refs 8th c.BC+], Epic dialect ἄειρον[Refs 8th c.BC+], Attic dialect and Trag. ᾖρον: future ἀρῶ [ᾱ], contraction for ἀερῶ (which is not found), [Refs 5th c.BC+]: aorist 1 ἤειρα (συν-) [Refs 8th c.BC+], (παρ-) [Refs 7th c.BC+], Epic dialect ἄειρα[Refs 8th c.BC+]; Aeolic dialect imperative ἀέρρατε[Refs 7th c.BC+]; subjunctive ἀέρσῃ[Refs]; participle ἀείρας[Refs 5th c.BC+]; ἦρα[Refs 5th c.BC+], 3rd.pers.plural ἤροσαν[LXX+3rd c.BC+], infinitive ἆραι[Refs 3rd c.BC+], participle ἄρας[Refs 5th c.BC+] in all moods]: perfect ἦρκα[Refs 4th c.BC+], (ἀπ-) [Refs 5th c.BC+]pluperfect ἤρκεσαν (ἀπ-) [Refs 4th c.BC+]:—middle ἀείρομαι (ἀπ-) [Refs 8th c.BC+]; αἴρομαι [Refs 5th…
Read the full entry →αἴρω
airo
a primary root; to lift up; by implication, to take up or away;
figuratively, to raise (the voice), keep in suspense (the mind),
specially, to sail away (i.e. weigh anchor); by Hebraism (compare
5375) to expiate sin:--away with, bear (up), carry, lift up, loose,
make to doubt, put away, remove, take (away, up).
see HEBREW for 05375
αἴρω
v.
I raise, lift up
αἴρω airō 101x
to take up, lift, raise; bear, carry; take away, remove; destroy, kill
αἴρω epic and poet. ἀείρω q.v. distinguish ἀρῶ from ἀ_ρῶ, contr. of ἀερῶ. Act.
to take up, raise, lift up, Il., etc.; αἴρειν βῆμα to step, walk, Eur.; αἴρ. σημεῖον to hoist a signal, Xen.:—Pass. to mount up, ascend, id. Xen.
often of armies and ships, αἴρ. τὰς ναῦς to get the fleet under sail, Thuc.:—also intr. to get under way, start, set out, ἆραι τῶι στρατῶι id. Thuc.;—so in Mid. and Pass., Hdt., etc.
to bear, sustain, μόρον Aesch.; ἆθλον Soph.
to raise up, exalt, Aesch.:—of passion, to exalt, excite, ὑψοῦ αἴρειν θυμόν to grow excited, Soph.; αἴρειν θάρσος to pluck up courage, Eur., etc.: Pass., οὐκ ἤρθη νοῦν ἐς ἀτασθαλίην Simon.
to raise by words, to extol, exaggerate, Eur., Dem.
Verb-PAM-2S — Verb · present · active · imperative · second person · singularpresent active imperative — an action in progress.
V-PAM-2S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Singular
103 occurrences in the New Testament, rendered 55 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 101 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 132 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τοῦ μὲν γὰρ γεγονότος ἐπιμελεῖσθαι τὸν πατέρα καὶ ποιητὴν αἱρεῖ λόγος·
οἱ δὲ συνέντες ἰσχὺν αὐτῷ καὶ μέγεθος πραγμάτων τὴν ὄψιν προλέγουσαν καὶ κατʼ αὐτῶν τὴν ἐξουσίαν ἐσομένην τῷ μὲν Ἰωσήπῳ τούτων οὐδὲν ὡς οὐ γνώριμον αὐτοῖς τὸ ὄναρ ὂν διεσάφησαν, ἀρὰς δʼ ἐποιήσαντο μηδὲν εἰς τέλος αὐτῷ παρελθεῖν ὧν ὑπενόουν καὶ πρὸς…
τύπος ἐστὶν τοῦ Ἰησοῦ τῇ ἐκκλησίᾳ θέμενος, ὅτι ὃς ἐὰν θέλῃ τὸ ἔριον ἆραι τὸ κόκκινον, δεῖ αὐτὸν πολλὰ παθεῖν διὰ τὸ εἶναι φοβερὰν τὴν ἄκανθαν, καὶ θλιβέντα κυριεῦσαι αὐτοῦ.
Ἐπιθυμήτῳ μηδὲ Τρυφωνίωνι ἂν μή σε ασ … α … …… ται τὸ καθέν” αἱρῶν ὅτι ὁ ἐπίτροπος ἔγνωκε ὅτι ἔχει τ … … … … … ἐνέχυρον, ἄν
σὺν Σεξτιλλίωι ἑκατοντάρχηι δραχμαὶ ξ παιδαρίωι δραχμαὶ η γείνεται τοῦ ιη ἔτους ἀργυρίου δραχμαὶ Αρη καὶ τοῦ ιθ ἔτους ἀργυρίου δραχμαὶ ω καὶ τιμῆς κλημάτων εἰς μοσχείαν δραχμαὶ ρκ
ἀρουρῶν δ γ μίσθωσις Κρονίωνος πρὸς Ἀκῆν καὶ ἄλλον ἀρουρῶν … μίσθωσις Κρονίωνος πρὸς Ἡρᾶν ἀρουρῶν μίσθωσις Μαχάτου καὶ ἄλλου πρὸς Με … είφιον μυμ … μίσθωσις Ἀμάειτος πρὸς
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-ASM — Demonstrative pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
D-ASM Part of Speech: Demonstrative pronoun Case: Accusative Number: Singular Gender: Masculine
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
1,424 occurrences in the New Testament, rendered 49 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἀπολύω (i.e., *apoluo*) is built from the prefix ἀπο- and the root λύω. It covers a range of meanings including to release, dismiss, and divorce, as well as to forgive or let go. In the New Testament, it appears in contexts such as forgiving debts (Matthew 18:27) and dismissing a wife (Matthew 1:19).
ἀπο-λύω ; [impf. dméAvov]; fut. ἀπολύσω : 1 aor. ἀπέAvoa; Pass., pf. ἀπολέλυμαι ; 1 aor. ἀπελύθην ; [fut. ἀπολυθήσομαι] ; impf. mid. ἀπελυόμην (Acts xxviii. 25) ; used in the N. T. only in the historical books and in Heb. xiii. 23; fo loose from, sever by loosening, undo, [see ἀπό, Veils 1. to set free: τινά twos (so in Grk. writ. even fr. Hom. down), to liberate one from a thing (as from a bond), Lk. xiii. 12 (ἀπολέλυσαι [thou hast been loosed i.e.] be thou free from [ef. W. § 40, 4] τῆς ἀσθενείας [LT ἀπὸτ. ἀσθ.7). 2. to let go, dismiss, (to detain no longer) ; τινά, a. ἃ suppliant to whom liberty to depart is given by a decisive answer: Mt. xv. 23; Lk. ii. 29 (‘me whom thou hadst determined to keep on earth until I had seen the salvation prepared for Israel, ef. vs. 26, thou art now dismissing with my wish accomplished, and this dismission is at the same time dismission also from…
Read the full entry →ἀπολύω. This common verb, in the sense “" dismiss,” ‘‘send away ona mission” (as Ac 13°, and probably Heb 1333) may be illustrated by P Par 49! (B.c. 164-58) (= Witkowski? p- 70) ἀπέλυσα εἴπας αὐτῶι ὀρθρίτερον ἐλθεῖν. In P Lond 4276 (see above under ἀπολαμβάνω) it is used of departure from seclusion in the Serapeum—trép τοῦ ἀπολελύσθαι σε ἐκ τῆς κατοχῆς : cf. P Petr II. ττ(1)8 (iii/B.c.) (= Selections, p- 7) ὅπως τῆς ἐπὶ τοῦ παρόντος σχολῆς ἀπολυθῶ, “in order that I may be relieved from my present occupation,” BGU I. 2714 (ii/a.p.) (= Se/ectéons, p. 101) ὥστε ἕως σήμερον μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου, “so that up till to-day
ἀπολύω (apoluō) — to release: release.
ἀπολύω
[see. λύω], future -λύσω, etc.: future passive
__A ἀπολελύσομαι[Refs 5th c.BC+]:—loose from, ἱμάντα θοῶς ἀπέλυσε κορώνης[Refs 8th c.BC+]; ὄφρ᾽ ἀπὸ τοίχους λῦσε κλύδων τρόπιος the sides of the ship from the keel, [Refs]; undo, ἀπὸ κρήδεμνον ἔλυσεν[Refs 5th c.BC+]
__A.2 set free, release, relieve from, ἀ. τινὰ τῆς φρουρῆς[Refs 5th c.BC+]; ἀ. τῆς μετρήσεως save them from the trouble of measuring, [Refs 4th c.BC+]:— passive, to be set free, τῶν δεινῶν, φόβου, [Refs 5th c.BC+]
__A.2.b frequently in legal sense, ἀ. τῆς αἰτίης acquit of the charge, [Refs 5th c.BC+]; opposed to καταψηφίζω, [Refs 5th c.BC+]infinitive, ἀ. τινὰ μὴ φῶρα εἶναι acquit of being a thief, [Refs…
ἀπολύω
apoluo
from 575 and 3089; to free fully, i.e. (literally) relieve, release,
dismiss (reflexively, depart), or (figuratively) let die, pardon or
(specially) divorce:--(let) depart, dismiss, divorce, forgive, let go,
loose, put (send) away, release, set at liberty.
see GREEK for 575
see GREEK for 3089
ἀπολύω
v.
I release, let go, send away, divorce
ἀπολύω apolyō 66x
pr. to loose; to release from a tie or burden, Mt. 18:27; to divorce, Mt. 1:19; to remit, forgive, Lk. 6:37; to liberate, discharge, Mt. 27:15; to dismiss, Mt. 15:23; Acts 19:40; to allow to depart, to send away, Mt. 14:15; to permit, or, signal departure from life, Lk. 2:29; mid. to depart, Acts 28:25; pass. to be rid, Lk.…
Read the full entry →ἀπολύω to loose from, τί τινος Od.: to undo, id. Od.
to set free from, release or relieve from, τινὰ τῆς φρουρῆς, τῆς ἐπιμελείας Hdt., Xen.; τι ἀπό τινος Plat.:—Pass. to be set free from, Thuc.
in legal sense, ἄπ. τῆς αἰτίης to acquit of the charge, Hdt., Xen.:—c. inf., ἀπ. τινὰ μὴ φῶρα εἶναι to acquit one of being a thief, Hdt.: then absol. to acquit, Ar.
to let go free on receipt of ransom, hold to ransom, Il.:—Mid. to ransom, redeem, χρυσοῦ by payment of gold, id. Il.
to discharge or disband an army, Xen.:—generally, to dismiss, Ar.
to divorce a wife, NTest.
Mid. to redeem, v. supr. II.
to do away with charges against one, Lat. diluere, Thuc., Plat.:— absol., ἀπολυόμενος in defence, Hdt.
like Pass. (c. II), to depart, Soph.
Verb-AAM-2S — Verb · aorist · active · imperative · second person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Singular
re-les': (1) The forgiveness of a debt (shemiTTah (De 15:1,2,9; 31:10; see JUBILEE YEAR)), with verb shamaT, "to release," De 31:2,3. (2) To exempt from taxation or military service (hanachah, "release," "rest" (Es 2:18)). Some would render "granted a holiday." (3) To set a prisoner or slave at liberty (apoluo, "to let go free" (Mt 27:15 parallel Joh 19:10), etc.).
→ YEAR OF
See JUBILEE, YEAR OF
66 occurrences in the New Testament, rendered 38 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 66 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
εἶτ’ ἐπειδὴ μὲν ἐγνωρίσθησαν ἑτέρου γένους, ἀπελύοντο — πολλὰς γὰρ ὡς Ἰουδαίας ἀκριβῆ μὴ ποιούμενοι τῆς ἀληθείας τὴν ἔρευναν συνελάμβανον —, εἰ δ’ ἐφάνησαν ἡμέτεραι, προσέταττον οἱ ἀντὶ θεατῶν τύραννοι καὶ δεσπόται γεγονότες κρέα χοίρεια διδόναι…
τῇ γὰρ ἡμέρᾳ τῇ προειρημένῃ γενέθλιον τεθυκὼς ὁ βασιλεὺς τὸν μὲν ἐπὶ τῶν σιτοποιῶν ἀνεσταύρωσε, τὸν δὲ οἰνοχόον τῶν δεσμῶν ἀπολύσας ἐπὶ τῆς αὐτῆς ὑπηρεσίας κατέστησεν.
Ἀπολυσάτω, φησίν, αὐτὴν καὶ ὁ ἀνὴρ ἐφ̓ ἑαυτῷ μενέτω: ἐὰν δὲ ἀπολύσας τὴν γυναῖκα ἑτέραν γαμήσῃ, καὶ αὐτὸς μοιχᾶται.
χαλκῆν ἐκσφράγισμα στήλης χαλκῆς ἀνακειμένης ἐν Ῥώμῃ διʼ ἧς ἐδηλοῦτο στρατευσάμενον αὐτὸν καὶ ἐντίμως ἀπολελύσθαι περιέχουσαν οὕτως· … … … ωνδ … μ … δ … … Μάρκῳ
κεχρονισμένον εἰς … ἔτος Ἀντωνίνου τοῦ κυρίου Φαρμοῦθι … , Ἡλιόδωρος εἶπεν· κέκρικεν … ἀπολύσας. Γαίωι Ἀουιδίωι Ἡλιοδώρωι ἐπάρχῳ Αἰγύπτου παρὰ Μάρκου Οὐαλερίου Γεμέλλου ἰατροῦ. παρὰ τὰ ἀπηγορευμένα ἀχθεὶς
καὶ χόρτου, σὲ δὲ ἀντεχόμενον καὶ ἑτέροις μεταμισθοῦν ἀπὸ τοῦ ἐνεστῶτος ἔτους· ἐὰν φαίνηται ἀπολῦσαι. Κρονίων ἐτῶν ξϛ οὐλὴ χειρὶ ἀριστερᾷ. ἔτους ιδ Ἀντωνείνου Καίσαρος τοῦ κυρίου.
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 →
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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.
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 Βαραββᾶς (transliterated as Barabbas) means 'son of a father' and is derived from Aramaic origins. It refers to a notable figure in the New Testament, specifically a prisoner released by Pilate instead of Jesus. The word appears in several passages across the Gospels, with some manuscripts differing on its presentation.
Βαραββᾶς, -a, 4, (fr. 13 son, and 838 father, hence son of a father i. 6. of a master [cf. Mt. xxiii. 97), a captive robber whom the Jews begged Pilate to release instead of Christ: Mt. xxvii. 16 sq. (where codd. mentioned by Origen, and some other authorities, place Ἰησοῦν before βαραββᾶν, approved by Fritzsche, De Wette, Meyer, Bieek, al.; [ef. WH. App. and Tdf.’s note ad loc.; also 5 Βαρθολομαῖος Treg. Printed Text, etc. p. 194 sq.]), 20 sq. 26; Mk. xv. 7,11,15; Lk. xxiii. 18; Jn. xviii. 40.
Βαραββᾶς (Barabbas) — Barabbas.
Βαραββᾶς, -ᾶ, ὁ (Aram. בַּר־אַבָּא, lit., son of a father, i.e. accusative to Jerome, filius magistri),
Barabbas: Mat.27:16, 17 20, 21, 26, Mrk.15:7, 11 15, Luk.23:18, Jhn.18:40. (In Mat.27:16, some MSS. read Ἰησοῦν Β.; see WH, App., 19f.).†
(From Abbott-Smith. LSJ has no entry)
Βαραββᾶς
Barabbas
of Chaldee origin (1347 and 5); son of Abba; Bar-abbas, an
Israelite:--Barabbas.
see HEBREW for 01347
see HEBREW for 05
Βαραββᾶς, ᾶ, ὁ
n.m.
Barabbas
Βαραββᾶς Barabbas 11x
Barabbas, pr. name
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
ba-rab'-as (Barabbas): For Aramaic Bar-abba = literally, "son of the father," i.e. of the master or teacher. Abba in the time of Jesus was perhaps a title of honor (Mt 23:9), but became later a proper name. The variant Barrabban found in the 19- Harclean Syriac would mean "son of the rabbi or teacher." Origen knew and does not absolutely condemn a reading of Mt 27:16,17, which gave the name "Jesus Barabbas," but although it is also found in a few cursives and in the Aramaic and the Jerusalem Syriac versions in this place only, it is probably due to a scribe's error in transcription (Westcott-Hort, App., 20). If the name was simply Barabbas or Barrabban, it may still have meant that the man was a rabbi's son, or it may have been a purely conventional proper name, signifying…
Barabbas
I.e., son of Abba or of a father, a notorious robber whom Pilate proposed to condemn to death instead of Jesus, whom he wished to release, in accordance with the Roman custom (John 18:40; Mark 15:7; Luke 23:19). But the Jews were so bent on the death of Jesus that they demanded that Barabbas should be pardoned (Matt. 27:16-26; Acts 3:14). This Pilate did.
(son of Abba), a robber, (John 18:40) who had committed murder in an insurrection, (Mark 15:7; Luke 28:18) in Jerusalem and was lying in prison the time of the trial of Jesus before Pilate.p
A noted robber in Christ’s time, who was imprisoned and awaiting death for the crimes of sedition and murder. It was a custom of the Roman government, for the sake of conciliating the Jews, to release one Jewish prisoner, whom they might choose, at the yearly Passover. Pilate desired thus to release Jesus, but the Jews demanded Barabbas, Mt 27:16-26.
11 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path