Luke 24:11 — Word Study
N1904καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα καὶ ἠπίστουν αὐταῖς.¶
BSAAndkai appearedphainō▸ beforeenōpion themautos likehōsei follylēros△ [foolish or idle talk] theho declarationsrhēma [seemed like idle tales, appeared as nonsense] of themautos andkai they were not believingapisteō▸ [to disbelieve or have no faith] in them.autos [these female messengers]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἐφάνησαν | appeared | Verb, second aorist, passive |
| ἐνώπιον | before | Preposition |
| αὐτῶν | them | Personal pronoun, genitive, plural |
| ὡσεὶ | like | Adverb |
| λῆρος | folly | Noun, nominative, singular |
| τὰ | the | Article, nominative, plural |
| ῥήματα | declarations | Noun, nominative, plural |
| ταῦτα | of them | Personal pronoun, genitive, plural |
| καὶ | and | Conjunction |
| ἠπίστουν | they were not believing | Verb, imperfect, active |
| αὐταῖς.¶ | in them. | Personal pronoun, dative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But their words seemed like nonsense to them, and they did not believe the women. |
| KJV | And their words seemed to them as idle tales, and they believed them not. |
| ASV | And these words appeared in their sight as idle talk; and they disbelieved them. |
| YLT | and their sayings appeared before them as idle talk, and they were not believing them. |
| WEB | These words seemed to them to be nonsense, and they didn’t believe them. |
| BBE | But these words seemed foolish to them, and they had no belief in them. |
Where they part company is ἠπίστουν — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause that indicates the apostles' reaction.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectλῆρος
verbφαίνω
The sentence as the grammar sees it Open the tree ›
1 of 12 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 24:11
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 Resurrection Accountgenerated
Luke 24:11 describes the reaction of the apostles to the women's report of Jesus' resurrection. The women, including Mary Magdalene, Joanna, and others, had just encountered angels at the tomb who informed them that Jesus had risen. When they shared this news with the apostles, their words were dismissed as nonsense, highlighting the disbelief that surrounded the resurrection event. This moment reflects the struggle of the early disciples to accept the miraculous nature of Jesus' resurrection, as seen in the broader context of the resurrection narratives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 24:25 | Then Jesus said to them, “O foolish ones, how slow are your hearts to believe all that the prophets have spoken! |
| 2 | Genesis 19:14 | So Lot went out and spoke to the sons-in-law who were pledged in marriage to his daughters. “Get up,” he said. “Get out of this place, for the LORD is about to destroy the city!” But his sons-in-law thought he was joking. |
| 3 | 2 Kings 7:2 | But the officer on whose arm the king leaned answered the man of God, “Look, even if the LORD were to make windows in heaven, could this really happen?” “You will see it with your own eyes,” replied Elisha, “but you will not eat any of it.” |
| 4 | Job 9:16 | If I summoned Him and He answered me, I do not believe He would listen to my voice. |
| 5 | Psalm 126:1 | When the LORD restored the captives of Zion, we were like dreamers. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — λῆρος, lērosgenerated
The word λῆρος (lēros) refers to nonsense or idle talk. It is used here to describe how the apostles perceived the women's report of the resurrection, indicating their skepticism and disbelief.
The use of this term emphasizes the challenge faced by the early followers of Jesus in accepting the truth of His resurrection. It conveys a sense of triviality or futility in their initial reaction to the miraculous event.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'But their words seemed like nonsense to them, and they did not believe the women.' The KJV uses 'idle tales,' while the ASV describes the words as 'idle talk.'
The translations differ particularly in how they describe the women's words: ῥήματα as 'idle tales' (KJV) or 'idle talk' (ASV). The WEB and BBE also express a similar sentiment, indicating that the apostles found the women's report foolish.
Sentence Structuregenerated
The main verb of the verse is ἐφάνησαν, they appeared, which governs the structure of the sentence. The verse contains two clauses: one describing the women's words and another indicating the apostles' disbelief.
The first clause presents the subject 'their words' and the verb 'seemed,' while the second clause introduces the action of disbelief. The structure highlights the connection between the women's testimony and the apostles' reaction.
Septuagint Backgroundgenerated
λῆρος does not appear in the Septuagint, but its meaning aligns with the Hebrew concept of שָׁמַר (to guard or keep), which can imply the futility of idle talk. This connection emphasizes the seriousness with which the disciples should have regarded the women's message.
The term ῥῆμα is often used in the Septuagint to translate the Hebrew word for 'word' or 'matter,' indicating the significance of what is spoken. The dismissive attitude of the apostles contrasts sharply with the importance of the message they received.
In plain words — the whole versegenerated
Luke 24:11 shows that the apostles did not believe the women's report of Jesus' resurrection. They thought the message was nonsense, reflecting their struggle to accept the miraculous event.
Frequently Asked Questionsgenerated
The women reported that they had encountered angels at the tomb who told them that Jesus had risen from the dead.
The apostles dismissed the women's words as nonsense, indicating their disbelief in the resurrection at that moment.
This verse illustrates the difficulty the early disciples had in accepting the resurrection, showing that even those closest to Jesus struggled with disbelief.
This passage teaches us about the importance of believing in the miraculous and being open to the truth, even when it seems unbelievable.
Reflection Questionsgenerated
- What are some ways I can strengthen my faith when faced with doubts?
- How do I respond to messages that challenge my beliefs?
- In what situations have I dismissed something important as nonsense?
- How can I encourage others to believe in the truth of the Gospel?
The early church on this verse — how the Fathers read it
Early church writers reflect on the disbelief of the apostles in response to the women's testimony about the resurrection. Their insights highlight the struggle of faith in the face of miraculous events.
The women came to the tomb, but they didn't find the body in the tomb. Instead, they were told by angels that Christ had risen. The women reported this to men.Early Church Fathers on Luke 24 →
This hope, this gift, this promise, this tremendous grace—when Christ died his disciples lost it from their spirits, and on his death they fell away from hope.Early Church Fathers on Luke 24 →
And these words appeared to them as an idle tale, and they did not believe them. That the disciples were slow to believe in the Lord's resurrection was not so much their weakness as our (so to speak) future firmness.Early Church Fathers on Luke 24 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Luke 24:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd their words seemed to them as idle tales,.... As fabulous things, as mere whims, and the fancies of their brains: "as a dream", according to the Persic version; or, "as a jest", as the Arabic version renders it.
Read John Gill on Luke 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd their words seemed to them as idle tales, and they believed them not. And their words seemed to them as idle tales, and they believed them not. See the note at Luke 24:41, and at Mark 16:11,
Read Robert Jamieson on Luke 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 And their words seemed to them as idle tales, and they believed them not. Ver. 11. As idle tales] Set on with great earnestness, ληροςαλα, particula intensiva, et ερω, valde dico.
Read John Trapp on Luke 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Idle tales.—The one Greek word which is thus rendered occurs nowhere else in the New Testament. It is applied strictly to the trifling, half-idiotic babble of dotage.
Read Charles John Ellicott on Luke 24 →CambridgeThe Cambridge Bible for Schools and Colleges11. as idle tales] The strong word used (leros) implies mere nonsensical talk.believed them not] The imperfect shews persistent incredulity; ‘they disbelieved them.’
Read Cambridge on Luke 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BiblePERIOD NINTH.THE AND , Luke 24:1-53.§ 145.—FIRST VISIT OF THE WOMEN TO THE , Luke 24:1-11.See notes on Matthew 28:1; Matthew 28:5-8; Mark 16:2-8; John 20:1-2.5. The living—The living one.
Read Daniel Denison Whedon on Luke 24 →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 their words seemed like nonsense to them, and they did not believe the women.
These words seemed to them to be nonsense, and they didn’t believe them.
But their words seemed like nonsense to them, and they did not believe the women.
But these words seemed like pure nonsense to them, and they did not believe them.
Tyndale line
And their words seemed to them as idle tales, and they believed them not.
And these words appeared in their sight as idle talk; and they disbelieved them.
And these words appeared in their sight as idle talk; and they disbelieved them.
And their words seemed to them as idle tales, and they believed them not.
But their wordes seemed vnto them, as a fained thing, neither beleeued they them.
Strictly literal
And their words appeared in their eyes as an idle tale, and they disbelieved them.
and their sayings appeared before them as idle talk, and they were not believing them.
and their sayings appeared before them as idle talk, and they were not believing them.
But this message seemed like idle talk to the apostles, and they did not believe the women.
From the Latin
And these words seemed to them as idle tales; and they did not believe them.
Simplified
But it seemed like nonsense to them, so they didn't believe the women.
But these words seemed foolish to them, and they had no belief in them.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et visa sunt ante illos sicut deliramentum verba ista, et non crediderunt illis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܬܚܙܝ ܒܥܝܢܝܗܘܢ ܡܠܐ ܗܠܝܢ ܐܝܟ ܫܢܝܬܐ ܘܠܐ ܗܝܡܢܘ ܐܢܝܢ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα καὶ ἠπίστουν αὐταῖς.¶
The standard critical text of the New Testament.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα καὶ ἠπίστουν αὐταῖς.¶
The previous edition, still widely cited.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα καὶ ἠπίστουν αὐταῖς.¶
The Society of Biblical Literature edition, freely licensed.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα καὶ ἠπίστουν αὐταῖς.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα καὶ ἠπίστουν αὐταῖς.¶
An independent critical text built from the oldest witnesses then known.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα καὶ ἠπίστουν αὐταῖς.¶
A recent critical edition following documentary evidence closely.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα — καὶ ἠπίστουν αὐταῖς.¶
The reading of the majority of surviving manuscripts.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα — καὶ ἠπίστουν αὐταῖς.¶
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 |
|---|---|---|
| ταῦτα of them | 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 24:11
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.
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
φαίνω (phaino) means to bring to light or cause to appear, and can also mean to shine or be seen. It is used in various contexts, from physical light to metaphorical appearances in thoughts or judgments. The New Testament employs it in verses such as John 1:5 and Matthew 1:20, indicating both literal and figurative senses. There is some variation in how lexicons describe its usage, particularly regarding its passive forms.
φαίνω
[in LXX for אור hi., ראה ni., etc. ;]
Act.,
to bring to light, cause to appear (so most freq. in cl.).
Absol., to give light, shine (Hom., Plat., al.): Jo 1:5 5:35, II Pe 1:19, I Jo 2:8, Re 1:16 8:12 18:23 21:23.
φαίνω; [1 aor. act. subjune. 3 pers. sing. avy, LT WH in Rev. viii. 12; xviii. 23, (see below and dvadaivw; W §15 5. v.; B.41(35))]; Pass., pres. φαίνομαι; 2 aor. ἐφάνην; 2 fut. φανήσομαι and (in 1 Pet. iv. 18) φανοῦμαι (cf. Kithner § 343s. v.; [Veitchs.v.]); (φάω) ; in Grk. writ. fr. Hom. down; to bring forth into the light, cause to shine; to show. In bibl. Grk. 1. Active intransitively, to shine, shed light, (which the Grks. [commonly (cf. L. and S.s. ν. A. IT.)] express by the passive), Sept. for VND: τὸ φῶς φαίνει, Jn. i. 5; 1 Jn. ii. 8; ὁ λύχνος, Jn. v. 85; 2 Pet. i. 19, (1 Mace. iv. 50; Gen. i. 17); ὁ ἥλιος, Rev. i. 16 ; ὁ ἥλ. καὶ ἡ σελήνη, Rev. xxi. 23; ἡ ἡμέρα, Rey. viii. 12 Ree. 2. Passive, a. to shine, be bright or resplendent: ἡ ἡμέρα, Rev. viii. 12 Tr [(see above); xviii. 23 RG Tr—but see Veitchs.v.; moreover, the foll. exx. should be brought under the next head; see Meyer…
Read the full entry →φαίνω (phainō) — to shine/appear.
φαίνω,
[Refs 8th c.BC+], Epic dialect also φαείνω (which see):—future φᾰνῶ, [Refs 5th c.BC+]; Ionic dialect φᾰνέω (ἀπο-) [Refs 5th c.BC+], optative φᾰνοίην [Refs 5th c.BC+]: aorist 1 ἔφηνα [Refs 8th c.BC+]; Doric dialect ἔφᾱνα [Refs 5th c.BC+]subjunctive, ἀπο-φάνῃ uncertain reading in [Refs]; φάνῃς [Refs 4th c.BC+]; so in late Prose, (ἐξ-) [NT+2nd c.AD+]; Epic dialect iterative φάνεσκε (intransitive) [Refs 8th c.BC+]: perfect πέφαγκα [Refs 4th c.BC+]perfect πέφηνα (see. below[Refs], Doric dialect3rd.pers. plural ἐκ-πεφάναντι [Refs 5th c.BC+]; pluperfect ἐπεφήνειν [Refs 2nd c.AD+]:—middle, future infinitive φᾰνεῖσθαι [Refs 8th c.BC+], Ionic dialect φᾰνέομαι [Refs 5th c.BC+]; the forms φανῆσθον and Doric dialect imperative φάνευ are corrupt in [Refs 5th c.BC+]aorist 1 ἐφηνάμην (transitive) [Refs 5th c.BC+]:—passive, Ionic dialect imperfect…
Read the full entry →φαίνω
phaino
prolongation for the base of 5457; to lighten (shine), i.e. show
(transitive or intransitive, literal or figurative):-- appear, seem,
be seen, shine, X think.
see GREEK for 5457
φαίνω
v.
I shine, appear, seem
φαίνω phainō 31x
to cause to appear, bring to light; absol. to shine, Jn. 1:5; 5:35; 2 Pet. 1:19; 1 Jn. 2:8; Rev. 1:16; 8:12; 21:23; mid./pass. to be seen, appear, be visible, Mt. 1:20; 2:7, 13, 19; τὰ φαινόμενα, things visible, things obvious to the senses, Heb. 11:3; φαίνομαι, to appear, seen, be in appearance, Mt. 23:27; Lk. 24:11; to appear in thought, seen in idea, be a notion, Mk.…
Read the full entry →φαίνω φάω Act. to bring to light, make to appear, Hom., etc.:—Mid. to exhibit as one's own, Soph.
to shew forth, make known, reveal, disclose, shew, Od., Soph. etc.: γόνον Ἑλένηι φ. to shew her a child, i. e. grant her to bear one, Od.
of sound, to make it clear to the ear, make it ring clear, id. Od., Aesch.
to make clear, explain, expound, Hdt.
in attic to inform against one, to indict, impeach, Ar.:— to inform of a thing as contraband, id. Ar.: Pass., τὰ φανθέντα articles informed against as contraband, Dem.
absol. to give information, Xen.
φαίνειν φρουράν at Sparta, to proclaim a levy, call out the array, id. Xen.
absol. to give light, Od.; so of the sun, moon, etc., φ. τινί Ar., Theocr.; so of the Dioscuri shining in mid-air, Eur.; ἀγανὴ φαίνουσ᾽ ἐλπίς soft shining hope, Aesch.
Verb-2API-3P — Verb · second aorist · passive · indicative · third person · pluralsecond aorist passive indicative — a completed action, viewed as a whole.
V-2API-3P Part of Speech: Verb Tense: second Aorist Voice: Passive Mood: Indicative Person: third Number: Plural
31 occurrences in the New Testament, rendered 21 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 31 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 26 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.
ὅμοιον δή τι πεπονθέναι καὶ τὸ γένος τῶν ἀνθρώπων φαίνεται καθ’ ἑκάστην γενεὰν ἀμυδροτέρας λαμβανόντων τάς τε τοῦ σώματος καὶ τὰς τῆς ψυχῆς δυνάμεις καὶ ποιότητας.
φανεῖται γὰρ σκοπουμένοις οὕτως οὐδὲν οὔτʼ ἄλογον αὐτοῖς οὔτε πρὸς τὴν μεγαλειότητα τοῦ θεοῦ καὶ τὴν φιλανθρωπίαν ἀνάρμοστον·
ὃν τρόπον οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος ἔστω ἐν τοῖς καλοῖς ἔργοις.
καιρῷ. λήμψομαι δὲ τὰ ἐκ δημοσίου χρήματα καὶ σπέρματα· βεβαίωσις ἥδε … λοιπῶν τὰ φαίνονται καὶ ἐπιτελέσω τὰ τῆς κληρουχίας γεωργικὰ ἔργα πάντα ὅσα καθήκει· ἐὰν φαίνηται μισθῶσαι. Ὄννωφρις
καὶ μετὰ τὸν χρόνον παραδώσω τὰς ἀρούρας ἀπὸ καλάμης καθὼς καὶ ἐγὼ παρέλαβα, ἐὰν φαίνεται μισθῶσαι. καὶ ἐπερωτηθεῖσα ὡμολόγησα. Αὐρηλία Σερηνίλλα διʼ ἐμοῦ Ζωίλου υἱοῦ μεμίσθωκα ὡς πρόκιται. Αὐρήλιοι
τὸν χρόνον παραδώσω τὸν ἐλαιῶνα τετευχότα τῶν δε… πάντων ὡς καὶ ἐγὼ παρέλαβον, ἐὰν φαίνεται μισθῶσαι. καὶ ἐπερωτηθεὶς ὡμολόγησα. αὐρηλία Θερμουθᾶρις μεμίσθωκα ἐπὶ ἡμίσει μέρει ὡς πρόκιται. Αὐρήλιος Μίκκαλος
The Greek word ἐνώπιον (i.e., *enopion*) means 'before' or 'in the presence of.' It is derived from a combination of prepositions and a term meaning 'face.' This word is often used in the New Testament, particularly in the writings of Luke and Revelation, to indicate being in the sight of someone, especially God, as seen in verses like Romans 14:22 and Revelation 1:4.
† ἐνώπιος, -ον
(< ὤψ),
[in LXX for פָּנִים, etc. ;]
face to face, in sight (Theocr.; ἄρτοι ἐ., Ex 25:29): neut., ἐνώπιον, in vernacular, with force of prep. c. gen. [in LXX for לְעֵינֵי, לִפְנֵי, etc., cf. Dalman, Words, 31 f., 209 f., and Deiss., BS., 213], in NT, most freq. in Lk, Ac, Re, never in Mt, Mk, before, in the presence of: Lk 1:19 4:7, Ac 4:10 6:5, Re 1:4 2:14, al.; esp. ἐ. Κυρίου (θεοῦ), in the sight of God, or with God as witness or as judge, Ro 14:22, I Co 1:29, I Ti 2:3, Ja 4:10, I Pe…
ἐνώπιον, neut. of the adj. ἐνώπιος, -ov, (i. 4. ὁ ἐν ὠπὶ ὦν, one who is in sight, Theocr. 22, 152; Sept. Ex. xxxiii. 11; ἄρτοι ἐνώπιοι, Ex. xxv. 29); used adverbially it gets the force of a preposition [W. § 54,6; B. 319 (274)], and is joined with the gen. (hardly to be found so in any prof. auth.), before, in sight of any one ; time and again in Sept. for .)}3 and +99, also for 33) and 33375 among N. T. writ. used most freq. by Luke and the auth. of the Rev., but never by Matthew and Mark. It is used 1. of occupied place: in that place which is before, or over against, opposite, any one and towards which another turns his eyes; @. prop.: εἶναι ἐνώπ. τινος, Rev. i. 4; vii. 15; [xiv. 5 Rec.]; so that εἶναι must be mentally supplied before ἐνώπιον, Rev. iv. 5 sq.; viii. 3; ix.13; after στῆναι, Acts x. 30; ἑστηκέναι, Rev. vil. 9; viii. 2; xi. 4; xii. 4; xx. 12; παρεστηκέναι, Lk. i. 19…
Read the full entry →ἐνώπιον. To Deissmann's proof (BS p. 213) that this word belongs to the vernacular, and is not to be treated as a new formation of ‘* biblical” Greek, much additional evidence can now be added from iii/B.c. onwards. The earliest ex. of the word known to us, P Hib J. 3055 (before B.c. 271), is unfortunately followed by a lacuna—y δίκη σου ἀναγραφήσετ[α]ι ἐν [τῶι ἐν Ἡρ]ακλέους πόλει δικαστηρίωι [ἐ]νῴπιον [. .. ., **the case will be drawn up against you in the court at Heracleopolis in the presence of . . .” (Edd.). Wilcken’s translation of BGU II. 5781 (a.p. 189) μετάδ(ος) ἐνώπι(ον), “deliver personally” (cited by Deissmann z¢ szfra) finds an exact parallel in P Tebt I. 141% (B.c. 114) παρηγγελκότες ἐνώπι[ον, “1 gave notice in person "᾿ (Edd,), P Flor I. 567° (A.D. 234) μετέδωκ(α) Avpnd((w) . . ἐνώπιον ὡς καθήκει. For the prepositional use with the gen. see P Lond 35° (B.c. 161) (=I. p.…
Read the full entry →ἐνώπιον (enōpion) — before.
ἐνώπ-ιος, ον,
(ὤψ) facing, to the front, πρό τ᾽ ἐνώπια [Refs 7th c.BC+]face to face, [LXX]; ἄρτοι ἐ. shewbread, [Refs]; διαστολῶν γεγονυιῶν ὑμῖν καὶ ἐνοπίοις (sic) καὶ διὰ γραμμάτων in person, [Refs 2nd c.BC+]
II. neuter ἐνώπιον as adverb, face to face, [Refs 3rd c.BC+]; in person, [Refs 2nd c.BC+]: as preposition with genitive, [NT+4th c.BC+]. Regul. adverb -ίως[Refs]
ἐνώπιον
enopion
neuter of a compound of 1722 and a derivative of 3700; in the face of
(literally or figuratively):--before, in the presence (sight) of, to.
see GREEK for 1722
see GREEK for 3700
ἐνώπιον
Adv
before the face of, in the presence of
ἐνώπιον enōpion 94x
gen., before, in the presence of, Lk. 5:25; 8:47; in front of, Rev. 4:5, 6; immediately preceding as a forerunner, Lk. 1:17; Rev. 16:19; from the Hebrew, in the presence of, metaphysically, i.e. in the sphere of sensation or thought, Lk. 12:9; 15:10; Acts 10:31; in the eyes of, in the judgment of, Lk. 16:15; 24:11; Acts 4:19
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
95 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 94 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 148 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.
οὐχ ὁρᾷς ὅτι ὁ Ἀβραὰμ „ἔτι ἦν ἑστηκὼς ἐνώπιον κυρίου καὶ ἐγγίσας εἶπε Μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς“ (Gen.
καὶ ἴδωμεν, τί καλὸν καὶ τί τερπνὸν καὶ τί προσδεκτὸν ἐνώπιον τοῦ ποιήσαντος ἡμᾶς.
Καὶ οἱ πρεσβύτεροι δὲ εὔσπλαγχνοι, εἰς πάντας ἐλεήμονες, ἐπιστρέφοντες τὰ ἀποπεπλανημένα, ἐπισκεπτόμενοι πάντας ἀσθενεῖς, μὴ ἀμελοῦντες χήρας ἢ ὀρφανοῦ ἢ πένητος ἀλλὰ προνοοῦντες ἀεὶ τοῦ καλοῦ ἐνώπιον θεοῦ καὶ ἀνθρώπων, ἀπεχόμενοι πάσης ὀργῆς,…
δημόσιον πυροῦ ἀρτάβαις ωκ ἐκωλύθην ὑπὸ Σαμβᾶτος τοῦ … … καὶ τῶν σὺν αὐτῷ ἐνώπιον συνόδου εἰς λόγον ἀνδρῶν ν, ἀναλαβόντος … στ … ἀνθρώπους … … τοδ
τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοίτου στρατηγῷ χαίρειν. τοῦ δεδομένου ὑπομνήματος ἀντίγραφον μεταδοθήτω ὡς καθήκει ἐνώπιον. ἔτους ἐνάτου Αὐτοκράτορος Καίσαρος Τραϊανοῦ Ἁδριανοῦ Σεβαστοῦ Τῦβι ιζ. Ἀνδρονίκῳ νεωκόρῳ τοῦ μεγάλου…
Ἡρακλείδης δοθεὶς εἰς κλῆρον ὑπηρετῶν μεταδέδωκα τὸ προγεγραμμένον ἐπιδικασθέντι μοι συνόντος Σαβείνου ἐν τῷ ἐνώπιον ὡς καθήκει. ἔτους ιθ Ἁδριανοῦ Καίσαρος τοῦ κυρίου Μεχὶρ γ.
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-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural 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 Greek word ὡσεί (transliterated as hosei) is an adverb meaning 'as if' or 'like.' It is used in various contexts, including comparisons and approximations, especially with numbers. The New Testament employs this word in passages like Matthew and Acts, indicating its versatility in expressing similarity or approximation.
ὡσ-εί, (ὡς and εἰ [ΤᾺ Proleg. p. 1107), adv., fr. Hom. down, prop. as i, i. 6. a. as it were (had been), as though, as, like as, like: Mt. iii. 16; ix. 36 [Treg. os]; Lk. iii. 22 (L T Tr WH os); Acts ii. 3; vi. 15; ix. 18 [LT Tr WH os]; Ro. vi. 18 LT Tr WH; Heb. i. 12; also Rec. in Mk.i.10; Jn. i. 32; γίνεσθαι ὡσεῖ, Mt. xxviii. 4 RG; Mk. ix. 26; Lk. xxii. 44 [L br. WH reject the pass.]; εἶναι ὡσεί, Mt. xxviii. 3 [LT Tr WH os], and Ree. in Heb. xi. 12 and Rev. i. 14; φαίνεσθαι ὡσεί τι, to appear like a thing, Lk. xxiv. 11. b. about, nearly: a. before numerals: Mt. xiv. 21; Lk. i. 56 [RG]; iii. 23; ix. 14, 28; xxii. 41,59; xxiii. 44; Jn. vi 1O[RGL (al. ὡς)7 ; Acts ii. 41; iv.4[RG]; x.3 [in LT TrWH it is strengthened here by the addition of περί]; xix. 7; also, Rec. in Mk. vi. 44; R Gin Jn. iv. 6; xix. 14 [6 7], 39; Acts y. 36; Lehm. in Jn. vi. 19, (Judg. iii. 29; Neh. vil. 66; Xen. Hell.…
Read the full entry →ὡσεί, (ἡ 3 “like ’’: PSIIV. 34319.(8.σ. 256-5) ὡσεὶ Kal παρόντος σου ὃ λόγος συντεθήσεται, P Tebt 1. 5826 (letter of a tax-farmer—B.C. 111) θεωρήσας pe ὡς προσεδρεύοντα καθ᾽ ἡμέραν ὡσεὶ δεδίλανται, “‘seeing me in daily attendance he has as it were turned coward” (Edd.), and P Fay 1185} (A.D. 110) σηστρίδια ὡσὶ eis ξυλαμήν, “sieves as it were for mowing.” (2) ‘fabout”” with numbers: Preisigke 5115* (B.C. 145) ὠνῆς ψηλοῦ τόπου ὡσεὶ π(ήχεως) a, P Tebt I. 15°(B.c. 114) ὡσεὶ περὶ ὥραν ta, ‘at about the eleventh hour,” and P Oxy XVI. 1870! (v/a.D.) στίαμνίο]ν ἕν χωροῦν ὡσεὶ ξέστα[ς δύο, “one vessel containing about two sextart?.” . 3 ” as 1t were,
ὡσεί (hōsei) — like/as/about.
ὡσεί
or ὡς εἰ, adverb as if, as though; with various moods:
I. with optative, ἴσαν, ὡς εἴ τε πυρὶ χθὼν πᾶσα νέμοιτο [Refs 8th c.BC+]
I.2. ὡσεί τε with subjunctive, ἐρίλησ᾽ ὡς εἴ τε πατὴρ ὃν παῖδα φιλήσῃ [Refs 8th c.BC+]
I.3. ὡς εἰ or ὡς εἴ τε, with indicative, ἕπονθ᾽ ὡς εἴ τε μετὰ κτίλον ἕσπετο μῆλα [Refs 8th c.BC+]
II. in comparisons, like, just as, [Refs 8th c.BC+], etc.: with participle, [Refs 8th c.BC+]; with verb supplied, [Refs 8th c.BC+]; ὡσεί περ with participle, [Refs 8th c.BC+]; ὡς εἴ πέρ τε with a noun, [Refs]
II.2. ὡς εἴτε as it were, [Refs 5th c.BC+]
ὡσεί
hosei
from 5613 and 1487; as if:--about, as (it had been, it were), like
(as).
see GREEK for 5613
see GREEK for 1487
ὡσεί
Adv
as if, as it were, like, about
ὡσεί just as if, as though, ἐφίλησ᾽ ὡς εἴ τε πατὴρ ὃν παῖδα φιλήσῃ Il.
like ὡς E, with Numerals, about, Hdt., Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
22 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 21 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
„Δὰν κρινεῖ τὸν ἑαυτοῦ λαόν, ὡσεὶ καὶ μία φυλὴ Ἰσραήλ, καὶ γενέσθω Δὰν ὄφις ἐφ’ ὁδοῦ, ἐγκαθήμενος ἐπὶ τρίβου, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω, τὴν σωτηρίαν περιμένων κυρίου“ (Gen.
Καὶ ὁ Σαοῦλος εἰς τὴν ἑαυτοῦ πόλιν ὑπέστρεψε διαφθείρας ὡσεὶ μυριάδας ἓξ τῶν πολεμίων.
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
ἔχοντας τοὺς σάκκους, ἐπεὶ κοπρηγεῖν μέλλει τὰ κτήνη εἰς Ψεννῶιφριν, ἔχοντας βελενκώθια καὶ σηστρίδια ὡσεὶ εἰς ξυλαμήν. βάλλω ἓξ ἀρούρας εἰς τὴν Ψεννῶφριν. ἐὰν ἀναβαίνῃ τὰ κτήνη γέμισον αὐτὰ
ὀφθαλμῶν ἔχει. ὁ μὲν πρῶτος κοιτὼν ἤδη προ … ν ἐστιν, ὁ δὲ Βουβαστιακὸς ὡσεὶ … ελλ … ση πρεπ … οὐκ ἐπῳκοδομήσαμεν ταῖς κέλλαις, ἐπειδὴ … εἰσὶ πρὸς
καὶ ἀδιαίρετον ἐκ τῶν ὑπαρχουσῶν σοι περὶ Τεπτῦνιν κλήρου ἀρουρῶν δέκα ἢ ὅσων ἐὰν ὦσει, λεγομένων Ιλατος, τὸ μὲν πρῶτον ἔτος εἰς σπορὰν κριθῆς ἐκφορίου τοῦ παντὸς σὺν αἷς
The Greek word λῆρος (i.e., *leros*) refers to nonsense or idle talk. It is used in the New Testament in Luke 24:11 to describe the disciples' reaction to the news of the resurrection as silly or incredible. The word can also imply futility or triviality in a broader sense, as noted in classical literature.
λῆρος, -ov, 6, idle talk, nonsense: Lk. xxiv.11. (4 Mace. v. 10; Xen. an. 7,7,41; Arstph., al.; plur. joined with παιδιαί, Plat. Protag. p. 347 ἃ. ; with φλυαρίαι, ib. Hipp. maj. p. 304 b.)
λῆρος a high official that if a poor man ἐν] εὐτελέσιν ἱματίοις, “‘ wearing cheap clothes” (cf. Jas 2%), asked a favour, his property was confiscated, and that the man—rov οὐκ ἐν λευκαῖς ἐσθῆσιν [é]v θεάτρῳ Kabloa[vra, ‘who took his seat at the theatre in other than white garments” was delivered to death. For the ceremonial use of ‘‘ white clothing,” as in Rev 3%, cf. Priene 205 εἰσίναι εἰς [τὸ] ἱερὸν Constant reference is made to the fact that decrees etc. were written on a pillar of “white stone,” e.g. AZichel 50917 (B.c. 241) τὰ δεδογμένα ἀναγράψαι εἰς στήλην λευκοῦ λίθου, Sy// 529% (i/B.C.) ἀν]αγράψαι δὲ [τ]ά τε ψηφίσματα κ[αὶ] τὰ ὀνόματα αὐτῶν ε[ἰ]ς τελαμῶνα λευκοῦ λίθου. The latter citation gives no help to the interpretation of the difficult Rev 2!7, for which we must refer to the commentaries of Swete and Moffatt (in EGT) ad /., where the various associations of ‘* white stones…
Read the full entry →λῆρος (lēros) — nonsense.
λῆρος, ὁ,
__A trash, trumpery, of what is showy but useless, λήροις ἀναδῶν τοὺς νικῶντας [Refs 5th c.BC+]; λῆρόν τε τἄλλ᾽ ἡγεῖτο τοῦ γνῶναι πέρι φύσεις ποιητῶν no good as connoisseurs of poets,[Refs 5th c.BC+]; λ. εἶναι δοκεῖ τὸ νόμισμα, φύσει δ᾽ οὐθέν mere trash, [Refs 4th c.BC+]; a mere trifle, [Refs 5th c.BC+]; λ. ἐστι τἄλλα πρὸς Κινησίαν there's naught to compare with Cinesias, [Refs 5th c.BC+]; οἱ ποιηταὶ λ. εἰσιν useless, futile, [Refs 5th c.BC+]; λῆροι καὶ παιδιαί, of flute-playing at banquets, [Refs 5th c.BC+]; λῆροι καὶ φλυαρίαι futile nonsense, [Refs 4th c.BC+]; παροψίδες καὶ λῆρος side-dishes and suchlike trumpery, [Refs 4th c.BC+]; as an exclamation, λῆρος nonsense! humbug! [Refs 5th…
Read the full entry →λῆρος
leros
apparently a primary word; twaddle, i.e. an incredible story:--idle
tale.
λῆρος, ου, ὁ
n.m.
folly, nonsense, idle talk
λῆρος lēros 1x
idle talk; an empty tale, nonsense, Lk. 24:11*
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
fol'-i.
See FOOL.
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.
τῶν γὰρ τοῖς ἀπορρήτοις παρατυχόντων φίλων ὁ ἕτερος θαυμάζειν ἔφη πῶς οὔτε τοῖς ἐπὶ τῶν Ἰωταπάτων περὶ ἁλώσεως, οὔθʼ ἑαυτῷ προμαντεύσαιτο αἰχμαλωσίαν, εἰ μὴ ταῦτα λῆρος εἴη διακρουομένου τὰς ἐπʼ αὐτὸν ὀργάς.
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-NPN — Article · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
T-NPN Part of Speech: definite arTicle Case: Nominative 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.
← 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 ῥῆμα (rhema) means 'that which is said or spoken,' encompassing a range of meanings from a single word to a complete discourse. It is often contrasted with ὄνομα (a single word) and can refer to commands, prophecies, or matters of speech. The New Testament uses it in various contexts, including teachings and declarations, as seen in Matthew 12:36 and John 3:34.
ῥῆμα, -τος, τό, (fr. ‘PEQ, pf. pass. εἴρημαι), fr. Theogn., Hadt., Pind. down; Sept. chiefly for 121; also for Dk, 199, 713, MINK, ete.; 1. prop. that which is or has been uttered by the living voice, thing spoken, word, [cf. ἔπος, also λόγος, ἵ. 1]; 1. 6. ῥῆμα by the voice and having a definite meaning: Mt. xxvii. 14; p. γλώσσης, Sir. iv. 24; φωνὴ ῥημάτων, a sound of words, Heb. xii. 19; ῥήματα ἄρρητα, [unspeakable words], 2 Co. xii. 4. Ὁ. Plur. ra ῥήματα, speech, discourse, (because it consists of words either few or many [cf. Philo, leg. alleg. 3, 61 τὸ δὲ ῥῆμα μέρος λόγου) : Lk. vii. 1; Acts ii. 14; words, sayings, Jn. viii. 20; x. 21; Acts [x. 44]; xvi. 38; τὰ ῥ. τινος, what one has said, Lk. xxiv. 8, 11, or ‘aught, Ro. x. 18; τὰ p. pov, my teaching, Jn. v. 47; xii. 47sq.; xv. 7; τὰ p. ἃ ἐγὼ λαλῶ, In. vi. 63; xiv. 10; [ἀληθείας x. σωφροσύνης p. ἀποφθέγγομαι, Acts xxvi. 25]; ῥήματα…
Read the full entry →ῥῆμα (rhēma) — declaration.
ῥῆμα, ατος, τό,
(ἐρῶ) that which is said or spoken, word, saying, [Refs 7th c.BC+] (where perhaps it ={ῥήτρα}[Refs 5th c.BC+]; τοῦ Πιττακοῦ.. περιεφέρετο τοῦτο τὸ ῥ. [Refs 5th c.BC+]; τὸ δόγμα τε καὶ ῥ. [Refs]; opposed to ἔργματα, [Refs 5th c.BC+]; opposed to ἔργον, [Refs 5th c.BC+]; opposed to τὸ ἀληθές, [Refs 5th c.BC+] 'fine words butter no parsnips', cited in [Refs 5th c.BC+]; ῥήματα θηρεύειν catch at one's words, [Refs 5th c.BC+]; ῥ. ἱπποβάμονα, ῥ. μυριάμφορον, [Refs 5th c.BC+]; ῥήματος ἐχόμενον depending on the word, [Refs 5th c.BC+]; τῷ ῥ. τῷ τόδε προσχρώμενοι the word τόδε, [Refs]; τῷ ῥ. λέγειν, εἰπεῖν, say in so many words, [Refs]; κατὰ ῥῆμα ἀπαγγεῖλαι word for word, [Refs 4th…
Read the full entry →ῥῆμα
rhema
from 4483; an utterance (individually, collectively or specially),; by
implication, a matter or topic (especially of narration, command or
dispute); with a negative naught whatever:--+ evil, + nothing, saying,
word.
see GREEK for 4483
ῥῆμα, ατος, τό
n.n.
a thing spoken
ῥῆμα rhēma 68x
that which is spoken; declaration, saying, speech, word, Mt. 12:36; 26:75; Mk. 9:32; 14:72; a command, mandate, direction, Lk. 3:2; 5:5; a promise, Lk. 1:38; 2:29; a prediction, prophecy, 2 Pet. 3:2; a doctrine of God or Christ, Jn. 3:34; 5:47; 6:63, 68; Acts 5:20; an accusation, charge, crimination, Mt. 5:11; 27:14; from the Hebrew, a thing, Mt. 4:4; Read the full entry →
ῥῆμα ῥῆμα, ατος, τό, ῥέω, ἐρῶ that which is said or spoken, a word, saying, Theogn., Hdt., etc.; κατὰ ῥῆμα word for word, Aeschin.
a phrase, opp. to ὄνομα (a single word), Plat.
the subject of speech, a thing, NTest.
in Gramm., a verb, opp. to ὄνομα (a noun), ῥήματα καὶ ὀνόματα Plat.
Noun-NPN — Noun · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
N-NPN Part of Speech: Noun Case: Nominative Number: Plural Gender: Neuter
71 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 67 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 251 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.
λογικόν τέ φασιν ἄνθρωπον κατὰ τὴν πρώτην ἑπταετίαν γίνεσθαι, ὅτε ἤδη ἱκανός ἐστιν ἑρμηνεὺς εἶναι τῶν συνήθων ὀνομάτων καὶ ῥημάτων τὴν λογικὴν ἕξιν περιπεποιημένος, κατὰ δὲ τὴν δευτέραν ἑπταετίαν ἄκρως τελειοῦσθαι·
οὐ γὰρ ἀπαθῶς τούτων ἕκαστον λέγειν, ἀλλὰ τοῖς ῥήμασιν αὐτοῖς εἶναι τὴν αὐτοχειρίαν.
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
σε ἡ γυνή μου καὶ Δημητρίαν καὶ Λουκίαν σοι μοι ἀνηγκακεν ἐξελθεῖν χάριν τῶν ῥημάτων. ἐάν σοι δόξῃ, κύριέ μου πάτερ, πέμψον μοι … … και … οιρ
Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς τύχην καλῇ πίστει μαρτυρεῖν τὰ ὑπογεγραμμένα ῥήματα· παρόντες ἐν κώμῃ Φιλαδελφείᾳ τοῦ Ἀρσινοείτου νομοῦ τῆς Ἡρακλείδου μερίδος πρὸς τῷ Καισαρείῳ οὕτως·
ἀξίωσις εντηζον τὰς γραφὰς ἱερέων καὶ αὐτοῦ προφήτου καὶ νεμεσητὰ ῥήματα καὶ παρακλητικὰ ῥήματα εὐσεβηλογίας καὶ εὐηθολογίας. ιβ.
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…
Pron-GPF — Personal pronoun · genitive · plural · femininegenitive — of, from, belonging to.
Agrees with anything else marked plural feminine.
P-GPF Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Feminine
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.
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 ἀπιστέω (apisteo) means to disbelieve or be unfaithful. It is derived from the word ἄπιστος and covers a range of meanings including distrust and incredulity. In the New Testament, it appears in verses such as Mark 16:11 and Luke 24:11, where it refers to disbelief in the resurrection of Christ. Some lexicons note its connection to the word ἀπειθέω, which means to disobey.
** ἀπιστέω, -ῶ
(< ἄπιστος),
[in LXX: Wi 1:2 10:7 12:17 18:13, Si 1:27, II Mac 8:13*;]
to disbelieve, be faithless: Mk 16:11, 16, Lk 24:11, 41, Ac 28:24, I Pe 2:7; so prob. also Ro 3:3, II Ti 2:13 (ICC, CGT, in ll.; MM, s.v.).
= ἀπειθέω (Hdt.; on this sense in Ro 3:3, II Ti 2:13, v. Vaughan on Ro 3:3; Lft., Notes, 265; Thayer, s.v.).†
ἀπιστέω, -@; [impf. ἠπίστουν); 1 aor. ἠπίστησα; (ἄπιστος); 1. to betray a trust, be unfaithful: 2 Tim. ii. 13 (opp. to πιστὸς μένει) ; Ro. iii. 3; [al. deny this sense in the N. T.; cf. Morison or Mey. on Rom. I. c.; Ellic. on 2 Tim. |. ¢.]. 2. to have no belief, disbelieve: in the news of Christ’s resurrection, Mk. xvi. 11; Lk. xxiv. 41; with dat. of pers., Lk. xxiv. 11; in the tidings concerning Jesus the Messiah, Mk. xvi. 16 (opp. to mστεύω), [sol Pet. ii. 7 Τ Tr WH]; Acts xxviii. 24. (In Grk. writ. fr. Hom. down.)
ἀπιστέω. P Oxy III. 4714 (ii/A.p.) π]ροσθήσω τι κύριε περ[ὶ οὗ] θαυμάσεις οἶμαι καὶ ἀπι[στήσΊεις ἕως ἂν τὰ ypdpplara ἀνα]γνῶνμεν (with 2nd ν deleted and μὲν written above), ‘I will add a fact, my lord, which will, I expect excite your wonder and disbelief until we read the documents” (Edd.). P Oxy Il. 237%-° (a.p. 186) has τάχα ἀπιστεύσας εἰ κτλ. : here we must assume a momentary slip of spelling with πιστεύω in mind—of course ἀπιστεύω is an impossible word even in papyri. Sy// 802%! (dialect, iii/B.c.) ἀπίστει τοῖς ἰάμασιν Kal ὑποδιέσυρε τὰ ἐπιγράμμα[τ]α, said of a sceptic at the Asclepios temple in Epidaurus. So lines 30, 1. The appearance of the word for ‘‘incredulity” helps the case for ἀπειθέω as retaining its proper…
Read the full entry →ἀπιστέω (apisteō) — to disbelieve.
ἀπιστ-έω,
future passive ἀπιστηθήσομαι[Refs 5th c.BC+]:—to be ἄπιστος, and so:
I. disbelieve, distrust, ἐγὼ τὸ μὲν οὔ ποτ᾽ ἀπίστεον[Refs 8th c.BC+] —passive, τὴν γνῶσιν τοῦ οἰκείου ἀπιστεῖσθαι was distrusted, i.e. no one could be sure of knowing, [Refs 5th c.BC+] —but mostly,
I.2. with dative person, κρατέουσιν[Refs 5th c.BC+]; ἀ.τινί τι disbelieve one in a thing, [Refs 5th c.BC+]; οἷς ἠπίστησαν ἔχειν.. whom they suspected of having, [Refs 2nd c.BC+]
I.3. c.infinitive, οὐδέν σ᾽ ἀπιστῶ καὶ δὶς οἰμῶξαι I nothing doubt that.., [Refs 5th c.BC+]; ἀ. μὴ γενέσθαι τι to doubt that it could be, [Refs 5th c.BC+] —passive, τὸ ἐπιτήδευμα ἀπιστεῖται μὴ δυνατὸν εἶναι it is not believed to be possible…
ἀπιστέω
apisteo
from 571; to be unbelieving, i.e. (transitively) disbelieve, or (by
implication) disobey:--believe not.
see GREEK for 571
ἀπιστέω
v.
I am unfaithful, I disbelieve
ἀπιστέω apisteō 8x
to refuse belief, be incredulous, disbelieve, Mk. 16:11, 16; Lk. 24:11, 41; Acts 28:24; to prove false, violate one’s faith, be unfaithful, Rom. 3:3; 2 Tim. 2:13
ἀπιστέω to be ἄπιστος, and so,
to disbelieve, distrust, mistrust, c. acc., Od., Eur.:—Pass. to be distrusted, Thuc., Xen.
c. dat. pers., Hdt., attic; ἀπ. τινί τι to disbelieve one in a thing, Hdt.; τινι περί τι id. Hdt.:—absol. to be distrustful, incredulous, id. Hdt.
c. inf. to doubt that . . , Soph.; ἀπ. μὴ γενέσθαι τι to doubt that it could be, Thuc.
= ἀπειθέω, to disobey, τινί Hdt., attic: —absol. to be disobedient, refuse to comply, Soph., Eur.
τὸ σῶμ᾽ οὐκ ἀπιστήσω χθονί, i. e. I will not hesitate to commit it to the earth, Eur.
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
→ See FAITH
8 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 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
πῶς γὰρ οὐκ ἔμελλεν, εἰ τοσαῦτα καὶ τηλικαῦτα θεασάμενοι, πρὸς μὲν τὰς πιθανὰς καὶ εὐλόγους φαντασίας ἀδύνατα πραχθῆναι, τελειωθέντα δὲ εὐμαρῶς ἐπιφροσύναις θείαις, οὐκ ἐνδοιάζουσι μόνον, ἀλλὰ καὶ ἀπιστοῦσιν οἱ δυσμαθέστατοι πάντων;
ἀπιστούντων δʼ ἐπὶ τούτῳ καί τινος ἐρομένου, πόθεν ἂν τοσαύταις εὐπορήσειε μυριάσι τῶν προειρημένων, ὁ θεός, εἶπε, κἀγὼ καί τοι κακῶς ἀκούοντες πρὸς ὑμῶν οὐκ ἂν ἀποσταίημεν κάμνοντες ὑπὲρ ὑμῶν, καὶ ταῦτα οὐκ εἰς μακρὰν ἔσται.
Περίψημα τὸ ἐμὸν πνεῦμα τοῦ σταυροῦ, ὅ ἐστιν σκάνδαλον τοῖς ἀπιστοῦσιν, ἡμῖν δὲ σωτηρία καὶ ζωὴ αἰώνιος, ποῦ σοφός;
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-DPF — Personal pronoun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
P-DPF Part of Speech: Personal pronoun Case: Dative Number: Plural Gender: Feminine
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
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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