Luke 4:5 — Word Study
N1904Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
BSAAndkai having led upanagō▸ [Satan, the adversary, lofty, elevated] Himautos <the>ho devildiabolos intoeis mountainoros highhupsēlos he showeddeiknuō▸ to Himautos allpas theho kingdomsbasileia [domains, realms] of theho worldoikoumenē [the inhabited earth, the global system] inen a momentstigmē△ [a brief moment, a twinkling of an eye] of timechronos
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| ἀναγαγὼν | having led up | Verb, second aorist, active |
| αὐτὸν | Him | Personal pronoun, accusative, singular |
| ὁ | <the> | Article, nominative, singular |
| διάβολος | devil | Adjective, nominative, singular |
| εἰς | into | Preposition |
| ὄρος | mountain | Noun, accusative, singular |
| ὑψηλὸν | high | Adjective, accusative, singular |
| ἔδειξεν | he showed | Verb, aorist, active |
| αὐτῷ | to Him | Personal pronoun, dative, singular |
| πάσας | all | Adjective, accusative, plural |
| τὰς | the | Article, accusative, plural |
| βασιλείας | kingdoms | Noun, accusative, plural |
| τῆς | of the | Article, genitive, singular |
| οἰκουμένης | world | Noun, genitive, singular |
| ἐν | in | Preposition |
| στιγμῇ | a moment | Noun, dative, singular |
| χρόνου | of time | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the devil led Him up to a high place and showed Him in an instant all the kingdoms of the world. |
| KJV | And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. |
| ASV | And he led him up, and showed him all the kingdoms of the world in a moment of time. |
| YLT | And the Devil having brought him up to an high mountain, shewed to him all the kingdoms of the world in a moment of time, |
| WEB | The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. |
| BBE | And he took him up and let him see all the kingdoms of the earth in a minute of time. |
Where they part company is οἰκουμένης — see How Translations Differ.
The sentence is structured with a main clause followed by a participial phrase and another main clause, creating a flow of action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀνάγω
verbἀνάγω
The sentence as the grammar sees it Open the tree ›
1 of 18 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 4:5
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 Temptation of Jesusgenerated
Luke 4:5 describes a moment during Jesus' temptation when the devil leads Him to a high place, presenting Him with a view of all the kingdoms of the world. This event highlights the spiritual struggle between Jesus and Satan, emphasizing the nature of temptation and the authority of Christ over worldly powers. The context of this passage connects to the broader theme of Jesus' ministry and His ultimate victory over sin and temptation, as seen in the preceding verses and the subsequent interactions with Satan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 4:8–9 | Still other seed fell on good soil, where it sprouted, grew up, and produced a crop—one bearing thirtyfold, another sixtyfold, and another a hundredfold.” |
| 2 | 1 Corinthians 7:31 | and those who use the things of this world, as if not dependent on them. For this world in its present form is passing away. |
| 3 | Ephesians 2:2 | in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. |
| 4 | Ephesians 6:12 | For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms. |
| 5 | 1 John 2:15–16 | Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ἀναγαγὼν, anagōgenerated
The word ἀναγαγὼν is a second aorist active participle of ἀνάγω, which means 'to lead up.' It is composed of the prefix ἀν-, meaning 'up,' and ἄγω, meaning 'to lead.' This word indicates a decisive action of leading Jesus to a higher place, which is significant in the context of the temptation narrative.
The participial form indicates that this action is part of the ongoing narrative of temptation. The devil's leading of Jesus is not a mere suggestion; it is a forceful act that sets the stage for the subsequent temptation regarding authority and power.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse is rendered as: "Then the devil led Him up to a high place and showed Him in an instant all the kingdoms of the world." This wording is consistent across several translations, including the KJV and ASV, which also emphasize the act of leading and showing.
However, the BBE translates it slightly differently, stating: "And he took him up and let him see all the kingdoms of the earth in a minute of time." This variation highlights the temporal aspect of the devil's action.
Sentence Structuregenerated
The main action of the verse is governed by the verb ἔδειξεν, he showed, which is connected to the participial phrase ἀναγαγὼν, having led up. The structure consists of a main clause followed by a participial phrase that describes the action of the devil leading Jesus.
The verse contains several noun phrases, including ὄρος (mountain) and βασιλείας (kingdoms), which serve as the objects of the actions described. The prepositional phrase ἐν στιγμῇ χρόνου (in a moment of time) provides additional context for the timing of the devil's show.
Septuagint Backgroundgenerated
ἀναγαγὼν has a parallel in the Septuagint with the Hebrew word עָלָה (H5927), which means 'to go up, ascend, climb.' This connection emphasizes the act of leading or bringing someone to a higher place, a theme present in both the Old and New Testaments.
βασιλεία, meaning 'kingdom,' is also found in the Septuagint, corresponding to the Hebrew words מַמְלָכָה (H4467) and מַלְכוּת (H4438), which convey the idea of sovereignty and dominion.
In plain words — the whole versegenerated
Luke 4:5 tells us that the devil took Jesus to a high place and showed Him all the kingdoms of the world in an instant. This moment illustrates the temptation Jesus faced and the authority that the devil claimed over worldly powers.
Frequently Asked Questionsgenerated
The devil was tempting Jesus by offering Him authority over the kingdoms, revealing the extent of worldly power and the nature of temptation.
A high place symbolizes authority and power, as well as a vantage point from which one can see the vastness of the kingdoms being offered.
The instant emphasizes the immediacy of the temptation, highlighting how quickly the devil presented this offer to Jesus.
This passage illustrates the spiritual battle Jesus faced throughout His ministry, showcasing His authority over temptation and His ultimate victory over sin.
Reflection Questionsgenerated
- In what ways do I face temptations that promise power or control in my life?
- How can I discern between God's will and the temptations that come my way?
- What does this passage teach me about the nature of authority and power in the world?
- How can I remain steadfast in my faith when faced with temptations similar to those Jesus encountered?
The early church on this verse — how the Fathers read it
The early church Fathers provide insights into this temptation of Jesus, discussing the implications of the devil's offer and the nature of Christ's authority.
Or, to view the whole in another light. Two kings are earnestly contending for a kingdom; The king of sin who reigneth over sinners, that is, the devil; The king of righteousness who ruleth the righteous, that is, Christ.Early Church Fathers on Luke 4 →
We should not think that when the devil showed Jesus the kingdoms of the world, he showed him, for example, the kingdom of the Persians and of the Indians.Early Church Fathers on Luke 4 →
You see then what kind of arms He uses to defend man against the assaults of spiritual wickedness, and the allurements of the appetite.Early Church Fathers on Luke 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Luke 4:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the devil taking him up into an high mountain,.... Somewhere near Jerusalem, but what mountain is not certain.
Read John Gill on Luke 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, For the exposition, see the notes at Matthew 4:1-25, and Mark 1:35-39.
Read Robert Jamieson on Luke 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 5-8. See Poole on "". See Poole on "". See Poole on "". Those words, , for that is delivered unto me; and to whomsoever I will I give it, are only mentioned by Luke; where we may observe, that the devil was a liar from the beginning. The dominion over the things of the world was not given to the angels, but to man. Neither hath he any such power as he pretends to, being not able to do any thing against Job till he had obtained leave from God, nor to enter into the swine without licence first obtained from Christ.
Read Matthew Poole on Luke 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. Ver. 5. Showed unto him all the kingdoms] In a visible landscape of his own making, presented to the eye.
Read John Trapp on Luke 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The kingdoms of the world.—St. Luke uses the word (literally, the inhabited world) which was commonly used as co-extensive with the Roman empire. On the difference in the order of the temptations, see Note on Matthew 4:5. In a moment of time.—The concentration of what seems an almost endless succession of images into the consciousness of a moment is eminently characteristic of the activity of the human soul in the state of ecstasy or vision.
Read Charles John Ellicott on Luke 4 →CambridgeThe Cambridge Bible for Schools and Colleges5. And the devil, taking him up into a high mountain] Probably “the devil” and “into a high mountain” are added from St Matthew. How the devil took Him up we are not told. Scripture, to turn away our thoughts from the secondary to the essential, knows nothing of those journeys through the air which we find in Apocrypha and in the ‘Gospel of the Hebrews.’It is remarkable that St Luke (whom Milton follows in the Par. Regained) here adopts a different order of the temptations from St Matthew, perhaps because he thought that the temptation to spiritual pride (which he places third) was keener and subtler than that to temporal ambition; perhaps, too, because he believed that the ministering…
Read Cambridge on Luke 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Up into a high mountain—Matthew, no doubt, follows the true historical order of the three temptations—Luke, a doctrinal order.
Read Daniel Denison Whedon on Luke 4 →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
Then the devil led Him up to a high place and showed Him in an instant all the kingdoms of the world.
The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.
Then the devil led Him up to a high mountain and showed Him in an instant all the kingdoms of the world.
Then the devil led him up to a high place and showed him in a flash all the kingdoms of the world.
Tyndale line
And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
And he led him up, and showed him all the kingdoms of the world in a moment of time.
And he led him up, and shewed him all the kingdoms of the world in a moment of time.
And the devil taking him up upon a high mountain, showed to him all the kingdoms of the world in a moment of time.
Then the deuill tooke him vp into an high mountaine, and shewed him all the kingdomes of the world, in the twinkeling of an eye.
Strictly literal
And [the devil], leading him up into a high mountain, shewed him all the kingdoms of the habitable world in a moment of time.
And the Devil having brought him up to an high mountain, shewed to him all the kingdoms of the world in a moment of time,
And the Devil having brought Him up to a high mountain, showed to Him all the kingdoms of the world in a moment of time,
Then the devil led Jesus up and showed him all the kingdoms of the world in an instant of time.
From the Latin
And the devil led him into a high mountain, and shewed him all the kingdoms of the world in a moment of time;
Simplified
The devil led him up to a high place, and in a rapid view showed him all the kingdoms of the world.
And he took him up and let him see all the kingdoms of the earth in a minute of time.
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 duxit illum diabolus in montem excelsum, et ostendit illi omnia regna orbis terræ in momento temporis,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܣܩܗ ܣܛܢܐ ܠܛܘܪܐ ܪܡܐ ܘܚܘܝܗ ܟܠܗܝܢ ܡܠܟܘܬܐ ܕܐܪܥܐ ܒܥܕܢܐ ܙܥܘܪܐ
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 ἀναγαγὼν αὐτὸν — — — — — ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
The standard critical text of the New Testament.
Καὶ ἀναγαγὼν αὐτὸν — — — — — ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
The previous edition, still widely cited.
Καὶ ἀναγαγὼν αὐτὸν — — — — — ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
The Society of Biblical Literature edition, freely licensed.
Καὶ ἀναγαγὼν αὐτὸν — — — — — ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
The edition that turned scholarship toward the earliest manuscripts.
Καὶ ἀναγαγὼν αὐτὸν — — — — — ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
An independent critical text built from the oldest witnesses then known.
Καὶ ἀναγαγὼν αὐτὸν — — — — — ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
A recent critical edition following documentary evidence closely.
Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
The reading of the majority of surviving manuscripts.
Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου
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 |
|---|---|---|
| ὁ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| διάβολος devil | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| εἰς into | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ὄρος mountain | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ὑψηλὸν high | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Luke 4:5
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
ἀνάγω is built from the prefix ἀν- meaning 'up' and the root ἄγω meaning 'to lead.' It covers a range of meanings including to lead up, to offer sacrifices, and to set sail. In the New Testament, it appears in contexts such as leading Jesus into the wilderness (Mt 4:1) and setting sail (Lk 8:22).
ἀν-άγω
[in LXX chiefly for עָלָה hi.;]
to lead or bring up: seq. είς, c. acc. loc., Mt 4:1, Lk 2:22 4:5 (WH om. είς, κ.τ.λ.), Ac 9:39 16:34; of raising the dead (cl.), ἐκ νεκρῶν, Ro 10:7, He 13:20; to produce and set before, τ. λαῷ, Ac 12:4 (MM, VGT, s.v.); in sacrificial sense (MM, VGT, s.v.), to offer, θυσίαν, Ac 7:41. Mid., in nautical sense (Hom., Hdt., Thuc., al.), to put to sea: Lk 8:22, Ac…
Read the full entry →ἀν-άγω : 2 aor. ἀνήγαγον, inf. ἀναγαγεῖν, [ptep. dvayayov]; Pass., [pres. avayopar]; 1 aor. [ef. sub fin.] ἀνήχθην ; [fr. Hom. down]; to lead up, to lead or bring into a higher place; foll. by εἰς with acc. of the place: Lk. ii. 22; iv. 5 [Δ Tr WH om. Lbr. the cl.]; xxii. 66 [T Tr WH ἀπήγαγον); Acts ix. 39; xvi. 34; Mt. iv. 1 (εἰς τ. ἔρημον, sc. fr. the low bank of the Jordan). τινὰ ἐκ νεκρῶν fr. the dead in the world below, to the upper world, Heb. xiii. 20; Ro. x. 7; τινὰ τῷ λαῷ to bring one forth who has been detained in prison (a lower place), and set him before the people to be tried, Acts xii. 4; θυσίαν τῷ εἰδώλῳ to offer sacrifice to the idol, because the victim is lifted up on the altar, Acts vii. 41. Navigators are κατ᾽ ἐξοχήν said ἀνάγεσθαι (pass. [or mid. ]) when they /aunch out, set sail, put to sea, (so ἀναγωγή in Justin. Mart. dial. ο. Tr. c. 142 [and in the elassies])…
Read the full entry →ἀνάγω (anagō) — to lead.
ἀνάγω,
future ἀνάξω[Refs 5th c.BC+]aorist 2 ἀνήγαγον, etc.: (see. ἄγω):—opposed to κατάγω,
I. lead up from a lower place to a higher, ἐς Ολυμπον[Refs 6th c.BC+]; ἱερὸν ἀ. ξόανον, of the Trojan horse, [Refs 5th c.BC+]; ὁ πέπλος ἀνάγεται εἰς τὴν ἀκρόπολιν [Refs]
I.2. lead up to the high sea, carry by sea, λαὸν ἀνήγαγεν ἐνθάδ᾽ ἀείρας[Refs 8th c.BC+] conduct, carry to a place, [Refs 8th c.BC+]; ἀ. ναῦν put a ship to sea, [Refs 5th c.BC+]; ἀνάγειν absolutely in the same sense, [Refs 4th c.BC+] —but this is more common in middle, see infr. B.I.
I.3. take up from the coast into the interior, [Refs 8th c.BC+]; especially from Asia Minor into Central Asia, ἀ. παρὰ or ὡς βασιλέα[Refs 5th c.BC+]
ἀνάγω
anago
from 303 and 71; to lead up; by extension to bring out; specially, to
sail away:--bring (again, forth, up again), depart, launch (forth),
lead (up), loose, offer, sail, set forth, take up.
see GREEK for 303
see GREEK for 71
ἀνάγω
v.
I lead up, put to sea, set sail
ἀνάγω to lead up from a lower place to a higher, Theogn., etc.
to lead up to the high sea, to carry by sea, Hom., etc.; ἀν. ναῦν to put a ship to sea, Hdt.; absol. in the same sense, id. Hdt.; —this is more common in Mid.
to take up from the coast into the interior, Od., Hdt.; esp. from Asia Minor into Central Asia, Xen.
to bring up from the dead, Hes., Aesch.
ἀν. χορόν to conduct the choir, Hes., Eur., etc.; also, ἀν. ὁρτήν to celebrate a festival, Hdt.
to lift up, raise, κάρα, τὸ ὄμμα Soph., etc.
ἀν. παιᾶνα to lift up the paean, id. Soph.
in various senses, ἀν. αἷμα to bring up blood, Plut.; ἀν. ποταμόν to bring a river up [over its banks], Luc.; ἀν. φάλαγγα, like ἀναπτύσσειν, Plut.; to bring up a prisoner for examination, Xen., etc.
to bring back, Hom., etc.
to refer a matter to another, Dem.
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
23 occurrences in the New Testament, rendered 19 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 23 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 54 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 διὰ τοῦτο μέντοι δόξαντι θυσίας ἀμέμπτους ἀναγαγεῖν τῷ Κάιν λόγιον ἐξέπεσε μὴ θαρρεῖν ὡς κεκαλλιερηκότι;
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
τοὺς μισθοὺς κατὰ τὴν ἐμὴν διαγραφὴν κελεύω. τοὺς δὲ ἀντιλέγοντας ἐπὶ τὸν γραμματέα μου ἀνάγεσθαι βούλομαι, ὃς ἢ αὐτὸς κωλύσει ἀδικεῖσθαι τοὺς ἰδιώτας ἢ ἐμοὶ ἀνανγελεῖ. τὰ δὲ διὰ
τὰ ἐν τῇ οἰκίᾳ … ρκλερ … τρόπῳ ἐβάσταξε. ὅθεν τὸν ἀρχέφοδον τῆς κώμης ἀνήγαγον ὃς ἐχειρογράφησε τὸν προκείμενον ἀδελφὸν εἶναι τὸν ἐπελθόντα. διὸ πεποίηκα τήν σοι … α
δ εἰκοστὸν λβ ἀπὸ ἀνηγμένης ἐπὶ οὐσίαν ἀποφορᾶς … … παραδείσου ἀπὸ ἐπιγραφομένης ἀμπέλου ἀναχθῆναι τῷ ιβ ἔτει ἀποφορὰν … … ωθ ἐκκεκόφθαι καὶ ἀναχθῆναι ἀμπέλου ἀρούρας δ η
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διάβολος is derived from διαβάλλω, meaning slanderous or accusing falsely. It refers to a slanderer or the Devil, particularly in the New Testament, where it is used to denote Satan as the accuser of humanity. Key verses include Matthew 4:1 and 1 Timothy 3:11. The lexicons consistently identify it with the concept of false accusation and malevolence.
διάβολος, -ov, (διαβάλλω, q. ν.); prone to slander, slanderous, accusing falsely, (Arstph., Andoc., Plut., al.): 1 Tim. iii. 11; 2 Tim. iii. 3; Tit. ii. 3; as subst. ὁ διάβολος, a calumniator, false accuser, slanderer, [see κατηγορέω. fin.], (Xen. Ages. 11, 5; [Aristot., al.]): Sept. Esth. vii. 4; viii. 1. In the Bible and in eccl. writ. ὁ διάβολος [also διάβ. without the art.; cf. W. 124 (118); B. 89 (78)] is applied κατ᾽ ἐξοχήν to the one called in Hebr. jOwn, ὁ σατανᾶς (q. v.), viz. Satan, the prince of demons, the author of evil, persecuting good men (Jobi.; Zech. iii. 1 sqq., cf. Rev. xii. 10), estranging mankind from God and enticing them to sin, and afflicting them with diseases by means of demons who take possession of their bodies at his bidding; the malignant enemy of God and the Messiah: Mt. iv. 1, 5, [8, 11]; xiii. 39; xxv. 41; Lk. iv. 2, [3, 5 RL, 6, 13]; viii. 12; Jn.…
Read the full entry →διάβολος (diabolos) — devilish/the Devil.
διάβολ-ος, ον,
slanderous, backbiting, γραῦς [Refs 4th c.BC+]: superlative -ώτατος[Refs 5th c.BC+]; διάβολόν τι, aliquid invidiae, [Refs 5th c.BC+]
II. substantive, slanderer, [Refs 5th c.BC+]; enemy, [LXX]: hence, = Sâtân,[Refs]; the Devil, [NT]
III. adverb -λως injuriously, invidiously, [Refs 5th c.BC+]
διάβολος
diabolos
from 1225; a traducer; specially, Satan (compare 7854):--false
accuser, devil, slanderer.
see GREEK for 1225
see HEBREW for 07854
διάβολος, ον
Adj
slanderous, the Slanderer, the Devil
διάβολος diabolos 37x
slanderer, 1 Tim. 3:11; 2 Tim. 3:3; Tit. 2:3; a treacherous informer, traitor, Jn. 6:70; ὁ διάβολος, the devil
διάβολος διάβολος, ον slanderous, backbiting, Sup.; διαβολώτατος Ar.
as Subst. a slanderer, Arist.: the slanderer, the Devil, NTest.
adv. -λως, injuriously, invidiously, Thuc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
dev'-'-l. See DEMON; SATAN.
Devil
(Gr. diabolos), a slanderer, the arch-enemy of man’s spiritual interest (Job 1:6; Rev. 2:10; Zech. 3:1). He is called also “the accuser of the brethen” (Rev. 12:10).
In Lev. 17:7 the word “devil” is the translation of the Hebrew sair, meaning a “goat” or “satyr” (Isa. 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.
In Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning…
(slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, (Job 1:9,10) and its refutation is placed in the self-sacrifice of those "who loved not their own lives unto death." [SATAN; DEMON]
A fallen angel; and particularly the chief of them, the devil, or Satan. He is the great principle of evil in the world; and it is his grand object to counteract the good that God desires to do. He exerts himself, especially with his angels, to draw away the souls of men from embracing salvation through Jesus Christ.
His name signifies the calumniator, or false accuser; as the Hebrew Satan means the adversary. But the Scriptures give him various other appellations descriptive of his character. He is called, "The prince of this world," Joh 12:31; "The prince of the power of the air," Eph 2:2; "The god of this world," 2Co 4:4; "The dragon, that old serpent, the devil," Re 20:2…
38 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 37 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 15 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ αὐτὸς πανθαμαρτωλὸς ὢν καὶ μήπω φυγὼν τὸν πειρασμόν, ἀλλ̓ ἔτι ὢν ἐν μέσοις τοῖς ὀργάνοις τοῦ διαβόλου σπουδάζω τὴν δικαιοσύνην διώκειν, ὅπως ἰσχύσω κἂν ἐγγὺς αὐτῆς γενέσθαι, φοβούμενος τὴν κρίσιν τὴν μέλλουσαν.
τοῖς οὖν κληθεῖσι πρὸ τούτων τῶν ἡμερῶν ἔθηκεν ὁ κύριος μετάνοιαν: καρδιογνώστης γὰρ ὢν ὁ κύριος καὶ πάντα προγινώσκων ἔγνω τὴν ἀσθένειαν τῶν ἀνθρώπων καὶ τὴν πολυπλοκίαν τοῦ διαβόλου, ὅτι ποιήσει τι κακὸν τοῖς δούλοις τοῦ θεοῦ καὶ πονηρεύσεται εἰς…
ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ: μιμηταὶ δὲ τοῦ κυρίου σπουδάζωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστερηθῇ, τίς ἀθετηθῇ: ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν, ἀλλ̓ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε ἐν Ἰησοῦ Χριστῷ σαρκικῶς καὶ…
οἶδα μὲν ἀεὶ ὅτι διὰ τῶν ἁγίων σου εὐχῶν σωθήσομαι ἀπὸ παντὸς πειρατηρίου τοῦ διαβόλου καὶ ἀπὸ πάσης ἐπιβουλίας ἀνθρώπων, καὶ νῦν παρακαλῶ ὅπως μνημονεύσῃς μου ἐν ταῖς ἁγίαις
θην μάλα εὐχαριστήσας τῷ πανελεήμονι θεῷ ἐ … εργι πάντοτε τὸν διάβολον. τὴν εὐλογίαν, ἣν ἀπέστειλεν ἡ σὴ ἁγιότης διὰ τῶν σῶν παίδων, τὰ τῆς πανηγυρήσεως,
πρεσβείας τῶν ὁσίων ὑμῶν εὐχῶν ὅπως ῥυσθῶ παρὰ τοῦ Κρείττονος … πατ … τοῦ διαβόλου … ε μεῖζον πάντων προσκυνῶ καὶ ἀσπάζομαι ἐκθύμως τὴν ὑμετέραν πατρικὴν διάθεσιν μετὰ τῶν
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 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 1,766 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word ὄρος (i.e., *oros*) means 'mountain' or 'hill.' It appears frequently in the New Testament, often referring to specific mountains like Sinai or the Mount of Olives. The word can also denote the hill district, contrasting with lowlands. Notably, it is used proverbially to express overcoming great challenges, as seen in 1 Corinthians 13:2.
ὄρος, -ους, τό,
[in LXX chiefly, and very freq., for הַר;]
a mountain: Mt 4:8 17:1, Mk 9:2, Jo 4:20, II Pe 1:18, al.; opp. to βουνός, Lk 3:5(LXX); ὄ. τ. ἐλαιῶν, Mt 21:1 24:3, al. (v.s. ἐ.); ὄ. Σιών (Σ., prob. in gem appos.), He 12:22, Re 14:1; ὄ. Σινά, Ac 7:30, 38, Ga 4:24, 25; τὸ ὄ., of the hill district as distinct from the lowlands, esp. the hills above the Sea of Galilee, Read the full entry →
ὄρος, -ovs, τό, (OPQ, ὄρνυμι [i. 6. a rising; see ὄρθρος ]), [fr. Hom. down], Sept. for 19, @ mountain: Mt. v. 14; Lk. iii. 5; Rev. vi. 14, and often; τὸ ὄρος, the mountain nearest the place spoken of, the mountain near by [but see 6, II. 1 b.], Mt. v.1; Mk. iii. 13 ; Lk. ix. 28; Jn. vi. 3,15; plur. ὄρη, Mt. xviii. 12; xxiv. 16; Mk. v.5; Rev. vi. 16, ete.; gen. plur. ὀρέων (on this uncontracted form, used also in Attic, ef. Bim. Gram. § 49 note 3; W. § 9, 2c.; [B. 14 (13); Dindorf in Fleckeisen’s Jahrb. for 1869 p.83]), Rev. vi. 15; ὄρη μεθιστάνειν a proverb. phrase, used also by rabbin. writ., to remove mountains, 1. 6. to accomplish most difficult, stupendous, meredible things: 1 Co. xiii. 2, ef. Mt. xvii. 20; xxi. 21; Mk. xi. 23.
ὄρος. That ὄρος is used in the papyri to denote the “ desert” is seen in the reference in P Tebt II. 3838 (A.D. 46) to the keepers of the registry-offices of Tebtunis and Kerkesuchaon-desert—tay πρὸς γρ(αφείῳ) Τεβτ(ύνεως) kal Κερκεσούx(@v)"Opovs. Cf. also the following passages showing that the ‘‘desert” was the regular place of burial—P Oxy II. 27427 (A.D. 89-97) ὑπάρχει δὲ αὐτῶι ἐπὶ τοῦ ἀπὸ λιβὸς (Wb oo emo 6 ] ὄρους ἥμισυ μέρος τάφου, P Ryl 11. 153° (A.D. 138--161) ἐν ταῖς ἐπ[ισ]ήμοις τοῦ ὄρους ἡμέραις, “on the high days of the cemeteries” (Edd.), and P Grenf II. 77> (iii/iv A.D.) (= Se/ectzons, p. 121), a letter regarding funeral expenses, which include a fowrdoire to a νεκροτάφος for conveying a body εἰς τὸ ὄρος for burial. According to Bell (P Lond IV. p. xvii.) ὄρος came to be used as a synonym of μοναστήριον (= ‘‘desert-monastery”). The ordinary meaning ‘‘mountain,” which…
Read the full entry →ὄρος (oros) — mountain.
ὄρος, εος, τό:
genitive plural ὀρέων (the form proper to Ionic dialect and other dialects) is required by the metre in [Refs 5th c.BC+], and is alone used in [LXX+2nd c.BC+]; but ὀρῶν (the Attic dialect form) is required in [Refs 5th c.BC+] for the sake of meter| in Doric dialect, [Refs 8th c.BC+], see at {ὄρειος} (οὔρεσιν is an Epicism in [Refs 7th c.BC+] at end of a hexameter, [Refs]; ὄρος is found in codices of [Refs 5th c.BC+] and should perhaps be restored elsewhere:—mountain, hill, ὄρεος κορυφῇσι [Refs 8th c.BC+]
2. canton, parish, ὄ. Ἀργειατᾶν, ὄ. Ὀγχνιάἱον, etc., [Refs 4th c.BC+]
3. in Egypt, desert, [Refs 1st c.AD+]; as place of burial, [Refs 1st c.AD+]
4. part of the foot, ={τὸ ἄνω πρὸ τῶν δακτύλων}, [Refs 2nd c.AD+]
ὄρος
oros
probably from an obsolete oro (to rise or "rear"; perhaps akin to 142;
compare 3733); a mountain (as lifting itself above the plain): -hill,
mount(-ain).
see GREEK for 142
see GREEK for 3733
ὄρος, ους, τό
n.n.
a mountain
ὄρος oros 63x
a mountain, hill, Mt. 5:1, 14; 8:1; 17:20
ὄρος ὄρος, ionic οὖρος, εος, a mountain, hill, Hom., etc.; pl. οὔρεα, id. Hom.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
65 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 63 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 346 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
λέγει γὰρ ἡ γραφή: Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.
Καίσαρος Δομιτιανοῦ Σεβαστοῦ Μεσορὴ κα λ. Διο … … καὶ οἱ μέτοχοι σιτολόγοι Κερκεσούχων Ὄρους καὶ ἄλλων κωμῶν … … μεμετρήμεθα ἀπὸ τῶν γενημάτων τοῦ … … ἔτους πυροῦ
αὐτῶν μὴ εἰδότων γράμματα. ἀναγέγραπται διὰ Λουρίου τοῦ πρὸς τῶι γραφείωι Τεπτύνεως καὶ Κερκεσούχων Ὄρους Πολέμωνος.
ἀνατέτακται διὰ Λουρίου τοῦ καὶ Ἀπολλωνίου τοῦ πρὸς τῷ γραφείῳ κώμης Τεπτύνεως καὶ Κερκεσούχων Ὄρους Πολέμονος μερίδος ἔτους ἕκτου Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Μεσορὴ νουμηνίᾳ.
The Greek word ὑψηλός (i.e., *hupsēlos*) means high or lofty, both in a literal sense, such as mountains or walls, and metaphorically, referring to elevated thoughts or status. It appears in various contexts in the New Testament, including references to heaven and the exalted nature of Christ. The term is derived from the root for height and can imply pride or high-mindedness in certain usages.
ὑψηλός, -ή, -όν
[in LXX chiefly for בָּמָה, also for בָּמָה, רוּם, etc. ;]
high, lofty: ὄρος, Mt 4:8 17:1, Mk 9:2, Re 21:10; τεῖχος, ib. 12; μετὰ βραχίονος., fig., Ac 13:17 (cf. Ex 6:6, al); pl., ὑψηλά, of heaven (Ps 92 (93):4, Is 33:5, al.), He 1:3; compar., ὑψηλότερος τ. οὐρανῶν, He 7:26. Metaph: Lk 16:15; ὑψηλὰ φρονεῖν, Ro 11:20…
Read the full entry →ὑψηλός, -7, -όν, (ὕψι on high, ὕψος), [fr. Hom. down], high; lofty; a. prop. of place: ὄρος, Mt. iv. 8; xvii.1; Mk. ix. 2; Lk.iv.5 RG@Lbr.; Rev. xxi. 10: τεῖχος, Rey. xxi. 12; neut. ra ὑψηλά (the heights of heaven; Sept. for Ὁ 5, Ps. xcii. (xciii.) 45 exii. (exiii.) 5; Is. xxxiii. 5; Ivii. 15), heaven [A.V. on high; cf. B. § 124, 8d.], Heb.i.3; exalted on high: ὑψηλότερος τῶν οὐρανῶν, [made higher than the heavens], of Christ raised to the right hand of God, Heb. vii. 26 (cf. Eph. iv.10); pera βραχίονος ὑψηλοῦ, with a high (uplifted) arm, i. e. with signal power, Acts xiii. 17 (Sept. often ἐν βραχίονι ὑψηλῷ for 730) pyW3, as in Ex. vi.6; Deut. v. 15). b. metaph. eminent, exalted: in influence and honor, Lk. xvi. 15; ὑψηλὰ φρονεῖν, to set the mind on, to seek, high things (as honors and riches), to be aspiring, Ro. xii. 16; also Ro. xi. 20 Lmrg.T Tr WH; 1 Tim. vi. 17 T WH mrg.; (Leian.…
Read the full entry →ὑψηλός, “high”: BGU IV. 118524 (B.C. 94-93?) γεωμετρίαν δύσβροχον S[t]a τὸ λείαν ὑψηλὴν εἶναι, of height above the water level, P Thead 168 (after A.D. 307) ἐν ὑψηλοῖς τόποις. The reference is to bodily height in P Flor II. 142° (A.p. 264) ὄνους δύο θηλείας ὑψηλάς, ‘‘two tall female asses.” MGr ψηλός, “high.
ὑψηλός (hupsēlos) — high.
ὑψηλός, ή, όν
(also -ός, όν Demetr.Troezen. 1 Diels): comparative and superlative -ότερος, -ότατος, and irregular -έστατος[Refs 2nd c.AD+]: (ὕψι, ὕψος): —high, lofty, θάλαμος [Refs 8th c.BC+]; of a highland country, χώρη ὀρεινὴ.. καὶ ὑψηλή [Refs 5th c.BC+]; and ὑψηλά alone, [Refs 5th c.BC+]; ἐφ᾽ ὑψηλοῦ εἶναι, καθῆσθαι, [Refs 5th c.BC+]; ἐποικοδομήσαντες ὑψηλότερον [τὸ τεῖχος] [Refs 5th c.BC+]. adverb, -λῶς καθήμενος [Refs 5th c.BC+]
II. metaphorically, high, lofty, stately, proud, ὄλβος, ἀρεταί, κλέος, [Refs 5th c.BC+]; ὑψηλὰ κομπεῖν talk high and boastfully, [Refs 5th c.BC+]
II.2. of persons, opposed to δυσδαίμων, [Refs 5th c.BC+]
ὑψηλός
hupselos
from 5311; lofty (in place or character):--high(-er, -ly) (esteemed).
see GREEK for 5311
ὑψηλός, ή, όν
Adj
high, lofty
ὑψηλός hypsēlos 11x
high, lofty, elevated, Mt. 4:8; 17:1; τὰ ὑψηλά, the highest heaven, Heb. 1:3; upraised, Acts 13:17; met. highly esteemed, Lk. 16:15; φρονεῖν τὰ ὑψηλά, to have lofty thoughts, be proud, arrogant, Rom. 12:16
ὑψηλός ὑψηλός, ή, όν ὕψι high, lofty, high-raised, Lat. altus, sublimis, Hom., Hdt., Trag., etc.; of a highland country, χώρη ὀρεινὴ καὶ ὑψηλή Hdt.; ὑψηλὰ χωρία Thuc.
metaph. high, lofty, stately, Pind., Plat.; ὑψηλὰ κομπεῖν to talk loftily, Soph.; πνεῦμα ὑψηλὸν αἴρειν Eur.
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
12 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Counted over the 115 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.
μεγάλα γὰρ καὶ μικρὰ ἢ πολλὰ καὶ ὀλίγα ἢ ἰδιωτικὰ καὶ δημόσια ἢ ἱερὰ καὶ βέβηλα ἢ ἀρχαῖα καὶ νέα οὐ τὸν αὐτὸν ἂν ἑρμηνεύσαι τρόπον, ἀλλὰ τὸν ἑκάστοις ἐφαρμόζοντα τῷ πλήθει καὶ ἀξιώματι καὶ μεγέθει, τοτὲ μὲν ὑψηλὸν αἴρων ἑαυτόν, τοτὲ δ’ ἔμπαλιν…
ἐπὶ τούτοις οὖν συγκαλεῖ τὸ πλῆθος εἰς ἐκκλησίαν ἀκουσόμενον ὧν ὁ θεὸς εἴποι πρὸς αὐτόν, καὶ συναθροισθέντων στὰς ἐπὶ ὑψηλοῦ τινος, ὅθεν ἔμελλον πάντες ἀκούσεσθαι, ὁ μὲν θεός, εἶπεν, ὦ Ἑβραῖοι, καθάπερ καὶ πρότερον εὐμενὴς προσεδέξατό με καὶ βίον τε…
τίθησιν οὖν Μωϋσῆς ἓν ἐφ̓ ἓν ὅπλον ἐν μέσῳ τῆς πυγμῆς, καὶ ὑψηλότερος σταθεὶς πάντων ἐξέτεινεν τὰς χεῖρας, καὶ οὕτως πάλιν ἐνίκα ὁ Ἰσραήλ.
τοῦ ὄνου μοῦ μελέτω σοί. καὶ ἐὰν μὲν εὐτραφέστερος γένηται καὶ δυνηθῇ πραθῆναι, πώλησον. ὑψηλόν μοι οὖν ὤνησαι ἄξιον σοῦ. ὡς ἐπείκτης πράττε καὶ ἔπειγε τὸν σῖτον, ἵνα μὴ
α τάλαντον α λιβάνου λίτρας α δηνάρια σ μαλαβάθρου λίτρας α τάλαντον α στύρακος ὑψηλοῦ λίτρας α … στύρακος ἐλαφροῦ … κόστου λίτρας α … … μαστίχης λίτρας α
α τάλαντον α λιβάνου λίτρας α δηνάρια σ μαλαβάθρου λίτρας α τάλαντα β στύρακος ὑψηλοῦ λίτρας α δηνάρια Ασν στύρακος ἐλαφροῦ λίτρας α δηνάρια ψν κόστου λίτρας α τάλαντον
δείκνυμι is a verb meaning 'to show' or 'to make known,' used in various contexts to indicate displaying or proving something. It appears in the New Testament in verses such as Matthew 4:8 and James 2:18. The word is built from a prolonged form of an obsolete primary verb with the same meaning, and it can also be found in different dialects and forms throughout Greek literature.
δείκνυμι. The verb is not.so common as we might have expected, but for the ordinary meaning we may cite P Oxy III. 4717° (ii/A.p.) σύνβολα δεικνύντα, “ Bi showing signs,” and for the metaphorical, as Jas 218, 20. 11. 237% 2! (a.p.. 186) οὐδεμίαν μὲν οὔτε ὕβριν οὔτε ἄλλο ἀδίκημα εἰς αὑτὸν ἁπλῶς ἐφ᾽ ᾧ μέμφεται δεῖξαι ἔχων, “he could not indeed cite a single insult or any other act of injustice against himself with which he charged me” (Kdd.): cf. 2. I. 671% (a.p. 338) ely’ οὕτως διχθῇ [αὐτῶν ἥ καθ᾽ ἡμῶν [πλεο]νεξία, “in this way their aggression against me will be made clear” (Edd.). A ii/A.p. calculation of the naubion-tax upon catoeci, printed in P Tebt II. p. 339f., 1s followed by δέδικ[ται, ‘ proved,” written ‘in a cursive but probably not different hand” (Edd.). OGZS 26718 (iii/B.c.) ot μετὰ ταῦτα δεικνύμενοι (στρατηγοί), where the szmplex takes the place of the commoner ἀποδείκνυμι…
Read the full entry →δεικνύω (deiknuō) — to show.
δείκνυμι
(also δεικνύω [Refs 8th c.BC+]; Ionic dialect δέκνυμι [Refs 5th c.BC+]; Cretan dialect δίκνυμι (προ-) [Refs]; 3rd.pers. singular δείκνυ [Refs 8th c.BC+]; imperative δείκνυε[Refs 5th c.BC+], 3rd.pers. singular δεικνύτω [Refs 5th c.BC+]: imperfect 3rd.pers. plural ἐδείκνυσαν [Refs 5th c.BC+], also -υον [Refs 5th c.BC+]; 3rd.pers. singular δείκνυεν [Refs 5th c.BC+]: future δείξω [Refs 8th c.BC+], Ionic dialect δέξω [Refs 5th c.BC+]aorist 1 ἔδειξα, Epic dialect δεῖξα [Refs 8th c.BC+], Ionic dialect ἔδεξα [Refs 5th c.BC+]: perfect δέδειχα [Refs 4th c.BC+] —middle, with perfect passive, for Epic dialect forms δεικνύμενος, δείδεκτο, δειδέχαται, δειδέχατο, see at {δειδίσκομαι}:—passive, future δειχθήσομαι [Refs 5th c.BC+]: aorist ἐδείχθην [Refs 5th c.BC+]: perfect δέδειγμαι [Refs 5th c.BC+], Ionic dialect δέδεκται [Refs 5th c.BC+]:—bring…
Read the full entry →δείκνυμι
deiknuo
a prolonged form of an obsolete primary of the same meaning; to show
(literally or figuratively):--shew.
δείκνυμι
v.
I point out, show
δείκνυμι deiknymi 30x
also formed as δεικνύω 3x, to show, point out, present to the sight, Mt. 4:8; 8:4; to exhibit, permit to see, cause to be seen, Jn. 2:18; 10:32; 1 Tim. 6:15; to demonstrate, prove, Jas. 2:18; 3:13; met. to teach, make known, declare, announce, Mt. 16:21; Jn. 5:20; Acts 10:28
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
33 occurrences in the New Testament, rendered 16 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 33 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 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ γὰρ οὐρανοῦ κίνησις χρόνου φύσιν ἔδειξεν.
θεασάμενος δὲ αὐτὸν ὁ νεώτατος τῶν παίδων τοῖς ἀδελφοῖς ἐπιγελῶν δείκνυσιν·
Ἄπελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου εἰς τὴν γῆν ἣν ἄν σοι δείξω: καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογημένος: καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε καὶ…
μετεπέμψατο τὸν Ἥρωνα καὶ αὐθαδῶς ἐχρήσατο καὶ ὁ στρατηγὸς περὶ αὐτοῦ ὑπεμνηματίσατο. ἡγεμὼν κύριε, ἔδειξά σοι τὴν αὐθαδίαν τοῦ ἀντιδίκου· δέομαι, κύριε τὸν σωτῆρα τῆς Αἰγύπτου, ἀκοῦσαί μου πρὸς
ε ιβ ἥμισυ … ὀγδοήκοντα … βίου δειξον … … πιος Πικῶτος … υηριος
τῶν ὑπὸ τοῦ κυρίου ἡμῶν Μουσσίου Αἰμιλιανοῦ τοῦ διασημοτάτου τεταγμένων, ἃς καὶ νῦν ὑμῖν δείξω, περὶ τοῦ ἐνοχλεῖν μοι μηκέτι περὶ λειτουργιῶν ἀδυνάτῳ καὶ τῷ σώματι ἀσθενεῖ ὄντι, τοῖς
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-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
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 ὁ
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 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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
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 βασιλεία (*basileia*) means 'kingdom' and is derived from βασιλεύω (*basileuo*), which relates to royal power and dominion. It encompasses both abstract concepts of sovereignty and concrete territories ruled by a king. In the New Testament, it frequently refers to the kingdom of God or the Messiah's reign, appearing in various contexts, including present and future aspects of the kingdom.
βασιλεία, -ας, ἡ
(< βασιλεύω),
[in LXX chiefly for מַמְלָכָה מַלְכוּת;]
βασιλεία, -as, ἡ, (fr. βασιλεύω ; to be distinguished fr. βασίλεια a queen; cf. iepeia priesthood fr. iepedw, and ἱέρεια a priestess fr. ἱερεύς), [fr. Hdt.down]; 1. royal power, kingship, dominion, rule: Lk. i. 33; xix. 12, 15; xxii. 29; Jn. xviii. 36; Acts i. 6; Heb. i. 8; 1 Co. xv. 24; Rev. xvii. 12; of the royal power of Jesus as the triumphant Messiah, in the phrase ἔρχεσθαι ἐν τῇ Bac. αὐτοῦ, i. 6. to come in his kingship, clothed with this power: Mt. xvi. 28; Lk. xxiii. 42 [εἰς τὴν 8. L mrg. Tr mrg. WH txt.]; of the royal power and dignity conferred on Christians in the Messiah’s kingdom: Rev. i. 6 (ace. to Tr txt. WH mre. ἐποίησεν ἡμῖν or L ἡμῶν [yet RG TWH txt. Tr mrg. ἡμᾶς] βασιλείαν [Rec. βασιλεῖς); τοῦ θεοῦ, the royal power and dignity belonging to God, Rev. xu. 10. 2. a kingdom i. 6. the territory subject to the rule of a king: Mt. xii. 25 sq.; xxiv. 7; Mk. iii. 24; vi. 23…
Read the full entry →βασιλεία. As kingship or sovranty in the abstract is necessarily the root meaning of this word, it is easy to see how the passage into the concrete could either be on the lines of our domznzon (cf. “four Sovereign and his dominions”), or follow the outward and visible szex of royalty. All these three meanings are fully illustrated from the inscriptions by Dittenberger in the Index to OG/S, e.g. (1) 331% (ii/B.c.) ty ἔτει τῆς ἐκείνου βασιλείας, (2) 248!° (ii/B.c.) μέχρι τῶν ὁρίων τῆς ἰδίας βασιλείας, and (3) go (Rosetta Stone, B.c. 196) τὰς τοῦ βασιλέως χρυσᾶς βασιλείας δέκα. It is possible that some passages in the NT might gain in force if this last meaning ‘‘a sign of royalty ” were substituted for ‘‘ royalty” in the abstract—one might compare the line taken by the Reyisers with ἐξουσία in 1 Cor 111%. But it may be doubted whether the change can be made very plausible in auy case. For…
Read the full entry →βασιλεία (basileia) — kingdom.
βᾰσιλ-είᾱ,
Ionic dialect βᾰσιλ-ηΐη, ἡ, kingdom, dominion, [Refs 5th c.BC+]; hereditary monarchy, opposed to τυραννίς, ἐπὶ ῥητοῖς γέρασι πατρικαὶ β. [Refs 5th c.BC+]; ἡ πρώτη πολιτεία μετὰ τὰς β. after the age of monarchies, [NT]
2. kingly office, β. καὶ στρατηγία [Refs 4th c.BC+]
3. at Athens, the office of the archon βασιλεύς, [Refs 2nd c.AD+]
4. passive, being ruled by a king, τῆς ὑπ᾽ ἐκείνου βασιλείας [Refs 5th c.BC+]
II. diadem, [Refs 1st c.BC+]
III. reign, [Refs 1st c.BC+]; so αἱ β. the reigns of the Kings, title of book of “VT”; accession to the throne, [Refs 2nd c.AD+]
IV. concrete, His Majesty, [LXX]
βασιλεία
basileia
from 935; properly, royalty, i.e. (abstractly) rule, or (concretely) a
realm (literally or figuratively):--kingdom,
+ reign.
see GREEK for 935
βασιλεία, ας, ἡ
n.f.
kingship, sovereignty, authority, rule, kingdom
βασιλεία basileia 162x
a kingdom, realm, the region or country governed by a king; kingly power, authority, dominion, reign; royal dignity, the title and honor of king; ἡ βασιλεία, Mt. 9:35, ἡ βασιλεία τοῦ θεοῦ or τοῦ Χριστοῦ or τοῦ οὐρανοῦ or τῶν οὐρανῶν, the reign or kingdom of the Messiah, both in a false and true conception of it; used also with various limitation, of its administration and coming history, as in the parables; its distinctive nature, Rom. 14:17; its requirements, privileges, rewards, consummation
βασιλεία βασιλεύω a kingdom, dominion, Hdt.: hereditary monarchy, opp. to τυραννίς, Thuc., etc.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
164 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 162 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 158 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.
σοφίας γὰρ καὶ βασιλείας τὸ ἔργον, σοφὸς δ’ ἐκεῖνος αὐτομαθὴς καὶ αὐτοδίδακτος, χερσὶ θείαις γενόμενος, καὶ προσέτι βασιλεύς·
Ἰάκωβος δὲ πᾶσαν αὐτῷ τὴν αἰτίαν διηγεῖτο λέγων Ἰσάκῳ γενέσθαι παῖδας διδύμους αὐτόν τε καὶ Ἡσαῦν, ὃν ἐπεὶ τῶν τοῦ πατρὸς εὐχῶν διήμαρτε σοφίᾳ τῆς μητρὸς εἰς αὐτὸν γενομένων, ἀποκτεῖναι ζητεῖν αὐτὸν ὡς ἀφῃρημένον τῆς παρὰ τοῦ θεοῦ βασιλείας καὶ…
ἵνα μήποτε ἐπαναπαύομενοι ὡς κλητοὶ ἐπικαθυπνώσωμεν ταῖς ἁμαρτίαις ἡμῶν, καὶ ὁ πονηρὸς ἄρχων λαβὼν τὴν καθ̓ ἡμῶν ἐξουσίαν ἀπώσηται ἡμᾶς ἀπὸ τῆς βασιλείας τοῦ κυρίου.
κ … Πτολεμαιέως ἀπὸ Βάρκης … … ωδρ … μου οἱ δύο ἀγυιᾶς Ἀρσινόης Βασιλείας Ἐχεδήμωι … συνταγματάρχηι ἀγυιᾶς Ἀρσινόης. … ἀργυρίου δραχμὰς ἑκατόν . ἀποδότω δὲ Ἐχέδαμος Νέαι
α 𐅵 γίνεται 𐅵 χοίνικες ϛ 𐅵 καθαρῶν ἐπὶ τράπεζαν τοῖς κεκλημένοις εἰς τὰ Βασίλεια 𐅵 δ χοίνικες ζ γίνεται ἀρτάβη α 𐅵 δ χοίνικες δ σπλαγχνι … ν
βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαουίου Ἰουστινιανοῦ τοῦ αἰωνίου καὶ αὐτοκράτορος Αὐγούστου ἔτους
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word οἰκουμένη (oikoumene) is a feminine participle of οἰκέω, meaning 'the inhabited earth.' It primarily refers to the Roman world or the inhabited regions known to the Greeks, contrasting with barbarian lands. In the New Testament, it can denote the whole world or its inhabitants, and it is also used in a Messianic context to refer to the world to come.
οἰκουμένη, -ης, ἡ
(fem. pres. pass. ptcp. of οἰκέω; sc. γῆ),
[in LXX chiefly for תֵּבֵל, אֶרֶץ;]
the inhabited earth;
in cl., the countries occupied by Greeks, as disting. from barbarian lands (Hdt., Dem., al.);
in later writers, the Roman world: Lk 2:1, Ac 11:28 24:5; by meton., of its inhabitants: Ac 17:6 19:27;
οἰκουμένη, -ης, 7, (fem. of the pres. pass. ptep. fr. οἰκέω, [se. yn; cf. W. § 64,5; B. § 123, 87); 1. the inhabited earth; a. in Grk. writ. often the portion of the earth inhabited by the Greeks, in distinction trom the lands of the barbarians, cf. Passow ii. p. 415"; [L. and S.s. v. 1: b. in the Grk. auth. who wrote about Roman affairs, (like the Lat. orbis terrarum) i. q. the Roman empire: so πᾶσα ἡ oix. contextually i. q. all the subjects of this empire, Lk. ii. 1. Ο. the whole inhabited earth, the world, (so in [Hyperid. Eux. 42 (“probably ” L. and S.)] Sept. for San and YS): UK. iv. 5; xxi. 26; Acts xxiv. 5; Ro. χ. 18; Rev. xvi. 14; Heb.i. 6, (πᾶσα ἡ oi. Joseph. b. 1. 7, 3, 3); ὅλη ἡ οἰκ., Mt. xxiv.14; Acts xi. 28, (in the same sense Joseph. antt. 8, 13, 4 πᾶσα 7 ol«.; ef. Bleek, Erkliar. ἃ. drei ersten Evv. i. p. 68); by meton. the inhabitants of the earth, men: Acts xvii. 6, 31…
Read the full entry →οἰκουμένη. Ἢ οἰκουμένη (γῆ), ‘‘the inhabited world,” isa common designation of the Roman Empire, orbis terrarum : cf. e.g. the notification of the accession of Nero, P Oxy VII. 10215 (A.D. 54) ὃ δὲ τῆς οἰκουμένης Kal προσδοκηθεὶς Kal ἐλπισθεὶς Αὐτοκράτωρ ἀποδέδεικται, ἀγαθὸς δαίμων δὲ τῆς οἰκουμένης [ἀρ]χὴ ὦν [[peyio]] τε πάντων ἀγαθῶν Νέρων Καῖσαρ ἀποδέδεικται, ‘and the expectation and hope of the world has been declared Emperor, the good genius of the world and source of all good things, Nero, has been declared Caesar” (Ed.): cf. OGZS 6665, 668°. Similarly Pretsighe 176? (A.D. 161-180) with reference to Marcus Aurelius—roy εὐεργέτην καὶ σωτῆρα τῆς ὅλης οἰκουϊμένης. In 20. 1070 (Abydos) a god [Besa 2] is invoked as—&evotov καὶ 80 ὅλης οἰκουμέν(ης) μαρτυρούμενον. See also such magic invocations as P Lond 12174 (iii/A.p.) (=I. p. 107) σὲ καλῶ Toy καταλάμποντα τὴν ὅλην οἰκουμένην, P Leid…
Read the full entry →οἰκουμένη (oikoumenē) — world.
οἰκουμέν-η
(i.e. γῆ), ἡ, inhabited region, see at {οἰκέω} [Refs 4th c.BC+]; then the Greek world, opposed to barbarian lands, [Refs 4th c.BC+] = the inhabited world (including non-Greek lands, as Ethiopia, India, Scythia), as opposed to possibly uninhabited regions,[Refs 4th c.BC+] = our world (= Asia, Libya, Europe); οἰκουμέναι worlds,[LXX+4th c.BC+]; loosely, the whole world, [Refs 4th c.BC+]: so perhaps in some passages cited under [Refs]
II. the Roman world, ὁ ἀγαθὸς δαίμων (etc.) τῆς οἰ., i.e. the Emperor, [NT+1st c.AD+]
III. ἡ οἰ. ἡ μέλλουσα the world to come, i.e. the kingdom of Christ, [NT]
οἰκουμένη
oikoumene
feminine participle present passive of 3611 (as noun, by implication,
of 1093); land, i.e. the (terrene part of the) globe; specially, the
Roman empire:--earth, world.
see GREEK for 3611
see GREEK for 1093
οἰκουμένη, ης, ἡ
n.f.
the inhabited (Roman) world
οἰκουμένη oikoumenē 15x
some list as a participle, the habitable earth, world, Matt. 24:14; Rom. 10:18; Heb. 1:6; used, however, with various restrictions of meaning, according to the context, Lk. 2:1; Acts 17:6; meton. the inhabitants of the earth, the whole human race, mankind, Acts 17:31; 19:27; Rev. 3:10. Some view this word as a participial form of οἰκέω.
οἰκουμένη pres. part of οἰκέω ( sc. γῆ) the inhabited world, a term used to designate the Greek world, as opp. to barbarian lands, Hdt., Dem., etc.:—so in Roman times, the Roman world, NTest.: metaph., ἡ οἰκ. ἡ μέλλουσα the world to come, i. e. the kingdom of Christ, id. NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
16 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 15 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 31 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.
τί δ’ Εὐρώπη καὶ Ἀσία καὶ συνελόντι φράσαι πᾶσα ἡ οἰκουμένη;
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
ων χρη … ονεποι … … ιοιατε … γμενα … διππαν … τῇ πάσῃ οἰκουμένῃ … του χρ … … … ν ἀπὸ τῆς … … ουαποτων
Αὐτοκράτορος Καίσαρος Πουπλίου Λικιννίου Γαλλιηνοῦ Γερμανικοῦ Μεγίστου Εὐσεβοῦς Εὐτυχοῦς Σεβαστοῦ Φαμενώθ. οἱ ἀπὸ τῆς οἰκουμένης περὶ τὸν Διόνυσον καὶ Αὐτοκράτορα Καίσαρα Πούπλιον Λικίννιον Γαλλιηνὸν Γερμανικὸν Μέγιστον Εὐσεβῆ…
ἐξουσίας τὸ β, ὕπατος τὸ γ, αὐτοκράτωρ τὸ δ, πατὴρ πατρίδος, τοῖς ἀπὸ τῆς οἰκουμένης περὶ τὸν Διόνυσον ἱερονίκαις, στεφανίταις καὶ τοῖς τούτων συναγωνισταῖς χαίρειν· τὰς μὲν εἰκόνας ὃν
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
στιγμή refers to a point or instant, often used metaphorically to denote a moment in time. It is derived from the verb στίζω, meaning to prick. The New Testament uses it in contexts like Luke 4:5, emphasizing its temporal significance. Various lexicons note its broader applications, including mathematical and metaphorical uses, but there is no significant disagreement among them.
στιγμή, -ῆς, ἡ
(< στίζω, to prick),
[in LXX: Is 29:5 (פֶּתַע), II Mac 9:11 * ;]
a prick, a point; metaph., σ. χρόνου, a moment: Lk 4:5.†
στιγμή, -ῆς, ἡ, (στίζω ; see στίγμα, init.),a point: στιγμὴ χρόνου, a point (i. 6. « momen/) of time (Cie. pro Flacco c. 25; pro Sest. 24; Caes. Ὁ. c. 2,14; al.), Lk. iv. δ. (Antonin. 2,17; Plut. puer. educ. 17; Is. xxix. 5; 2 Mace. ix. 11.)
στιγμή, lit. a ‘‘prick”’ or “* point,” is used metaph. of time in Lk 45, Isai 29°: cf. Plut. 2. 13 D στιγμὴ χρόνου ὁ βίος, M. Anton. ii, 17, and the prepositional phrase ἐν στιγμῇ in Vett. Val. ἘΡ- 131", 220".
στιγμή (stigmē) — instant.
στιγ-μή, ἡ,
spot on a bird's plumage, Alex.Mynd. cited in [Refs 2nd c.AD+]; brand-mark, [Refs 1st c.BC+]
2. mathematical point, [Refs 4th c.BC+]; ὅσον σ. αἱματίνη 'a speck of blood', [Refs 4th c.BC+]
3. metaphorically of anything very small, jot, tittle, εἴ γ᾽ εἶχε στιγμὴν ἢ σκιὰν τούτων [Refs 4th c.BC+]; of time, [LXX+4th c.BC+]; ἐν σ. χρόνου in a moment, [NT+1st c.AD+]; ἐν σ. without χρόνου, [Refs 2nd c.AD+]; στιγμῇ καιρο,= puncto temporis, [Refs]
II. Grammars, ς. or τελεία σ. full stop, period, μέση σ. colon, [Refs 2nd c.BC+] see at {Νικάνω; σ. πᾶσα σημεῖον αὐτοτελείας} [Refs 2nd c.AD+]
στιγμή
stigme
feminine of 4742; a point of time, i.e. an instant:--moment.
see GREEK for 4742
στιγμή, ῆς, ἡ
n.f.
a point of time, an instant
στιγμή stigmē 1x
pr. a point; met. a point of time, moment, instant, Lk. 4:5*
στιγμή στιγμή, ἡ, στίζω = στίγμα a spot, point, Arist.:— metaph. a jot, tittle, Dem.; ἐν στ. χρόνου in a moment, NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
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.
χρόνος (chronos) refers to time in a general sense, covering both specific periods and abstract notions of duration. It appears frequently in the New Testament, such as in Matthew 2:7 and Galatians 4:4, often in phrases indicating the passage or measurement of time. The term is distinguished from καιρός (kairos), which denotes specific moments or opportunities.
Severat times in the N. T. but always in the plural, χρόνοι καὶ καιροί are found together (Acts i. 7; 1 Thess. y. 1); and not unfrequently in the Septuagint and the Apocrypha, Wisd. vii. 18; viii. 8 (both instructive passages) ; Dan. ii. 21; and in the singular, Eccles. iii. 1; Dan. vii. 12 : P 210 SYNONYMS OF THE NEW TESTAMENT. § vu. (but in this last passage the reading is doubtful). Grotius (on Acts i. 7) conceives the difference between them to consist merely in the greater length of the χρόνοι as compared with the καιροί, and writes: “ χρόνοι sunt majora temporum spatia, ut anni; καιροί minora, ut menses et dies.’ Compare Bengel: ‘ χρόνων partes καιροί. This distinction, if not inaccurate, is certainly insufficient, and altogether fails to reach the heart of the matter. Χρόνος is time, contemplated simply as such; the succession of moments (Matt. xxv. 19; Rev. x. 6; Heb. iv. 7)…
Read the full entry →χρόνος, -ου, ὁ
[in LXX chiefly for יוֹם, also for עֵת, etc. ;]
time (a space of time, whether long or short; cf. Lft., Notes, 70): Mt 2:7, Mk 9:21, Lk 1:57, Ac 3:21 7:17, 23 13:18 17:30 27:9, He 11:32, I Pe 1:17 4:3, Re 10:6; στιγμὴ χρόνου, Lk 4:5; πλήρωμα τοῦ χ., Ga 4:4; ποιεῖν χ., Ac 15:33 18:23; βιῶσαι, Read the full entry →
χρόνος, -ov, 6, fr. Hom. down, Sept. for ny, ny’, etc. time : Heb. xi. 32; Rev. x. 6; 6 yp. τοῦ φαινομένου ἀστέρος. the time since the star began to shine [ef. φαίνω, 2 a.], Mt. ii. 7; [ὁ yp. τοῦ τεκεῖν αὐτήν (Gen. xxv. 24), Lk. 1.51 (B. 267 (230); ef. W. ξ 44, 4 a.)]; τῆς ἐπαγγελίας, Acts vii. 17; τῆς παροικίας, 1 Pet. i. 17; χρόνοι ἀποκαταστάσεως, Acts iii. 21; of yp. τῆς ἀγνοίας, Acts xvii. 30; χρόνου διαγενομένου, Acts xxvii. 9; πόσος χρόνος ἐστίν, ὡς τοῦτο γέγονεν, MK. ix. 21; ὁ παρεληλυθὼς xp. 1 Pet. iv. 3 (where Ree. adds τοῦ βίου) ; τεσσαρακονταετής, Acts vii. 23; xiii. 18; στιγμὴ χρόνου, Lk. iv. 5; πλήρωμα τοῦ χρόνου, Gal. iv. 4; ποιεῖν ([q. ν. II. d.] to spend) χρόνον, Acts xv. 33; XVill. 23; βιῶσαι τὸν ἐπίλοιπον χρόνον. 1 Pet. iv. 2; διδόναι χρόνον τινί (i.e. a space of time, respite), ἵνα ete. Rev. ii. 21 [(Joseph. b. 1. 4,3, 10)]; plur. joined with xatpoi, Acts i. 7: 1 Th.…
Read the full entry →χρόνος, “time, a time,” ‘‘a period”: P Petr II 40 (a)!* (iii/B.c.) ὀλίγος yap χρόνος ὑμῖν ἐστιν, P Strass I. γ41 (A.D. 126) τοῦ χρόνου πληρωθέντος οὐκέτι βούλομαι αὐτὰς (sc. ἀρούρας) γεωργεῖν ἀποδεδωκὼς πάντᾳ τὰ ἐκφόρια τῶν ἔμπρίο]σθεν χρόνων, P Lond 12317? (a.p. 144) (-- ΠῚ. p. 109) τοῦ χρόνου τῆς μισθώσεως πεπληροκότος, and P Oxy I. τοι (A.D. 142) xpd(vos) ὁ α(ὐτός), ‘the same date.” For the acc. of duration of time, as in Mk 2:9 αἱ,, cf. P Petr IL. 12 (3)!8 (B.c. 241) οὐ τὸν πλείω χρόνον καταφθαρησόμεθα, ‘we shall no longer be harried,” BGU IV. 1055° (B.C. 30) τὸν μεμερισμένον αὐτῷ χρόνον, a common phrase in Alexandrian contracts : and for the instr. dat. of extension of time, as in Lk 851,39 α΄ (cf. Proleg. p. 75), cf. P Strass I. 2251 (iii/A.D.) οὐδεμίαν παρείσδυσιν ἔχεις, ἡ γὰρ γίυν]ὴ ἐν τῇ νομῇ γέγονεν πολλῷ χρόνῳ, and the…
Read the full entry →χρόνος (chronos) — time.
χρόνος, ὁ,
time, [Refs 8th c.BC+]; τῶν δὲ πεπραγμένων ἀποίητον οὐδ᾽ ἂν χ. δύναιτο θέμεν τέλος P.[Refs 5th c.BC+]; but in Prose, τοῦ χ. τὸν πλεῖστον [Refs 5th c.BC+]; χρόνου πολλοῦ δέονται take a long time, [Refs 5th c.BC+]
__b time in the abstract, ἀμερὴς χ. Timo 76; τριμερής [Refs 4th c.BC+]
2. a definite time, period, δεκέτης, τρίμηνος, [Refs 5th c.BC+]; χ. βίου, ἥβης χ., [Refs 5th c.BC+] with chronological accuracy, [Refs 5th c.BC+]; τοῖς χ. by the dates, [Refs 5th c.BC+]; μετενεγκόντα τοὺς χ. altering the dates, [Refs 5th c.BC+]; χρόνων μῆκος (uncertain, to be read χρόνου) [Refs 6th c.AD+]
2. b date, term of payment due, [Refs]
χρόνος
chronos
of uncertain derivation; a space of time (in general, and thus
properly distinguished from 2540, which designates a fixed or special
occasion; and from 165, which denotes a particular period) or
interval; by extension, an individual opportunity; by implication,
delay:--+ years old, season, space, (X often-)time(-s), (a) while.
see GREEK for 2540
see GREEK for 165
χρόνος, ου, ὁ
n.m.
time, a particular time, season
χρόνος chronos 54x
time, whether in respect of duration or a definite point of its lapse, Mt. 2:7; 25:19 freq.; an epoch, era, marked duration, Acts 1:7; 1 Thess. 5:1
χρόνος χρόνος, ὁ, time, Hom., etc.
a definite time, a while, period, season, δεκέτης, τρίμηνος χρ. Soph.; χρ. βίου, ἥβης Eur.:—pl. periods of time, τοῖς χρόνοις ἀκριβῶς with chronological accuracy, Thuc.; τοῖς χρόνοις by the dates, Isocr.
Special phrases:
acc., χρόνον for a while, Od., etc.; so, πολὺν χρόνον for a long time, id. Od.; τὸν ἀεὶ χρ. for ever, Eur., etc.; ἕνα χρ. at once, once for all, Il.
gen., ὀλίγου χρόνου in a short time, Hdt.; πολλοῦ χρόνου Ar.; πόσου ρ.; for how long? id. Ar.
dat., χρόνῳ in time, at last, Hdt., Trag.; so, χρόνῳ ποτέ Hdt., etc.; also with the Art., τῷ χρόνῳ Ar.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
53 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 54 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις ἔστω Ναομσήσι ἐκ τοῦ
τῆι ἐχομένηι ἡμέραι παραχρῆμα τὰ τοῦ χαλκοῦ τάλαντα ε Β ἡμιόλιον καὶ τοῦ ὑπερπεσόντος χρόνου τόκους διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον. ἔγγυοι ἀλλήλων εἰς ἔκτεισιν τῶν διὰ τοῦ
Ὥρῳ ἐν μηνὶ Παχὼν τοῦ προκειμένου ἔτους· ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω παραχρῆμα ἡμιόλιον τὴν ἐσομένην ἐν τῇ ἀγορᾷ τιμήν· ἡ δὲ πρᾶξις ἔστω Ὥρῳ