Luke 6:18 — Word Study
N1904καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων καὶ ἐθεραπεύοντο.
BSA[18] Andkai thoseho being troubledochleō▸ withhupo spiritspneuma [supernatural beings] uncleanakathartos [impure, evil] andkai were healed.therapeuō▸ [restored, made well]
| Greek | English | Parsing |
|---|---|---|
| καὶ | [18] And | Conjunction |
| οἱ | those | Article, nominative, plural |
| ἐνοχλούμενοι | being troubled | Verb, present, passive |
| ἀπὸ | with | Preposition |
| πνευμάτων | spirits | Noun, genitive, plural |
| ἀκαθάρτων | unclean | Adjective, genitive, plural |
| καὶ | and | Conjunction |
| ἐθεραπεύοντο. | were healed. | Verb, imperfect, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They had come to hear Him and to be healed of their diseases, and those troubled by unclean spirits were healed. |
| KJV | And they that were vexed with unclean spirits: and they were healed. |
| ASV | and they that were troubled with unclean spirits were healed. |
| YLT | and those harassed by unclean spirits, and they were healed, |
| WEB | as well as those who were troubled by unclean spirits; and they were being healed. |
| BBE | And those who were troubled with unclean spirits were made well. |
Where they part company is ἀκαθάρτων and ἐθεραπεύοντο — see How Translations Differ.
The structure consists of a main clause followed by two phrases that elaborate on the purpose of the gathering, with a final verb indicating the outcome.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectὁ
verbἐνοχλέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Luke 6:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jesus Heals the Sickgenerated
Luke 6:18 describes a scene where a multitude of people gathered around Jesus. They came not only to hear His teachings but also to seek healing for their diseases and relief from unclean spirits. This highlights Jesus' role as a healer and teacher, showing His compassion for those in need. The context emphasizes the physical and spiritual struggles faced by the crowd, as well as the transformative power of Jesus' presence, which is a recurring theme in the Gospels.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 15:22 | And a Canaanite woman from that region came to Him, crying out, “Lord, Son of David, have mercy on me! My daughter is miserably possessed by a demon.” |
| 2 | Matthew 17:15 | “Lord, have mercy on my son,” he said. “He has seizures and is suffering terribly. He often falls into the fire or into the water. |
| 3 | Acts 5:16 | Crowds also gathered from the towns around Jerusalem, bringing the sick and those tormented by unclean spirits, and all of them were healed. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — ἐνοχλέω, ochleōgenerated
The word ἐνοχλούμενοι is a present passive participle of ἐνοχλέω, meaning 'being troubled' or 'being disturbed.' It indicates a continuous state of annoyance or distress experienced by those afflicted.
In this verse, it specifically refers to individuals who were troubled by unclean spirits, emphasizing their suffering and the urgency of their need for healing. The passive form suggests that these individuals were acted upon by external forces, highlighting their vulnerability.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as 'They had come to hear Him and to be healed of their diseases, and those troubled by unclean spirits were healed.' This wording is consistent across several translations, including the KJV and ASV, which also convey the idea of healing.
However, some translations offer variations. For example, the BBE uses 'made well' instead of 'healed,' while the WEB states 'they were being healed,' which emphasizes the ongoing action of healing.
Sentence Structuregenerated
The main verb in the verse is ἦλθον, they came, which governs the entire sentence. There are two primary phrases that describe the purpose of their coming: an infinitive phrase 'to hear Him' and another infinitive phrase 'to be healed.'
Additionally, there is a participial phrase 'being troubled by unclean spirits,' which describes the state of some individuals in the crowd. This structure illustrates the connection between the people's need for healing and their desire to hear Jesus' teachings.
Septuagint Backgroundgenerated
In Luke 6:18, the term πνευμάτων (pneuma), meaning 'spirits', is used to translate the Hebrew word רוּחַ (ruach), which conveys the idea of breath, wind, or spirit. This choice emphasizes the spiritual and often invisible nature of the forces troubling the individuals mentioned in the verse.
The word ἀκαθάρτων (akathartos), meaning 'unclean', corresponds to the Hebrew טָמֵא (tame), which denotes something that is ritually impure. This connection highlights the state of those afflicted by unclean spirits, reinforcing the need for healing and purification in the context of Jesus' ministry.
In plain words — the whole versegenerated
Luke 6:18 tells us that many people came to Jesus to listen to Him and to be healed from their diseases. Those who were troubled by unclean spirits also sought His help and were healed. This reflects Jesus' compassion and His power to heal both physical and spiritual afflictions.
Frequently Asked Questionsgenerated
Being troubled by unclean spirits refers to individuals who are afflicted by demonic influences, causing distress or disturbance in their lives, as seen in various accounts throughout the Gospels.
People came to hear Jesus because He taught with authority and offered hope, healing, and a new understanding of God's kingdom, which attracted large crowds seeking both spiritual and physical relief.
The verse indicates that people were healed from various diseases, which could include physical ailments, illnesses, and possibly conditions that were seen as spiritual or moral in nature.
This verse illustrates the dual focus of Jesus' ministry on teaching and healing, highlighting His role as a spiritual leader and a compassionate healer, which is a central theme throughout the Gospels.
Reflection Questionsgenerated
- How can I seek healing in my own life, whether physically or spiritually?
- What does it mean to listen to Jesus, and how can I apply His teachings in my daily life?
- In what ways can I help others who are troubled or in need, following the example of Jesus?
- How do I understand the presence of unclean spirits in the context of today's world?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Luke 6:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they that were vexed with unclean spirits,.... Were possessed with devils, and sadly tormented and afflicted by them: and they were healed: both such that had bodily diseases, and were under diabolical possessions.
Read John Gill on Luke 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they that were vexed with unclean spirits: and they were healed. And they that were vexed with unclean spirits: and they were healed.
Read Robert Jamieson on Luke 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 And they that were vexed with unclean spirits: and they were healed. Ver. 18. And they that were vexed] This was more uncomfortable and incurable than other natural diseases. Sed omnipotenti medico nullus insanabilis occurrit morbus, saith Isidore; to an Almighty physician no disease can be incurable.
Read John Trapp on Luke 6 →CambridgeThe Cambridge Bible for Schools and Colleges12-19. The Selection of the Twelve Apostles.And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to to do good, or to do evil] He was intending to work a miracle for good; they were secretly plotting to do harm,—their object being, if possible, to put Him to death. They received this question in stolid silence. Mark 3:4.to save life] Rather, a life.
Read Cambridge on Luke 6 →Albert Barnes1798–1870Barnes' Notes on the BibleVexed - The word “vex” with us means to provoke, or irritate by petty provocations. Here it means, however, to “afflict,” to “torment” - denoting deep and heavy trials.
Read Albert Barnes on Luke 6 →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
They had come to hear Him and to be healed of their diseases, and those troubled by unclean spirits were healed.
as well as those who were troubled by unclean spirits; and they were being healed.
They had come to hear Him and to be healed of their diseases, along with those troubled by unclean spirits. And they were healed.
and those who suffered from unclean spirits were cured.
Tyndale line
And they that were vexed with unclean spirits: and they were healed.
and they that were troubled with unclean spirits were healed.
and they that were troubled with unclean spirits were healed.
And they that were afflicted with unclean spirits: and they were healed.
And they that were vexed with foule spirits, and they were healed.
Strictly literal
and those that were beset by unclean spirits were healed.
and those harassed by unclean spirits, and they were healed,
who came to hear Him and to be healed of their diseases, [gathered]. And those harassed by unclean spirits [also gathered] and were healed.
They had come to listen to him and to be healed of their diseases. People who were troubled with unclean spirits were also healed.
From the Latin
Who were come to hear him, and to be healed of their diseases. And they that were troubled with unclean spirits, were cured.
Simplified
Those who were troubled by evil spirits were also healed.
And those who were troubled with unclean spirits were made well.
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.
qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܐܬܘ ܕܢܫܡܥܘܢ ܡܠܬܗ ܘܕܢܬܐܣܘܢ ܡܢ ܟܘܪܗܢܝܗܘܢ ܘܐܝܠܝܢ ܕܡܬܐܠܨܝܢ ܡܢ ܪܘܚܐ ܛܢܦܬܐ ܘܡܬܐܣܝܢ ܗܘܘ
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 οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων — ἐθεραπεύοντο.
The standard critical text of the New Testament.
καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων — ἐθεραπεύοντο.
The previous edition, still widely cited.
καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων — ἐθεραπεύοντο.
The Society of Biblical Literature edition, freely licensed.
καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων — ἐθεραπεύοντο.
The edition that turned scholarship toward the earliest manuscripts.
καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων — ἐθεραπεύοντο.
An independent critical text built from the oldest witnesses then known.
καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων — ἐθεραπεύοντο.
A recent critical edition following documentary evidence closely.
καὶ οἱ — — πνευμάτων ἀκαθάρτων καὶ ἐθεραπεύοντο.
The reading of the majority of surviving manuscripts.
καὶ οἱ — — πνευμάτων ἀκαθάρτων καὶ ἐθεραπεύοντο.
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 |
|---|---|---|
| ἐνοχλούμενοι being troubled | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἀπὸ with | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| καὶ and | 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 6:18
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐνοχλέω (i.e., *enochleo*) means to trouble or annoy, derived from the root for 'crowd' or 'annoyance.' It appears in various contexts, including classical literature and the New Testament, where it is used in passages like Luke 6:18 and Hebrews 12:15. The entries indicate it can be used both transitively and intransitively, with some lexicons noting its passive forms.
ἐν-οχλέω, -ῶ
(< ὄχλος),
[in LXX for חָלָה ;]
to trouble: c. acc, He 12:15. Pass., seq. ἀπό, Lk 6:18.†
ἐν-οχλέω, -@; [pres. pass. ptep. évoxAovpevos]; (ὀχλέω, fr. ὄχλος a crowd, annoyance); in the classics fr. Ar stph., Xen., Plat. on; fo excite disturbance, to trouble, annoy, (ἐν, ina person) ; in Grk. writ. foll. by both τινά and τινί; pass. with ἀπό τινος, Lk. vi. 18 T Tr WH; absol. of the growth of a poisonous plant, fig. representing the man who corrupts the faith, piety, character, of the Christian church: Heb. xii. 15 fr. Deut. xxix. 18 after cod. Alex. which gives ἐνοχλῇ for ἐν χολῇ, which agreeably to the Hebr. text is the reading of cod. Vat. (Gen. xlviii.1; 1S. xix.14,ete.) [Comp.: map-evoxdéw.- |
ἐνοχλέω. This common verb, as in Greek writers generally, is construed both with the acc. and the dat. As exx. of the former constr. we may cite P Hib I. 567 (B.c. 249) σὺ οὖν μὴ ἐνόχλει [α]ὐτόν, P Leid Wt 54 (ii/iii A.D.) μαθὼν δὲ τὸν κύριον τῆς ἡμέρα (/.—as), ἐκεῖνον ἐνόχλει λέγων" Κύριε κτλ., and P Oxy VI. 89944 (A.D. 200) where a woman petitions that the collectors of certain dues should not be allowed ἐνοχλεῖσθαί pe γυναῖκα οὖσ[α]ν ἄνανδρον καὶ ἀβοήθητον, ‘to harass me, a woman without a husband or helper” (Edd.): cf. from the inscrr. Sy// 2531 (ili/B.c.) γέγρα[φ]α τῶι "Ηρακλείδηι μὴ ἐνο[χ]λεῖν ὑμᾶς. For the dat. constr. see P Tebt II. 2868 (a.p. 121--38) σὺ δὲ περὶ τῶν οὐ ζη[τ]ουμένων ἐνοχλεῖ (/.—etv) μοι θέλεις, “but you still wish to trouble me about points which are not at issue ” (Edd.), P Oxy VII. 1068" (iii/A.p.) ἐφ᾽ ᾧ μηδὶς ἐνοχλήσι aire, 7. IX. 1221° (iii/iv A.D.) τῷ οὖν…
Read the full entry →ἐνοχλέω (enochleō) — to trouble.
ἐνοχλ-έω,
Aeolic dialect and poetry 2nd pers. singular ἐννοχλεῖς [Refs 3rd c.BC+]: imperfect with double augment ἠνώχλουν [Refs 5th c.BC+]: future ἐνοχλήσω [Refs]: aorist ἠνώχλησα [Refs 4th c.BC+]: perfect ἠνώχληκα [Refs]:—passive, future -ηθήσομαι[Refs 1st c.BC+]; also -ήσομαι (in passive sense) [Refs 2nd c.AD+]: aorist participle ἐνοχληθείς [Refs 5th c.BC+]perfect ἠνώχλημαι (παρ-) [Refs 4th c.BC+]:—trouble, annoy, τινά [Refs 5th c.BC+]; simply, address, [Refs]:—passive, to be troubled or annoyed, [Refs 5th c.BC+]; to be unwell, [LXX]; of a horse, [Refs 3rd c.BC+]; to be overburdened with work, [Refs 3rd c.BC+]
2. with dative, give trouble or annoyance to, [Refs 5th c.BC+]
ἐνοχλέω
enochleo
from 1722 and 3791; to crowd in, i.e. (figuratively) to
annoy:--trouble.
see GREEK for 1722
see GREEK for 3791
ἐνοχλέω
v.
I disturb, cause tumult
ἐνοχλέω enochleō 2x
to trouble, annoy; to be a trouble, Lk. 6:18; Heb. 12:15*
ἐνοχλέω to trouble, disquiet, annoy, τινά Plat., Xen., etc.:—Pass. to be troubled or annoyed, id. Xen.
c. dat. to give trouble or annoyance to, id. Xen., Dem., etc.
absol. to be a nuisance, Ar.
Verb-PPP-NPM — Verb · present · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PPP-NPM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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γενομένου γὰρ τούτου παυσόμεθα μὲν ἐνοχλούμενοι, τοῖς δʼ ἔργοις μετὰ ἀδείας προσανέχοντες μείζονάς σοι ποιήσομεν τὰς προσόδους.
ἐρρῶσθαι· Ἡρᾶς ὁ ἐπιστάτης καὶ Ἀρτεμᾶς ὁ γραμματεὺς καὶ Ἡρακλᾶς τοῦ Ἐβήους ἐντετεύχασι ὡς ἐνοχλούμενοι ὑπὸ τῶν παρὰ σοῦ πρὸς ἀριθμητικόν· ἐρωτῶ οὖν σε συντάξαι τῶν συνεκδήμων μου ἀποσχέσθαι
ντές τινα κατὰ τοιαύτην πρόφασιν … … … οις ου … … διασειόμενοι καὶ ἐνοχλούμενοι … … των τ … … ν διασειόντων τῶν εἰς ταῦτα ὑπηρη
οὔτε λόγον ἡμῶν οὔτε τῶν γραμμάτων ποιούμενος, ἔλεγέν μοι ὅτι ἀρκεῖ, ἐὰν μὴ σοὶ ἐνοχλῇ … του· τοῦτο γὰρ ἀλλότριόν ἐστιν. καὶ εὐθέως … … χθη ἡμῖν οἰκέτης Ἡρακλείας
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 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 647 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The Greek word πνεῦμα (i.e., *pneuma*) means 'spirit' or 'breath' and is derived from the verb πνέω (to blow). It encompasses various meanings, including air in motion, the vital principle of life, and spiritual beings such as angels and demons. In the New Testament, it frequently refers to the Holy Spirit and the human spirit, appearing in contexts that contrast it with the body or flesh.
From the words into comparison with which πνεῦμα is here brought, it will be evident that it is proposed to deal with it in its natural and earthly, not in its supernatural and heavenly, meaning. Only I will observe, that on the relations between πνοή and πνεῦμα in this its higher sense there is a discussion in Augustine, De Civ. Dei, xiii. 22; cf. De Anim. et huj. Orig. i. 14, 19. The first three words of this group, as they designate not things heavenly but things earthly, differ from one another exactly as, according to Seneca, do in the Latin ‘aér,’ ‘spiritus,’ ‘ ventus’ (Nat. Qu. v. 13) : ‘Spiritum a vento motus' separat; vehementior enim spiritus ventus est; invicem spiritus leviter fluens aer.’ Πνοή and πνεῦμα occur not seldom together, as at Isai. xlii. 5; lvii. 16; πνοή conveying the impression of a lighter, gentler, motion of the air than πνεῦμα, as ‘aura’ than ‘ventus.’…
Read the full entry →πνεῦμα, -τος, τό, (πνέω), Grk. writ. fr. Aeschyl. and Hdt. down; Hebr. may, Lat. spiritus; i. 6. 1. a movement of air, (gentle) blast; a. of the wind: ἀνέμων πνεύματα, Hat. 7,16, 1; Paus. 5, 25; hence the wind itself, Jn. iii. 8; plur. Heb. i. 7, (1 K. xviii. 45; xix. 11; Job i. 19; Ps. ciii. (civ.) 4, etc.; often in Grk. writ.). b. breath of the nostrils or mouth, often in Grk. writ. fr. Aeschyl. down: πνεῦμα τοῦ στόματος, 2 Th. ii. 8 (Ps. xxxii. (xxxiii.) 6, ef. Is. xi. 4); mv. ζωῆς, the breath of life, Rev. xi. 11 (Gen. vi. 17, cf. πνοὴ ζωῆς, il. 7). [πνεῦμα and πνοή seem to have been in the main coincident terms; but avon became the more poetical. Both retain a suggestion of their evident etymology. Even in class. Grk. πνεῦμα became as freq. and as wide in its application as ἄνεμος. (Schmidt ch. 55, 7; Trench § lxxiii.) ] 2. the spirit, i.e. the vital principle by which the body 18…
Read the full entry →πνεῦμα. This is a notable ex. of those words, whose meaning has been so deepened and enriched through Christian influences, that we cannot expect our sources to throw much light on their use in the NT. One or two points may, however, be noted. Thus for the more literal meaning of the word we may cite P Oxy VI. 9047 (v/A.D.), where a certain Flavius petitions a praeses on the ground ὡς λοιπὸν εἰς αὐτὸ τὸ τῆς σωτηρίας πνεῦμα δυστυχῖν pe, “so that at last the very breath of my life is in danger” (Edd.). In P Leid Wii 2 (ii/iii A.D.) (= II. p. 157) reference is made to a book which περιέχει γέννησιν πνεύματος, πυρὸς Kal okdTo(=ov)s, ‘contains the creation of spirit, fire and darkness.” The same document αν. 4 shows οὐ ἀντιτάξεταί μοι πᾶν πνεῦμα, οὐ δαιμόνιον, οὐ συνάτ(--άντ)ημα. Reminiscent of LXX Numb 1622, 2716, isthe Jewish ‘‘ prayer for vengeance” from Rheneia, Sy// 816 (=#1181)*, which…
Read the full entry →πνεῦμα (pneuma) — spirit/breath: spirit.
πνεῦμα, ατος, τό,
(πνέω) blast, wind, first in [Refs 6th c.BC+]: frequently in Trag., etc., ἀνέμων πνεύματα πάντων [Refs 4th c.BC+]; θαλάσσας.. πνεύματι λάβρῳ [Refs 5th c.BC+] is commoner in Poets; [Refs 8th c.BC+]; κατὰ πρύμναν ἵσταται τὸ π.[Refs 5th c.BC+]; κατὰ πνεῦμα στῆναι τοῦ ἄρρενος to leeward of him, [Refs 4th c.BC+]; but κατὰ π. προσιόντες down wind, [Refs]; πνεύματος ἀνείλησις, ἐκπύρωσις, [Refs 4th c.BC+]; as an element, air, [Refs 3rd c.AD+]
2. metaphorically, θαλερωτέρῳ π. with more genial breeze or influence, [Refs 4th c.BC+]; αἰδοίῳ π. χώρας with air or spirit of respect on the part of the country, [Refs]; π. ταὐτὸν οὔποτ᾽.. ἐν ἀνδράσιν φίλοις βέβηκεν the…
πνεῦμα
pneuma
from 4154; a current of air, i.e. breath (blast) or a breeze; by
analogy or figuratively, a spirit, i.e. (human) the rational soul, (by
implication) vital principle, mental disposition, etc., or
(superhuman) an angel, demon, or (divine) God, Christ's spirit, the
Holy Spirit:--ghost, life, spirit(-ual, -ually), mind. Compare 5590.
see GREEK for 4154
see GREEK for 5590
πνεῦμα, ατος, τό
n.n.
wind, breath, spirit
πνεῦμα pneuma 379x
wind, air in motion, Jn. 3:8; breath, 2 Thess. 2:8; the substance spirit, Jn. 3:6; a spirit, spiritual being, Jn. 4:24; Acts 23:8, 9; Heb. 1:14; a bodiless spirit, specter, Lk. 24:37; a foul spirit, δαιμόνιον, Mt. 8:16; Lk. 10:20; spirit, as a vital principle, Jn. 6:63; 1 Cor.…
Read the full entry →πνεῦμα πνεῦμα, ατος, τό, πνέω a blowing, πνεύματα ἀνέμων Hdt., Aesch.: alone, a wind, blast, Trag., etc.
metaph., θαλερωτέρῳ πν. with more genial breeze or influence, Aesch.; λύσσης πν. μάργῳ id. Aesch.; πν. ταὐτὸν οὔποτ᾽ ἐν ἀνδράσιν φίλοις βέβηκεν the wind is constantly changing even among friends, Soph.
like Lat. spiritus or anima, breathed air, breath, Aesch.; πν. βίου the breath of life, id. Aesch.; πν. ἀθροίζειν to collect breath, Eur.; πν. ἀφιέναι, ἀνιέναι, μεθιέναι to give up the ghost, id. Eur.; πνεύματος διαρροαί the wind-pipe, id. Eur.
that is breathed forth, odour, scent, id. Eur.
spirit, Lat. afflatus, Anth.: inspiration, NTest.
the spirit of man, id. NTest.
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
385 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 379 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 173 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
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.
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος βασιλείας τοῦ θειοτάτου καὶ εὐσεβεστάτου ἡμῶν δεσπότου Φλαυίου Φωκᾶ τοῦ αἰωνίου Αὐγούστου Αὐτοκράτορος καὶ
r ἐν ὀνόματι τῆς ἁγίας τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης ἡμῶν τῆς θεοτόκου καὶ πάντων τῶν ἁγίων, βασιλείας τοῦ θειοτάτου καὶ
ἐν ὀνόματι τῆς ἁγίας καὶ ὁμοουσίου τριάδος πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ τῆς δεσποίνης
The Greek word ἀκάθαρτος (akathartos) means unclean or impure, derived from a negative prefix and a root meaning cleansed. It covers physical, ceremonial, and moral impurity, appearing in contexts related to food, demonic spirits, and moral behavior. The New Testament references include Acts 10:14, 28 and Ephesians 5:5. Notably, it is frequently associated with unclean spirits in the Gospels.
ἀκάθαρτος, -ον
(< ἀ- neg., καθαίρω),
[in LXX chiefly for טָמֵא;]
unclean, impure;
physically (LS, MM, VGT, s.v.);
ceremonially: Ac 10:14, 28 11:8, I Co 7:14, II Co 6:17, Re 18:2;
ἀκάθαρτος, -ov, (kabaipw), [fr. Soph. down], in the Sept. i. q. $V, not cleansed, unclean ; a. inaceremonial sense, that which must be abstained from according to the levitical law, lest impurity be contracted: Acts x. 14; xi. 8 (of food); Acts x. 28; 1 Co. vii. 14 (of men); 2 Co. vi. 17 (fr. Is. lii. 11, of things pertaining to idolatry); Rev. xviii. 2 (of birds). b. in a moral sense, unclean in thought and life (freq. in Plat.) : Eph. v. 5; τὰ ἀκάθαρτα τῆς πορνείας, Rev. xvii. 4 (ace. to the true reading); πνεύματα, demons, bad angels, [in twenty-three pass. of the Gospels, Acts, Rev.]: Mt. x. 1; xu. 43; Mk.i. 23, 26; i. 11, ete.; Lk. iv. 38, 36; vi. 18, ete.; Acts v. 16; viii. 7; Rev. xvi. 13; xviii. 2, (πνεύματα πονηρά in Mt. xii. 45; Lk. vii. 21; viii. 2; xi. 26; Acts xix. 12 sq. 15 sq.).
ἀκάθαρτος. The adjective is found in a moral sense of an unclean demon in the long magical papyrus P Par 5741°38 (= Se/ections, p. 113). It occurs in the correspondence of the architect Cleon (B.c. 255-4), P Petr II. 4, (3)§ (p. [8]), εἰλήφαμεν δὲ τοῦ ἀκαθάρτου kal τὸ [. . ., where the ganger Apollonius seems to be writing about a supply of iron for quarrymen, but the mutilation prevents our determining the reference. Vettius Valens, p. 761, has πάθεσιν ἀκαθάρτοις kal παρὰ φύσιν ἡδοναῖς, where the ethical sense is completely developed : half way comes Sy// 6338 (ii/A.D. according to Michel), where a Lycian named Xanthus dedicates a shrine to Mén Tyrannus and says καὶ [μηθένα] ἀκάθαρτον προσάγειν " καθαριζέστω δὲ ἀπὸ o(k)dpSwv καῇ Xotpéwy] κα[ὶ γ]υναικός --ἴῃξ impurity is ritual. ἀκαίρως. The well-known letter of a prodigal son, BGU III. 84614* (ii/A.D.) ( = Selections, p. 94) has the…
Read the full entry →ἀκάθαρτος (akathartos) — unclean.
ἀκᾰθαρ-τος, ον,
(καθαίρω) uncleansed, foul, ἀήρ[Refs 5th c.BC+] of the body, [Refs 5th c.BC+]; of a woman, quae menstrua non habet, [Refs 4th c.BC+]; of ceremonial impurity, [LXX]
__b unpurified, [Refs 5th c.BC+]
2. morally unclean, impure, [Refs 5th c.BC+]thou beast! [Refs 3rd c.BC+]; ={μανιώδης}, [NT+5th c.BC+]. adverb ἀκαθάρτως, ἔχειν[Refs 5th c.BC+]
3. ofthings, notpurgedaway, unpurged, [Refs 5th c.BC+]
3. b unpruned, [Refs 4th c.BC+]
3. c ceremonially unclean, of food, [LXX+NT]
3. d not sifted, containing impurities, [Refs 3rd c.BC+]
II. active, not fit for cleansing, [φάρμακα] ἑλκέων ἀκαθαρτότερα[Refs 2nd c.AD+]
ἀκάθαρτος
akathartos
from 1 (as a negative particle) and a presumed derivative of 2508
(meaning cleansed); impure (ceremonially, morally (lewd) or specially,
(demonic)):--foul, unclean.
see GREEK for 1
see GREEK for 2508
ἀκάθαρτος, ον
Adj
unclean, impure
ἀκάθαρτος akathartos 32x
impure, unclean; lewd; foul
ἀκάθαρτος καθαίρω uncleansed, unclean, impure, Plat.:—adv., ἀκαθάρτως ἔχειν id. Plat.
of things, not purged away, Soph.
Adj-GPN — Adjective · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
A-GPN Part of Speech: Adjective Case: Genitive Number: Plural Gender: Neuter
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
32 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 31 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 119 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.
„ἐξαποστειλάτωσαν ἐκ τῆς ἁγίου ψυχῆς πάντα λεπρὸν καὶ πάντα γονορρυῆ καὶ πάντα ἀκάθαρτον ἐν ψυχῇ, ἀπὸ ἀρσενικοῦ ἕως θηλυκοῦ“ (Num.
τὸν δὲ Βόκχοριν τοὺς χρησμοὺς λαβόντα τούς τε ἱερεῖς καὶ ἐπιβωμίτας προσκαλεσάμενον κελεῦσαι ἐπιλογὴν ποιησαμένους τῶν ἀκαθάρτων τοῖς στρατιώταις τούτους παραδοῦναι κατάξειν αὐτοὺς εἰς τὴν ἔρημον, τοὺς δὲ λεπροὺς εἰς μολιβδίνους χάρτας ἐνδήσαντας,…
οὐ μή, φησίν, γενηθῇς τοιοῦτος, οἵους ἀκούομεν ἀνομίαν ποιοῦντας ἐν τῷ στόματι δἰ ἀκαθαρσίαν, οὐδὲ κολληθήσῃ ταῖς ἀκαθάρτοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι.
ρ … ς ὅπως ἂν τὰ ἔργα συντελῆται … χρηστοῦ, εἰλήφαμεν δὲ τοῦ ἀκαθάρτου καὶ τὸ … εως εἶναι τὸ διάφορον παρὰ τὰς δ δραχμὰς δύο ὀβολοὶ
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
θεραπεύω (therapeuō) means to serve, attend to, or heal. It is used in both a medical context, referring to curing or treating diseases, and in a broader sense of serving or honoring others, including divine service. In the New Testament, it appears in various passages such as Matthew 4:23 and Acts 17:25. Some lexicons note its use in a worship context, while others emphasize its medical implications.
θεραπεύω,
[in LXX for ישׁב, etc.;]
to do service, serve: c. acc. pers., pass., Ac 17:25.
As medical term, to treat (MM, Exp., xv), cure, heal: Mt 12:10, Mk 6:5, Lk 6:7, al.; c. acc. pers., Mt 4:24, Mk 1:34, al.; seq. ἀπό, Lk 5:15 6:18 7:21 8:2, 43; θ. νόσον (μαλακίαν), Mt 4:23, al.
SYN.: ἰάομαι (v. Field, Notes, 60; MM, Exp., l.c.).
θεραπεύω ; impf. ἐθεράπευον ; fut. θεραπεύσω ; 1 aor. ἐθεράπευσα; Pass., pres. θεραπεύομαι ; impf. ἐθεραπευόμην; pf. ptep. τεθεραπευμένος ; 1 aor. ἐθεραπεύθην ; (Oepay, i. 4. θεράπων) ; fr. Hom. down ; 1. to serve, do service: τινά, to one; pass. θεραπ. ὑπό τινος, Acts xvii. 25. 2: to heal, cure, restore to health: Mt. xii.10; Mk. vi.5; Lk. vi. 7; ix. 6; xiii. 14; xiv. 3; τινά, Mt. iv. 24; viii. 7, 16, ete.; Mk. i. 34; iii. 10; Lk. iv. 23; x. 9; pass., Jn. v. 10; Acts iv. 14; v.16, etc.; τινὰ aro Tivos, to cure one of any disease, Lk. vii. 21; pass., Lk. v.15; viii. 2; θεραπεύειν νόσους, μαλακίαν: Mt. iv. 23; ix. 35; x. 1; Mk. iii. 15 [R GL, Tr mrg. in br.]; Lk. ix. 1; a wound, pass., Rev. xiii. 3, 12.
θεραπεύω (therapeuō) — to serve/heal.
θερᾰπ-εύω,
later also θᾰρᾰπεύω (which see), future -εύσω[Refs 5th c.BC+]:—middle, future -εύσομαι[Refs]: aorist ἐθεραπευσάμην [Refs 4th c.BC+]:—passive, future -ευθήσομαι[Refs]: future middle in passive sense, [Refs 5th c.BC+]: aorist ἐθεραπεύθην [Refs]:—to be an attendant, do service, once in [Refs 8th c.BC+]:—middle, [Refs]
II. do service to the gods, ἀθανάτους, θεοὺς θ., [Refs 8th c.BC+]; Διόνυσον, Μούσας, [Refs 5th c.BC+]; θ. Φοίβου ναούς serve them, [Refs]: absolutely, worship, [Refs 5th c.BC+]; do service or honour to one's parents, [Refs 5th c.BC+]; serve, wait upon a master, [Refs 5th c.BC+]; θ. τὰς θήκας reverence men's graves, [Refs 5th c.BC+]
θεραπεύω
therapeuo
from the same as 2324; to wait upon menially, i.e. (figuratively) to
adore (God), or (specially) to relieve (of disease):--cure, heal,
worship.
see GREEK for 2324
θεραπεύω
v.
I care for, attend, serve, heal
θεραπεύω therapeuō 43x
to heal, cure, Mt. 4:23, 24; 8:16; pass. to receive service, Acts 17:25; to serve, minister to, render service and attendance; to render divine service, worship, Acts 17:25
θεραπεύω θεράπων to be an attendant, do service, Od.
to do service to the gods, Lat. colere deos, Hes., Hdt., attic:— to do service or honour to one's parents or masters, Eur., Plat.
to serve, court, pay court to, τινά Hdt., Ar., etc.; and in bad sense, to flatter, wheedle, Thuc.: to conciliate, id. Thuc.; τὸ θεραπεῦον ῀ οἱ θεραπεύοντες, id. Thuc.
of things, to consult, attend to, Lat. inservire, id. Thuc.; ἡδονὴν θερ. to indulge one's love of pleasure, Xen.; τὰς θύρας τινὸς θερ. to wait at a great man's door, id. Xen.
to take care of, provide for men, of the gods, id. Xen.
of things, to attend to, provide for, Soph., Thuc., etc.
θερ. τὸ σῶμα to take care of one's person, Lat. cutem curare, Plat.
to treat medically, to heal, cure, Thuc., Xen.
Verb-IPI-3P — Verb · imperfect · passive · indicative · third person · pluralimperfect passive indicative — a continuing action in past time.
V-IPI-3P Part of Speech: Verb Tense: Imperfect Voice: Passive Mood: Indicative Person: third Number: Plural
44 occurrences in the New Testament, rendered 14 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 43 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
κἀκεῖνος μὲν σωφροσύνῃ, χαλκῷ ὄφει, θεραπεύεται γενομένῃ ὑπὸ τοῦ σοφοῦ Μωυσέως, οὗτος δὲ ὑπὸ τοῦ θεοῦ ποτίζεται κάλλιστον ποτὸν σοφίαν ἐκ τῆς πηγῆς, ἣν αὐτὸς ἐξήγαγεν ἀπὸ τῆς ἑαυτοῦ σοφίας.
τοῦ κατὰ τὰς ὄψεις πάθους ἐμποδὼν ἦν αὐτῷ θεραπεύειν τὸν θεὸν ἐκέλευσεν ἐξελθεῖν ἐπὶ κυνηγέσιον καὶ θηρασάμενον ὅσα ἂν αὐτῷ δυνατὸν γίνηται παρασκευάσαι δεῖπνον, ἵνα μετὰ τοῦτο ἱκετεύσῃ τὸν θεὸν σύμμαχον αὐτῷ καὶ συνεργὸν εἰς ἅπαντα παρεῖναι τὸν…
οὐ πᾶν τραῦμα τῇ αὐτῇ ἐμπλάστρῳ θεραπεύεται.
θεραπείας Ζήνωνος τ … … … υ Ἁρμάιν καὶ ρε Σισούχου καὶ Στέφανον καὶ θεραπεύειν τοὺς τρεῖς , αὐτὸν δὲ μη … εια ἐρρ … , Φῶφι κθ.
ἐπιδὼνοὖν ταύτην ἐπακολουθοῦντος τοῦ ὑπηρέτου εὗρον ἐπὶ τῷ μέσῳ δακτύλῳ τραῦμα , ὃ καὶ θεραπεύω, καὶ συνδρομὴν αἵματος ἐπὶ τῷ μαστῷ καὶ ἐξεμοῦσαν καὶ πυρέττουσαν. διὸ προσφωνῶ. ἔτους ιε
τῶν Διοσκούρων τῆς κτήσεως σου καὶ ᾠκοδόμηται αὐτῶν ὁ τόπος καὶ Ἄρειος ὁ κωλοπλάστης θεραπεύει αὐτοὺς καὶ ἔλεγεν ὅτι, ἐὰν Ἀπολλώνιός μοι γράψῃ περὶ αὐτῶν, θεραπεύσω προῖκα. ἀξιώσεις οὖν