Matthew 11:22 — Word Study
N1904πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
BSAButplēn [however, in contrast] I saylegō▸ to you;su for TyreTuros [a major port in ancient Phoenicia] andkai [also, in addition] SidonSidōn [an ancient city in Palestine] more tolerableanektos [tolerable, endurable, able to be endured] will it beeimi▸ inen [in, during] [the] dayhēmera [a 24-hour period, a time of reckoning] of judgmentkrisis [a decision or verdict, divine judgment] thanē [in comparison to] for you.su
| Greek | English | Parsing |
|---|---|---|
| πλὴν | But | Adverb |
| λέγω | I say | Verb, present, active |
| ὑμῖν· | to you; | Personal pronoun, second person, dative |
| Τύρῳ | for Tyre | Noun, dative, singular |
| καὶ | and | Conjunction |
| Σιδῶνι | Sidon | Noun, dative, singular |
| ἀνεκτότερον | more tolerable | Adjective, nominative, singular |
| ἔσται | will it be | Verb, future, middle deponent |
| ἐν | in | Preposition |
| ἡμέρᾳ | [the] day | Noun, dative, singular |
| κρίσεως | of judgment | Noun, genitive, singular |
| ἢ | than | Particle |
| ὑμῖν.¶ | for you. | Personal pronoun, second person, dative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you. |
| KJV | But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. |
| ASV | But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. |
| YLT | but I say to you, to Tyre and Sidon it shall be more tolerable in a day of judgment than for you. |
| WEB | But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. |
| BBE | But I say to you, It will be better for Tyre and Sidon in the day of judging, than for you. |
Where they part company is ἀνεκτότερον — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that clarify the comparison being made.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀνεκτός
verbλέγω
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 — Matthew 11:22
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' Warnings to Unrepentant Citiesgenerated
Matthew 11:22 is part of a series of woes pronounced by Jesus against cities that witnessed His miracles yet remained unrepentant. He contrasts the fate of these cities with that of Tyre and Sidon, suggesting that their judgment will be less severe. This passage illustrates the seriousness of rejecting divine revelation and the accountability that comes with it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 11:24 | But I tell you that it will be more bearable for Sodom on the day of judgment than for you.” |
| 2 | Matthew 10:15 | Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town. |
| 3 | Luke 10:14 | But it will be more bearable for Tyre and Sidon at the judgment than for you. |
| 4 | Luke 12:47–48 | That servant who knows his master’s will but does not get ready or follow his instructions will be beaten with many blows. |
| 5 | Hebrews 2:3 | how shall we escape if we neglect such a great salvation? This salvation was first announced by the Lord, was confirmed to us by those who heard Him, |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — ἀνεκτότερον, anektosgenerated
The word ἀνεκτός (*anektos*) is an adjective meaning 'bearable' or 'tolerable.' It is derived from the verb ἀνέχομαι, which means 'to bear' or 'to endure.' In this comparative form, ἀνεκτότερος indicates something that is 'more tolerable.'
In this context, Jesus uses it to emphasize that Tyre and Sidon, despite their sins, will face a lighter judgment compared to the cities that rejected Him after witnessing His miracles.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as bearable, while the KJV and ASV use tolerable. The YLT and WEB also maintain the concept of tolerability.
The translations agree on the essence of the message, but the choice of words varies slightly, particularly in the rendering of ἀνεκτότερον.
Sentence Structuregenerated
The main verb is λέγω, I say, which governs the entire statement. The structure includes an indirect object ὑμῖν (to you), followed by the predicate ἀνεκτότερον (more tolerable), and a linking verb ἔσται (will it be).
The sentence is constructed with clauses that provide a clear comparison between the judgment faced by Tyre and Sidon and that faced by the audience.
Septuagint Backgroundgenerated
ἀνεκτός does not have a direct equivalent in the Septuagint, but the concept of judgment appears in various forms, often linked to divine accountability as seen in Psalm 1:6.
The word for judgment in the LXX is commonly κρίσις, which aligns with the theme of divine evaluation present in this verse.
In plain words — the whole versegenerated
Matthew 11:22 shows Jesus telling the people that it will be easier for the cities of Tyre and Sidon on the day of judgment than for them. This emphasizes the seriousness of their rejection of His message.
Frequently Asked Questionsgenerated
Jesus indicates that those cities, despite their sins, will face a lighter judgment than those who have rejected His teachings after witnessing His miracles.
He uses this comparison to highlight the greater accountability of Chorazin and Bethsaida, who had the privilege of witnessing His miracles and still did not repent.
The warning serves as a reminder of the consequences of rejecting God's message and the seriousness of accountability for those who have received revelation.
It underscores the importance of repentance and the dire consequences of ignoring God's call, a recurring theme in Jesus' ministry.
Reflection Questionsgenerated
- In what ways have I experienced God's call to repentance in my own life?
- How do I respond to the teachings of Jesus when I encounter them?
- What does it mean for me to be accountable for the message I have received?
- How can I share the importance of repentance with others in my community?
The early church on this verse — how the Fathers read it
Theophylact of Ohrid argues from this verse, noting the greater sin of the Jews compared to the Gentiles in Tyre and Sidon.
. He says that the Jews are worse than the inhabitants of Tyre and Sidon, for the Gentile inhabitants of Tyre transgressed only the natural law while the Jews transgressed the Mosaic law as well.
He emphasizes that the Jews transgressed the Mosaic law, making their judgment more severe.
Early Church Fathers on Matthew 11 →Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 11:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I say unto you,.... What may be depended upon as true, and which shall certainly come to pass, however the inhabitants of these cities might flatter themselves; or in whatsoever light they might
Read John Gill on Matthew 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. But I say unto you, It shall be more tolerable (more 'endurable,') for Tyre and Sidon at the day of judgment, than for you.
Read Robert Jamieson on Matthew 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 21,22. Luke hath the same, ,14. Chorazin (and) Bethsaida were two cities of Galilee not far from one another, only the lake of Gennesaret was between them. Capernaum (by and by spoken of) was between them both, on the same side of the lake as Bethsaida, which was the city of Philip, Andrew, and Peter, . In these towns Christ had often preached, so probably had the apostles, and Christ had done many great works in them. Tyre and Sidon were habitations of heathens, their country joined to Galilee. They were places of great traffic, inhabited with Canaanitish idolaters, and exceedingly wicked; threatened by the prophet Isaiah, , and by the prophet Ezekiel, :26, and by Amos, ,10; a people…
Read Matthew Poole on Matthew 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. Ver. 22. It shall be more tolerable] Men are therefore the worse, because they ought to be better: and shall be deeper in hell, because heaven was offered unto them, but they would not. Ingentia beneficia, flagitia, supplicia, say the Centurists. Good turns aggravate unkindnesses: and men’ s offences are increased by their obligations. If Turks and Tartars shall be damned, debauched Christians shall be double damned: because, though they defy not, yet they deny the Lord that bought them; while by their unchristian conversation they tell the world that either there is no such thing as…
Read John Trapp on Matthew 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. But - it shall be more tolerable] Every thing will help to overwhelm the impenitent at the tribunal of God-the benefits and favours which they have received, as well as the sins which they have committed.
Read AdamClarke on Matthew 11 →CambridgeThe Cambridge Bible for Schools and Colleges20–24. The Cities that repented not St Luke 10:13-15, where the words form part of the charge to the seventy disciples. It is instructive to compare the connection suggested by the two evangelists. In St Matthew the link is the rejection of Christ by the Jews—then by these favoured cities; in St Luke, the rejection of the Apostles as suggestive of the rejection of Jesus.
Read Cambridge on Matthew 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. More tolerable — Because Tyre and Sidon had had less opportunities for knowing the truth. This text, with many others, teaches the doctrine of different degrees of retribution, proportioned to the guilt.
Read Daniel Denison Whedon on Matthew 11 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.
But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.
But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you!
Tyndale line
But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.
Howbeit I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.
But I say to you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
But I say to you, It shalbe easier for Tyrus and Sidon at the day of iudgement, then for you.
Strictly literal
But I say to you, that it shall be more tolerable for Tyre and Sidon in judgment-day than for you.
but I say to you, to Tyre and Sidon it shall be more tolerable in a day of judgment than for you.
but I say to you, to Tyre and Sidon it will be more tolerable in [the] day of judgment than for you.
But it will be more tolerable for Tyre and Sidon at the day of judgment than for you.
From the Latin
But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.
Simplified
But I tell you that on the Day of Judgment it will be better for Tyre and Sidon than it will for you!
But I say to you, It will be better for Tyre and Sidon in the day of judging, than for you.
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.
Verumtamen dico vobis : Tyro et Sidoni remissius erit in die judicii, quam vobis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܪܡ ܐܡܪ ܐܢܐ ܠܟܝܢ ܕܠܨܘܪ ܘܠܨܝܕܢ ܢܗܘܐ ܢܝܚ ܒܝܘܡܐ ܕܕܝܢܐ ܐܘ ܠܟܝܢ
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.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
The standard critical text of the New Testament.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
The previous edition, still widely cited.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
The Society of Biblical Literature edition, freely licensed.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
The edition that turned scholarship toward the earliest manuscripts.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
An independent critical text built from the oldest witnesses then known.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
A recent critical edition following documentary evidence closely.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
The reading of the majority of surviving manuscripts.
πλὴν λέγω ὑμῖν· Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ ὑμῖν.¶
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
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
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 Matthew 11:22
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word πλήν (*plēn*) functions primarily as an adverb meaning 'but,' 'however,' or 'except.' It can also serve as a preposition with the genitive, indicating exceptions. In the New Testament, it appears in several contexts, often introducing clauses that restrict or expand on previous statements, such as in Matthew 11:22 and Acts 20:23. The lexicons do not show significant disagreement regarding its usage.
πλήν,
adv.,
[in LXX for רַק, לְבַד, אַךְ, etc.;]
introducing a clause (= ἀλλά, δέ; "it is obvious that πλήν was the regular word in the vulgar language": Bl., § 77, 13), yet, howbeit, only: Mt 11:22, 24 18:7 26:39, 64 (M, Pr., 86), Lk 6:24, 35 10:11, 14, 20 11:41 12:31 13:33 17:1 18:8 19:27 22:21, 22, 42 (WH, mg. om.) 23:28, I Co 11:11, Eph 5:33, Phl 3:16 4:14, Re 2:25; π. ὅτι (Hdt., Plat., al.), except that, save that, Ac 20:23, Phl 1:18.
πλήν, adv., (fr. πλέον ‘more’ [Curtius §375; Lob. Path. Element. i. 143; ii. 93 (cf. Bp. Lghtft. on Phil. iii. 16)]; hence prop. beyond, besides, further); it stands 1. adverbially, at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded: moreover, besides, so that, according to the requirements of the context, it may also be rendered but, nevertheless ; [howbeit; ef. B. § 146, 2]: Mt. xi. 22, 24; xviii. 7; xxvi. 39, 64; LK. vi. 24,35; x. 11, 14, 20; xi. 41; xii. 31; xiii. 33; xvii. 1 L Tr txt. WH; xviii. 8; xix. 27; xxii. 21,22,42; xxiii. 28; 1 Co. xi. 11; Eph. v. 33; Phil.i. 18 [R G (see Ellicott) ]; iii. 16 ; iv. 14; Rev. ii. 25; πλὴν ὅτι, except that, save that, (exx. fr. class. Grk. are given by Passow 8. v. 11.1 6. ; [L. and S.s. v. B. II. 4]): Acts xx. 23 [(W. 508 (473); Phil.i.18 LT Tr WH (R. V. only that) |. 2. as a preposition…
Read the full entry →πλήν (1) as adv. introducing a clause (= ἀλλά, δέ) can be illustrated from Plato onwards (cf. Schmid Aéézcismus i. p. 133), and came to be regularly so used in common speech (cf. Blass-Debrunner ὃ 449). With its use in Mt 112% αἰ, cf. P Tebt IL. 4178 (iii/A.D.) πλὴν ἀρξόμεθ[α] τοῦ ἔργου, ** but we will begin the work,” BGU IV. 1024%-16 (end iv/a.D.) πλὴ «ν:- συνέθετο ἀπολύσειν] τὸν Διόδημον. See also P Ryl IT. 16310 (A.D. 139) πλὴν εἰ μή, τὸν ἐπελευσόμενον τῷ ἐμῷ ὀνόματι... [ἀφισΊτάνειν με αὐτὸν παραχρῆμα, “otherwise if anyone shall make any claim in my name, I will repel him forthwith” (Edd.), P Fay 2018 (Imperial edict—ili/iv A.D.) οὐδὲ γὰρ τοῦτό μοι σπουδαιότε[ρο]ν ἐξ ἁπάντων] χρηματίζεσθαι, πλὴν μᾶλλον φιλανθρωπίᾳ τε καὶ εὐεργεσίαις συναύξειν ταύτην τὴν ἀρχήν, “ for it is not my aim to make money on all occasions, but rather by liberality and the conferring of benefits to increase…
Read the full entry →πλήν (plēn) — but/however.
πλήν,
Doric dialectand Aeolic dialect πλάν [Refs 5th c.BC+]: preposition with genitive, except, save, πάντων Φαιήκων πλήν γ᾽ αὐτοῦ Λαοδάμαντος [Refs 8th c.BC+]; ὑπεγγύους π. θανάτου liable to any punishment short of death, [Refs 5th c.BC+]; ἐπιτρέψαι περὶ σφῶν αὐτῶν π. θανάτου save in respect of death, [Refs 5th c.BC+]; σκυλεύειν τοὺς τελευτήσαντας π. ὅπλων of anything save their arms, [Refs 5th c.BC+]; διαρπάσαι.. ἐπέτρεψε πλὴν ἀνδραπόδων to carry off all plunder save slaves, [Refs 5th c.BC+]
2. later, besides, in addition to, [LXX]
__B conjunction:
πλήν
plen
from 4119; moreover (besides), i.e. albeit, save that, rather,
yet:--but (rather), except, nevertheless, notwithstanding, save, than.
see GREEK for 4119
πλήν
Adv
however, nevertheless
πλήν = πλέον as prep. with gen., more than, and so except, save, Od., Hdt.; ὑπεγγύους πλὴν θανάτου liable to any punishment save, short of, death, Hdt.; ἐπιτρέψαι περὶ σφῶν αὐτῶν πλὴν θανάτου save in respect of death, Thuc.
as adv.:
with single words and phrases, when a negat. precedes, οὐκ οἶδα πλὴν ἕν Soph., etc.:—after πᾶς, πάντες, ἕκαστος, and the like, παντὶ δῆλον πλὴν ἐμοί Plat.; πᾶς is sometimes omitted, θνήσκουσι [πάντες] πλὴν εἷς τις Soph.; after ἄλλος, τί ἄλλο πλὴν ψευδῆ what else but lies, id. Soph.; after a comp., like ἤ, than, ταῦτ᾽ ἐστὶ κρείσσω, πλὴν ὑπ᾽ Ἀργείοις πεσεῖν Eur.
often joined with other Particles:
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
32 occurrences in the New Testament, rendered 8 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 107 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.
στερεοῦ δὲ καὶ σώματος ἔννοια τίς ἑτέρα πλὴν τὸ πάντῃ διεστηκός;
τῶν δὲ ἄλλων ἑπτά, Εὐαίου Χετταίου Ἰεβουσαίου Ἀμορραίου Γεργεσαίου Σειναίου Σαμαραίου, πλὴν τῶν ὀνομάτων ἐν ταῖς ἱεραῖς βίβλοις οὐδὲν ἔχομεν·
τοῦ καὶ Γαΐου χειρογράφωι περὶ τῶν αὐτῶν δραχμῶν δισχιλίων , ὃ καὶ μένειν κύριον, πλὴν ἢ τῶν ἀποδιδομένων ὡς πρόκιται ὑπὸ τοῦ Ἡρακλείδου δραχμῶν τετρακοσίων μιᾶς ὀβολῶν δύο ,
τὰ κατʼ ἔτος τοῦ κλήρου γεωργικὰ ἔργα πάντα σπείρων κατʼ ἔτος οἷς ἐὰν αἱρῶμαι πλὴν κνήκου. τὰ δὲ κατʼ ἔτος ἐκφόρια ἀποδώσω ἐν μηνὶ Παῦνι ἐν τῇ κώμῃ ἐν
αὐτῆς ταύτης διʼ αὐτοῦ τὴν ὑπάρχουσαν αὐτῆι Ἡρακλείᾳ οἰκογενῆ δούλην Ἀθηνάριον ταύτην τοιαύτην ἀναπόρριφον πλὴν ἐπαφῆς καὶ ἱερᾶς νόσου τῆι ἰδίᾳ αὐτοῦ Οὐαλερίου πίστει ἧς ἐὰν εὕρῃ τιμῆς τοῖς
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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 φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
Τύρος (i.e. Turos) refers to Tyre, a prominent maritime city in Phoenicia known for its wealth and commerce. It appears in several New Testament passages, including Mark 7:24 and Acts 21:3. The lexicons note its historical significance and mention its decline to a small town by the 13th century.
Τύρος, -ov, ἡ, (Hebr. ix or ὋΝ ; fr. Aram. 930 a rock), Tyre, a Phenician city on the Mediterranean, very ancient, large, splendid, flourishing in commerce, and powerful by land and sea. In the time of Christ and the apostles it was subject to the Romans, but continued to possess considerable wealth and prosperity down to A.D. 1291. It is at present an obscure little place containing some five thousand inhabitants, part Mohammedans part Christians, with a few Jews (cf. Bideker’s Palestine p. 425sq.; [Murray’s ditto p. 370 sq.]). It is mentioned Acts xxi. 3, 7, and (in company with Sidon) in Mt. xi. 21sq.; xv. 21; Lk. vi. 17; x.13sq.; Mk. iii. 8; vii. 24 (where T om. Trmrg. WH br. καὶ Σιδῶνος), 31. [BB. DD.]* =
Τύρος (Turos) — Tyre.
Tyre , in Phoenicia, [Refs 5th c.BC], etc. (Middle Liddel)
Τύρος
Turos
of Hebrew origin (6865): Tyrus (i.e. Tsor), a place in
Palestine:--Tyre.
see HEBREW for 06865
Τύρος, ου, ἡ
n.f.
Tyre
Τύρος Τύρος, ἡ, Tyre, in Phoenicia, Hdt., etc.
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
tir (tsowr. tsor, "rock"' Turos, "Tyrus"; modern Sur):
1. Physical Features:
The most noted of the Phoenician cities situated on the coast, lat. 33ø 17 minutes, about 20 miles South of Sidon and about 35 North of Carmel. The date of its foundation is uncertain, but it was later than that of Sidon. It is mentioned in the travels of the Egyptian Mohar, dating probably from the 14th century BC, and in the Tell el-Amarna Letters of about the same period. Herodotus describes the temple of Hercules at Tyre and says it was built 2,300 years before his time, which would carry back the beginning of the city to more than 2700 BC. It was a double city, one part on an island, a short distance from the shore, and the other on the mainland opposite. The island city had two harbors, connected by a canal, one looking North and the other South. The island was rocky and the city was fortitled on the land…
Tyre
A rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. “Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)” (Driver’s Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam. 5:11;
(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor , signifies a rock; which well agrees with the site of Sur , the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible . --In the Bible Tyre is named for the first time in the of Joshua, ch. (Joshua 19:29) where it is adverted to as a fortified city (in the Authorized Version "the strong city") in…
Tyrus, strength; rock; sharp
11 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 22 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.
πάλιν ἡδύσματα πρὸς ἐδωδὴν ἀναγκαῖα γήτεια καὶ λάχανα καὶ πολλὰ τῶν ἀκροδρύων καὶ ἔτι τυρὸς καὶ εἴ τι ἄλλο ὁμοιότροπον·
καθʼ ὃν δὲ ὁ ναὸς ἤρξατο οἰκοδομεῖσθαι χρόνον, κατʼ ἐκεῖνον ἔτος ἤδη τῆς ἐν Τύρῳ βασιλείας ἑνδέκατον ἐνειστήκει Εἱρώμῳ, τῆς δὲ οἰκήσεως εἰς τὴν οἰκοδομίαν τοῦ ναοῦ διεγεγόνει χρόνος ἐτῶν τεσσαράκοντα καὶ διακοσίων.
1 γ … παρὰ Μελανοῦτος τῆς Ὡρίωνος τοῦ Θέωνος μητρὸς Ζωίδος τῆς Τύρου ἀπὸ τοῦ Τρύφωνος Ἰσιείου … ν παρὰ τῶι μετηλλαχότι αὐτῆς πατρὶ Ὡρίωνι ἀπὸ ἐκπροθέσμου
χαλκοῖ 4 οἴνου δραχμαὶ ιϛ στρατιωτικῆς ἀννώνης ψ ὀβολὸς α ὕδατος ὀβολὸς χαλκοὶ 5 τυροῦ ὀβολὸς α ἄρτων ὀβολοὶ δ ἀθήρας ὀβολοὶ β ἐλαίου ὀβολοὶ δ ὕδατος ὀβολὸς α
Ἀλλαγῆς εἰς Κεσαρίαν … ιε ἀπὸ Κεσαρίας εἰς Πτολεμαίδα … ιϛ ἀπὸ Πτολεμαίδος εἰς Τύρον … ιζ ἀπὸ Τύρου εἰς Ζανάρα ιϛ ἀπὸ Ζανάρας εἰς Σιδόνιον κ ιη ἀπὸ
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
Σιδών is the Greek name for Sidon, an ancient city of Phoenicia known for its wealth and maritime trade. It appears in several New Testament passages, including Matthew and Mark. The word is derived from Hebrew and has various forms, including adjectives and nouns related to the city and its people. There is a note in Thayer's entry suggesting a possible etymology related to fishing.
Σιδών, -ῶνος [B. 16 (14)], ἡ, (VE and ps, fr. ὭΣ ‘to hunt’, in Aram. also ‘to fish’; hence prop. taking its name from its abundance of fish; cf. Justin 18, 3), Sidon, a very ancient Phenician city, formerly distinguished for wealth and traffic, situated near the Mediterranean on the borders of Juda; it had been assigned to the tribe of Asher (Josh. xix. 28), but the Jews vainly endeavored to capture it [Judg. i. 31; iii. 3; x. 12]; now Saida, containing about 10,000 [or 9,000, ace. to Porter in Murray’s Handbook p. 376] inhabitants [ Baedeker, Palestine p. 433]: Mt. xi. 21 sq.; xv. 21; Mk. iii. 8; vii. 24 (where Tom. WH Tr mrg. br. the words καὶ Σιδῶνος), 31; Lk. iv. 26 (where LT Tr WH Sidavias); vi. 17; x. 13 sq.; Acts xxvii. 3. [Cf. BB. DD. s.v.; Schultz in Ilerzog ed. 2 vol. xiv. 192sqq.; Schlottmann in Riehm s. v.]
Σιδών (Sidōn) — Sidon.
Σῑδών, ῶνος, ἡ,
[Refs 8th c.BC+]: hence adjective Σῑδόνιος, α, ον, [Refs 8th c.BC+]; later Σιδώνιος, [Refs 5th c.BC+]; feminine Σιδωνιάς, άδος, [Refs 5th c.BC+]:—Σῐδόνες, οἱ, men of Sidon, [Refs 8th c.BC+]; also Σιδόνιοι, [Refs 8th c.BC+]
∑ιδών
Sidon
of Hebrew origin (6721); Sidon (i.e. Tsidon), a place in
Palestine:--Sidon.
see HEBREW for 06721
Σιδών, ῶνος, ἡ
n.f.
Sidon
Σιδών Σι_δών, ῶνος, ἡ, Sidon, one of the oldest cities of Phoenicia, Od., Hdt.: hence adj. Σι_δόνιος, η, ον, Il., Aesch.; Σιδονίη (sc. γῆ) Od.; Σιδόνιοι men of Sidon, Od.; Σιδώνιος, Hdt., attic; fem. Σιδωνιάς, άδος, Eur.
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
Sidon
Fishing; fishery, Gen. 10:15, 19 (A.V. marg., Tzidon; R.V., Zidon); Matt. 11:21, 22; Luke 6:17. (See ZIDON.)
the Greek form of the Phoenician name Zidon. [ZIDON, OR SIDON]
In the Old Testament ZIDON, now called Saida, was celebrated city of Phoenicia, on the Mediterranean Sea, twenty miles north of Tyre and as many south of Beyroot. It is one of the most ancient cities in the world, Ge 49:13, and is believed to have been founded by Zidon, the eldest son of Canaan, Ge 10:15 49:13. In the time of Homer, the Zidonians were eminent for their trade and commerce, their wealth and prosperity, their skill in navigation, astronomy, architecture, and for their manufactures of glass, etc. They had then a commodious harbor, now choked with sand and inaccessible to any but the smallest vessels. Upon the division of Canaan among the tribes by Joshua, Great Zidon fell to the lot of Asher, Jos 11:8 19:28; but…
hunting; fishing; venison
10 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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 13 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.
προστάττει γὰρ ἕτερον ἀνδριάντα δημιουργεῖσθαι κολοσσιαῖον χαλκοῦν ἐπίχρυσον ἐν Ῥώμῃ, μηκέτι τὸν ἐν Σιδῶνι κινῶν, ἵνα μὴ τῇ κινήσει διαταράξῃ τὸ πλῆθος, ἀλλ’ ἠρεμοῦντος καὶ τῆς ὑπονοίας ἀπηλλαγμένου κατὰ πολλὴν ἡσυχίαν ἀφανῶς ἐν ταῖς ναυσὶ…
ἐγένοντο δὲ καὶ Χαναναίου παῖδες, Σιδώνιος, ὃς καὶ πόλιν ἐπώνυμον ἔκτισεν ἐν τῇ Φοινίκῃ, Σιδὼν δʼ ὑφʼ Ἑλλήνων καλεῖται·
παρεγένετο δὲ καὶ Ἀπολλοφάνης εἰς Συρίαν, καὶ ἀποδημοῦντες ἡμεῖς εἰς Μασσύαν συνηντῶμεν αὐτῶι ἐν Σιδῶνι καὶ ἀνήγγελλεν ἡμῖν ὅτι Κρότος ἐν Ἰόπηι ἐστὶν βουλόμενος σώματα ἐξαποστεῖλαι καὶ στρώματα. οὐκ
Ἀπολλώνιος ὑγίαινεν καὶ τὰ ἄλλα ἦν κατὰ γνώμην. ὅτε δέ σοι ἔγραφον, παρεγινόμεθα εἰς Σιδῶνα, συμπεπορευμένοι τῆι βασιλίσσηι ἕως τῶν ὁρίων, καὶ ὑπελαμβάνομεν ταχέως παρέσεσθαι πρὸς ὑμᾶς. χαριεῖ οὖν
Βίβλον μίλια ιβ ἀπὸ Βίβλου εἰς Βιρυτὸν μίλια ν … δ ἀπὸ Βιρυτοῦ εἰς Σιδὼν μίλια λϛ ἀπὸ Σιδὼν εἰς Τύρον μίλια κϛ ἀπὸ Τύρου εἰς Πτολεμαίδα μίλια
The Greek word ἀνεκτός (i.e., *anektos*) means tolerable or endurable. It is derived from the verb ἀνέχομαι (to bear or endure) and is used in a comparative form, ἀνεκτότερος, meaning 'more tolerable.' The New Testament references include Matthew 10:15, 11:22, 24, and Luke 10:12, 14, where it describes conditions that can be borne.
* ἀν-εκτός, -όν
(also in late Gk. -ή, -όν; < ἀνέχομαι),
tolerable: compar., -ότερος, Mt 10:15 11:22, 24, Lk 10:12, 14.†
ἀν-εκτός, -ov, and in later Grk. also -ds, -y, -ov [ef. W. 68 (67); B. 25 (22)], (ἀνέχομαι to bear, endure); fr. Hom. down; bearable, tolerable: ἀνεκτότερον ἔσται the lot will be more tolerable, Mt. x. 15; xi. 22, 24; Mk. vi. 11 RLbr.;- Lk. x. 12, 14. (In Grk. writ. fr. Hom. down.)
ἀνεκτός. Cagnat LV. 2934 4 (Pergamon, ii/B.C.) πάντα δὲ κίνδυν7ο[ν κ]αὶ κακοπαθίαν ἀνεκτὴν ἡγούμενος. If the reading can be accepted, the word occurs in the dialect inscription Sy// 793 αἱ ἀ(ν)εκτίόϊν ἐστι ta Θεμί[σ]τι καὶ βέλτιον ἐ(σ)κιχρέμεν. Its appearance in the Christian letter P Oxy VI. 939% (iv/A.D.) (= Selections, p. 130) ἀνεκτότερον ἐσχηκέναι, ‘to be in a more tolerable state,” counts naturally for little, as NT echoes abound.
ἀνεκτός (anektos) — bearable.
ἀνεκτός, όν,
later ή, όν [Refs 3rd c.AD+]: Aeolic dialect ὄνεκτος [Refs 7th c.BC+]:— bearable, sufferable, tolerable, mostly with a negative (like ἀνασχετός), λοίγια ἔργα.. οὐδ᾽ ἔτ᾽ ἀνεκτά[Refs 8th c.BC+]: so mostly in Attic dialect, οὐκ ἀνεκτόν[Refs 5th c.BC+]; or with a question, ἦ ταῦτα δῆτ᾽ ἀνεκτ;[Refs 5th c.BC+] —οὐκ ἀνεκτόν [ἐστι] followed by infinitive, with or without μὴ οὐ, [Refs 5th c.BC+]; τὸ μὲν οὐκ ἀ. ἐμοὶ.. γίγνεσθαι [Refs]
2. without a negative, τὸ μὲν καὶ ἀνεκτὸν ἔχει κακόν that can be endured, [Refs 8th c.BC+]; παντὶ τρόπῳ ὅστις καὶ ὁπωσοῦν ἀνεκτός in any tolerable manner whatsoever, [Refs 5th c.BC+]more tolerable, [NT+1st c.BC+], etc.: superlative, [Refs 1st…
ἀνεκτός
anektoteros
comparative of a derivative of 430; more endurable:--more tolerable.
see GREEK for 430
ἀνεκτός, ή, όν
Adj
endurable, tolerable
Adj-NSN-C — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN-C Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter Degree: Comparative
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
νόσῳ. νῦν δὲ πῶς πλείονα γράψω περὶ αὐτῆς ἀπορῶ, ἔδοξεν μὲν γὰρ ὡς προεῖπον ἀνεκτότερον ἐσχηκέναι ἀνακαθεσθεῖσα, νοσηλότερον δὲ ὅμως τὸ σωμάτιον ἔχει. παραμυθούμεθα δὲ αὐτὴν ἑκάστης ὥρας ἐκδεχόμενοι
υς ἀνεκτότερον διαγραφ … … … ἀξιοῦν γένεσθαι χ … … … αλην η τῶν πραγμάτων
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-FDI-3S — Verb · future · middle deponent · indicative · third person · singularfuture middle deponent indicative — an action still to come.
V-FDI-3S Part of Speech: Verb Tense: Future Voice: middle Deponent Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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 →
ἡμέρα is a feminine noun meaning 'day,' covering various usages from the natural day (sunrise to sunset) to a full 24-hour period. It appears in contexts contrasting day with night, as well as in metaphorical senses related to time and judgment. The New Testament references include specific phrases like 'by day' and 'every day,' with notable occurrences in Matthew and Revelation.
ἡμέρα, -ας, ἡ,
[in LXX chiefly (very freq.) for יוֹם;]
day;
ἡμέρα, -ας, ἡ, (fr. ἥμερος, -ον, prop. ἡμέρα ὥρα the mild time, cf. Lob. Paral. p. 359; [but cf. Curtius p. 594 sq.; Vanitek p. 9487); Hebr. ny; day; used 1. of the natural day, or the interval between sunrise and sunset, as distinguished fr. and contrasted with night; a. prop. ἡμέρας, by day, in the daytime, [ef. collog. Eng. of a day; W. § 30,11; B. § 132, 26], Rev. xxi. 25; ἡμέpas k. νυκτός, day and night [ef. W. 552 (513 sq.); Lob. Paralip. p. 62 sq.; Ellic. on 1 Tim. v. 5], Mk. v.5; Lk. xvili. 7; Actsix. 24; 1 ΤῊ. 11. 9; iii.10; [2 Th. iii.8 L txt. T Tr WH]; 1 Tim. v.5; 2 Tim.i.3; Rev. iv. 8; vii. 15; xii. 10; xiv. 11; xx.10; ἡμέρας μέσης, at midday, Acts xxvi. 13; νύκτα καὶ ἡμέραν [ W. 230 (216); B.§ 131, 11], Mk. iv. 27; Acts xx. 31; 2 Th.iii.8 RG; hyperbolically i. q. without intermission, λατρεύειν, Lk. ii. 37; Acts xxvi. 7; ἡμέρας ὁδός, a day’s journey, Lk. ii. 44 (Gen. xxxi.…
Read the full entry →ἡμέρα. P Par 133} (8.6. 117) ἡμέρας, “during the day,” 7d. 275} (B.C. 160) τῆς ἡμέρας, ‘‘every day,” 23. 497° (B.c. 164-158) τὴν ἡμέραν ἐκείνην ἀσχοληθείς, P Tebt I. 17° (B.c. 114) ἅμ᾽ ἡμέραι, ‘‘at daybreak,” P Giss I. 1710 (time of Hadrian) καθ᾽ ἡμέραν, P Oxy VII. 10296 (A.D. 107) els τὴν ἐνεστῶσαν ἡμέραν, 74. τοῦ814 (iii/A.D.) ἡμερῶν ἀνοχὴν ἔχω, 26. X. 127513 (iii/A.D.) ἐφ᾽ ἡμέρας ἑορτῶν πέντε. In P Giss I. 197 (ii/A.D.) a wile writes to her husband—ovv]exas ἀγρυπνοῦσα γυκτὸς ἡϊμέρας μ]ήίαν μέριμναν ἔχω τὴν περὶ [τῆς σωτ]ηρίας σου. The noun is used of ¢ime generally, as in Jn 14°°, Ac 933 a/., in P Amh II. 304° (ii/B.c.) where a woman, who has been ordered to vacate a house, asks ‘‘ for time’”’—‘pépas αἰτοῦσα, promising that she will quit—ev ἡ[μ]έραις 4, “ within ten days.’ For the parenthetic nominative of time, as Mt 1532, Mk 85, Lk 928, we may perhaps cite P Lond 417} (c. A.D. 346)…
Read the full entry →ἡμέρα (hēmera) — day.
ἡμέρα,
Epic dialect and Ionic dialect ἡμέρη [Refs], Doric dialect ἀμέρα [Refs 8th c.BC+], Locrian dialect ἀμάρα [Refs] (aspirated perhaps only in Attic dialect and West Ionic dialect, compare ἐπάμερος [Refs 5th c.BC+], etc.; usually unaspirated in early Attic dialect Inscrr., [Refs]; aspirated in codices even in dialects: original ἀμέρα probably took aspirate from ἑσπέρα): ἡ:—day, less frequently than ἦμαρ in [Refs 8th c.BC+]; τίς νύ μοι ἡ. ἥδ; [Refs 8th c.BC+]; μῆνές τε καὶ ἡ[Refs 8th c.BC+]; ἡ σήμερον ἡ., see at {σήμερον· ἅμα ἡμέρᾳ} or ἅμα τῇ ἡμέρᾳ at daybreak, [Refs 5th c.BC+]; ἡ. διέλαμψεν, ἐξέλαμψεν, ὑπέφαινε, [Refs 5th c.BC+]; τῆς ἡ. ὀψέ late in the day, [Refs]
Read the full entry →ἡμέρα
hemera
feminine (with 5610 implied) of a derivative of hemai (to sit; akin to
the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the
time space between dawn and dark, or the whole 24 hours (but several
days were usually reckoned by the Jews as inclusive of the parts of
both extremes); figuratively, a period (always defined more or less
clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), +
for ever, judgment, (day) time, while, years.
see GREEK for 5610
see GREEK for 1476
ἡμέρα, ας, ἡ
n.f.
a day
ἡμέρα hēmera 389x
day, a day, the interval from sunrise to sunset, opp. to νύξ, Mt. 4:2; 12:40; Lk. 2:44; the interval of twenty-four hours, comprehending day and night, Mt. 6:34; 15:32; from the Hebrew, ἡμέρᾳ καὶ ἡμέρᾳ, day by day, every day, 2 Cor. 4:16; ἡμέραν ἐξ ἡμέρας, from day to day, continually, 2 Pet. 2:8; καθ’ ἡμέραν, every day, daily, Acts 17:17; Heb. 3:13; a point or period of time, Lk. 19:42; Read the full entry →
ἡμέρα day, Hom., etc.:—phrases for day-break, ἅμα ἡμέρᾳ or ἅμα τῇ ἡμέρᾳ Xen.; ἡμ. διαλάμπει or ἐκλάμπει Ar.; ἡμ. ὑποφαίνεται Xen.; γίγνεται or ἐστὶ πρὸς ἡμέραν id. Xen.
with Adjs. to describe a state or time of life, ἐπίπονος ἡμ. a life of misery, Soph.; λυπρὰν ἄγειν ἡμ. Eur.; αἱ μακραὶ ἡμέραι length of days, Soph.; νέα ἡμ. youth, Eur.
poet. for time, ἡμ. κλίνει τε κἀνάγει πάλιν ἅπαντα τἀνθρώπεια Soph.
absol. usages,
in gen., τριῶν ἡμερέων within three days, Hdt.; ἡμερῶν ὀλίγων within a few days, Thuc.: —also, ἡμέρας by day, Plat.; δὶς τῆς ἡμέρης ἑκάστης twice every day, Hdt.
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
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
392 occurrences in the New Testament, rendered 13 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 389 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 1,082 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.
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.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Πέρσαις τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως, χαλκοῦ νομίσματος τάλαντα πέντε δραχμὰς δισχιλίας ἄτοκα εἰς ἡμέρας τριάκοντα ἀπὸ τοῦ Μεσορὴ τοῦ προκειμένου ἔτους. τὸ δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι
μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Πανᾶς Ἀγαθίνωι
ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον ἡμέρας ἑκάστης ἧς ἐὰν μὴ ἀποδῶι τὸν σίδηρον χαλκοῦ δραχμὰς σ τῆς ἡμέρας ἑκάστης· ἡ
κρίσις (krisis) is derived from the verb κρίνω (krinō), meaning to judge or decide. It encompasses a range of meanings, including judgment, decision, and trial, often in a legal or divine context. In the New Testament, it refers to both human and divine judgment, with specific mentions in John and Matthew regarding the last judgment. The lexicons do not present significant disagreement.
κρίσις, -εως, ἡ
(< κρίνω),
[in LXX chiefly for מִשְׁפָּט, also for רִיב, etc.;]
a seperating, selection (Arist., al.)
a decision, judgment (cl.): Jo 8:16, I Ti 5:24, II Pe 2:11, Ju 9; κ. κρίνειν, Jo 7:24; in forensic sense, Ac 8:33(LXX) (v. Page, in l.); esp. of the Divine judgment, Jo 3:19 5:24, 27, 29, 30 12:31 16:8, 11, II Th 1:5, He 10:27, Ja 2:13 5:12, II Pe 2:4, Re 18:10; pl., Re 16:7 19:2; of the last judgment,
κρίσις, -ews, 7, Sept. for 11, 32) (a suit), but chiefly for τ: in Grk. writ. [(fr. Aeschyl. and Hdt. down) ] 1. a separating, sundering, separation; a trial, contest. 2. selection. 3. judgment; i. e. opinion or decision given concerning anything, esp. concerning justice and injustice, right and wrong; a. univ.: Jn. viii. 16; 1 Tim. v. 24 (on which see ἐπακολουθέων; Jude 9; 2 Pet. ii. 11; κρίσιν κρίνειν (see κρίνω, 5 b.), Jn. vii. 24. b. in a forensic sense, of the judgment of God or of Jesus the Messiah: univ., Jas. ii. 13; 2 Th.i.5; Heb. x. 27; plur., Rev. xvi.7; xix.2; of the last judgment: Heb. ix. 27; ἡ ἡμέρα κρίσεως [ Mt. x. 15; xi. 22,24; xii.36; Mk. vi.11 RL in br.; 2 Pet. ii. 9; iii. 7] or τῆς κρίσεως [1 Jn. iv. 17], the day appointed for the judgment, see ἡμέρα, 3; εἰς κρίσιν μεγάλης ἡμέρας, Jude 6; ἡ ὥρα τῆς κρίσεως αὐτοῦ, i.e. τοῦ θεοῦ, Rey. xiv. 7; ἐν τῇ κρίσει, at the time…
Read the full entry →κρίσις in the sense of ‘‘judging,” ‘‘trial,” is found in such passages as PST IT. 173}? (ii/B.c.) κα[τὰ προε]νεστῶσαν . . ἐπὶ σοῦ κρίσιν, P Oxy IX. 1203” (late i/A.D.) where certain petitioners ask that no step be taken against them μέχρι κρίσεως, ‘before the trial of the case,” the curious mantic P Ryl I. 28 7% (iv/A.p.) σφυρὸν εὐώνυμον ἐὰν ἅληται ἐν κρίσει βαρη[θ]εὶς ἔσται καὶ ἐκφεύξεται, ‘if the left ankle quiver, he will be burdened with a trial, and will be acquitted ” (Edd.), and OGZS 6695 (i/a.D.) eis κρίσιν ἄγεσθαι. From this it is an easy transition to the result of the judging, **judgement,”’ “decision,” e.g. P Petr III. 26° (iii/B.c.) ἐκ κρίσεως, ‘in accordance with a legal decision,” P Oxy I. 68% (A.D. 131) οὖσαν δ ἐμοὶ τὴν πρὸς αὐτὸν κρίσιν, “‘judgement against him being entered in my favour’’ (Edd.), P Ryl IL. 78% (A.D. 157) περὶ ἀπολογισμοῦ κρίσεων, ‘ concerning the…
Read the full entry →κρίσις (krisis) — judgment.
κρίσις [ῐς], εως, ἡ,
(κρίνω) separating, distinguishing, [Refs 5th c.BC+]; τῶν ὁμοιογενῶν, τῶν διαφερόντων, uncertain reading in [Refs 4th c.BC+]
2. decision, judgement, [Refs 5th c.BC+]; κ. οὐκ ἀληθής no certain means of judging, [Refs 5th c.BC+] K.; Κρίσις, title of a play by Sophocles on the Judgemént of Paris; κ. τινός judgement on or respecting, [Refs 5th c.BC+]: ἡ τῶν ὅπλων κ., referring to the story of Ajax, [Refs 6th c.BC+]; κ. συνετή [Refs]; power of judgement, [Refs 2nd c.BC+]; κατὰ κρίσιν with judgement, advisedly, [Refs]
3. choice, election, [Refs 4th c.BC+]
4. interpretation of dreams or portents, [LXX+1st c.BC+]
κρίσις
krisis
decision (subjectively or objectively, for or against); by
extension, a tribunal; by implication, justice (especially, divine
law):--accusation, condemnation, damnation, judgment.
κρίσις, εως, ἡ
n.f.
judging, divine judgment
κρίσις krisis 47x
pr. distinction; discrimination; judgment, decision, award, Jn. 5:30; 7:24; 8:16; a judicial sentence, Jn. 3:19; Jas. 2:13; an adverse sentence, Mt. 23:33; Mk. 3:29; judgment, judicial process, trial, Mt. 10:15; Jn. 5:24; 12:31; 16:8; judgment, administration of justice, Jn. 5:22, 27; in NT a court of justice, tribunal, Mt. 5:21, 22; an impeachment, Read the full entry →
κρίσις κρί^σις, εως κρίνω a separating, power of distinguishing, Arist.: choice, selection, id. Arist.
a decision, judgment, Hdt., Aesch.; κρ. οὐκ ἀληθής no certain means of judging, Soph.
in legal sense, a trial, Ar., Thuc., etc.:— the result of a trial, condemnation, Xen.
a trial of skill, τόξου in archery, Soph.
a dispute, περί τινος Hdt.
the event or issue of a thing, κρίσιν ἔχειν to be decided, of a war, Thuc.
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
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
48 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 47 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 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.
τὸ δὲ ἄλογον αἴσθησίς ἐστι καὶ τὰ ταύτης ἔκγονα πάθη, καὶ μάλιστα εἰ μὴ κρίσεις εἰσὶν ἡμέτεραι.
Ἴσακος δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν…
Τρία οὖν δόγματά ἐστιν κυρίου: ζωῆς ἐλπίς, ἀρχὴ καὶ τέλος πίστεως ἡμῶν: καὶ δικαιοσύνη, κρίσεως ἀρχὴ καὶ τέλος: ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία.
τῆς γῆς οἱ ὑπόχρεοι. Διηρᾶς· μὴ ἵνα πάλιν τοὺς καρποὺς βαστάσωσι μετὰ τὴν σὴν κρίσιν. Κρονίων· δαπάνας ἐποιήσαμεν. Ἀπολωνίδης ὁ στρατηγός· ὁ κωμογραμματεὺς ἐπικρινεῖ πόσαι ἐγένοντο δαπάναι καὶ ταύτας
τὸν ὁμολογοῦντα Πρῖμον ἀποδώσειν τῷ Ἡρακλείδῃ ὁπηνίκα ἐὰν αὐτὸς Ἡρακλείδης αἱρῆται ἄνευ δίκης καὶ κρίσεως καὶ πάσης ὑπερθέσεως καὶ εὑρησιλογίας ἐὰν δὲ μὴ ἀποδῷ καθὰ γέγραπται ἀποτισάτω τῶι Ἡρακλείδῃ
παρε … … … εἰς ἀναγκαιότερα μεταπεριεσπώμην. ὁ κριτής· ἀναγινώσκετε ἃς λέγει ἔχειν κρίσεις. καὶ ἀναγνόντων αἰλίου Νουμισιανοῦ στρατηγοῦ ὑπομνηματισμοὺς ἕνα μὲν κεχρονισμένον ἐπὶ τοῦ δ ἔτους Ἀντωνίνου
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
364 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 343 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 457 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.
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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 φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .