Matthew 12:22 — Word Study
N1904Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν καὶ βλέπειν.
BSAThentote was broughtprospherō▸ to Himautos [one] being demoniseddaimonizomai▸ [under the power of an evil spirit] blindtuphlos [physically and spiritually, unable to see or perceive] andkai mute,kōphos [deaf, unable to hear or speak] andkai He healedtherapeuō▸ [restored to health, made whole] himautos in order forhōste theho blindtuphlos andkai mute [man]kōphos andkai to speaklaleō▸ [utter words, communicate] andkai to see.blepō▸ [perceive, understand, have spiritual insight]
| Greek | English | Parsing |
|---|---|---|
| Τότε | Then | Adverb |
| προσηνέχθη | was brought | Verb, aorist, passive |
| αὐτῷ | to Him | Personal pronoun, dative, singular |
| δαιμονιζόμενος | [one] being demonised | Verb, present, no voice stated |
| τυφλὸς | blind | Adjective, nominative, singular |
| καὶ | and | Conjunction |
| κωφός, | mute, | Adjective, nominative, singular |
| καὶ | and | Conjunction |
| ἐθεράπευσεν | He healed | Verb, aorist, active |
| αὐτὸν | him | Personal pronoun, accusative, singular |
| ὥστε | in order for | Conjunction |
| τὸν | the | Article, accusative, singular |
| τυφλὸν | blind | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| κωφὸν | mute [man] | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| λαλεῖν | to speak | Verb, present, active |
| καὶ | and | Conjunction |
| βλέπειν. | to see. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed the man so that he could speak and see. |
| KJV | ¶ Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. |
| ASV | Then was brought unto him one possessed with a demon, blind and dumb: and he healed him, insomuch that the dumb man spake and saw. |
| YLT | Then was brought to him a demoniac, blind and dumb, and he healed him, so that the blind and dumb both spake and saw. |
| WEB | Then one possessed by a demon, blind and mute, was brought to him; and he healed him, so that the blind and mute man both spoke and saw. |
| BBE | Then they took to him one with an evil spirit, who was blind and had no power of talking: and he made him well so that he had the power of talking and seeing. |
Translations vary primarily in the rendering of προσηνέχθη — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases that provide additional details about the subject and the actions taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectδαιμονίζομαι
verbπροσφέρω
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 12:22
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 — Healing the Demon-Possessed Mangenerated
Matthew 12:22 describes a significant moment in Jesus' ministry where a demon-possessed man, who was both blind and mute, was brought to Him. This incident not only highlights Jesus' miraculous healing abilities but also serves as a demonstration of His authority over demonic forces. The surrounding crowd's reaction reflects the growing recognition of Jesus' power, as seen in the subsequent verses where they question whether He is the Son of David, a messianic title.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 9:32 | As they were leaving, a demon-possessed man who was mute was brought to Jesus. |
| 2 | Mark 3:11 | And when the unclean spirits saw Him, they fell down before Him and cried out, “You are the Son of God!” |
| 3 | Luke 11:14 | One day Jesus was driving out a demon that was mute. And when the demon was gone, the man who had been mute spoke. The crowds were amazed, |
| 4 | Mark 7:35–37 | Immediately the man’s ears were opened and his tongue was released, and he began to speak plainly. |
| 5 | Mark 9:17–26 | Someone in the crowd replied, “Teacher, I brought You my son, who has a spirit that makes him mute. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — δαιμονίζομαι, daimonizomaigenerated
The word δαιμονιζόμενος is a present participle form of the verb δαιμονίζομαι, which means 'to be possessed by a demon.' This term specifically indicates someone who is under the influence or control of an evil spirit.
In this context, it emphasizes the man's dire condition, being both physically afflicted and spiritually oppressed. The participle form indicates an ongoing state, highlighting the severity of his suffering before encountering Jesus.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase demon-possessed to describe the man. Other translations, such as the KJV and ASV, also use the term possessed with a demon.
Where translations differ, they do so primarily in the rendering of προσηνέχθη — was brought is used by the majority, while they brought appears in the NETB.
Sentence Structuregenerated
The main verb of the sentence is ἐθεράπευσεν, He healed, which governs the entire structure. The sentence includes several phrases: a noun phrase describing the subject, an adjective phrase detailing the man's condition, and clauses that express the actions taken.
The structure reveals a clear progression: first, the man is brought to Jesus, and then Jesus performs the healing, restoring both his speech and sight.
Septuagint Backgroundgenerated
The term δαιμονιζόμενος does not have a direct equivalent in the Septuagint, but the concept of demonic possession is present in various forms throughout the Old Testament, particularly in descriptions of affliction and evil spirits.
The word τυφλὸς corresponds to the Hebrew word for blind, עִוֵּר, found in passages that discuss physical blindness and spiritual ignorance.
In plain words — the whole versegenerated
Matthew 12:22 tells us about a man who was possessed by a demon, making him both blind and mute. He was brought to Jesus, who healed him, allowing him to speak and see again. This miracle shows Jesus' power over evil spirits and His compassion for those who suffer.
Frequently Asked Questionsgenerated
To be demon-possessed means to be under the control or influence of an evil spirit, which can cause various physical or mental afflictions.
The man was brought to Jesus because he was suffering from demonic possession, which rendered him blind and mute, and people sought healing for him.
This healing demonstrates Jesus' authority over evil and His compassion for those in distress, illustrating His role as a healer and savior.
This event is part of a larger pattern in Jesus' ministry, where He consistently heals the sick and casts out demons, revealing His divine power and fulfilling prophecies about the Messiah.
Reflection Questionsgenerated
- What does this healing teach us about Jesus' compassion for those who suffer?
- How can we apply the lessons from this miracle in our own lives?
- In what ways might we encounter spiritual oppression today, and how can we seek help?
- What does this passage reveal about the nature of faith and the need for healing?
The early church on this verse — how the Fathers read it
Early church commentators reflect on this passage, discussing the significance of Jesus' healing acts in relation to the Pharisees' accusations.
The Lord had refuted the Pharisees above, when they brought false charges against the miracles of Christ, as if He had broken the sabbath in doing them.Early Church Fathers on Matthew 12 →
Not without reason, after having mentioned that all the multitude was healed together, does he bring in the cure of this man separately who was dæmoniac, blind and dumb.Early Church Fathers on Matthew 12 →
The healing of the blind, mute, demon-possessed man follows. It was not without reason that, although he had said that all the multitudes were healed together, now a blind,Early Church Fathers on Matthew 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 12:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen was brought unto him one possessed with a devil,.... About this time, or some little time after, when he was returned from the sea of Galilee, and was come into a certain house; see Mr 3:19 some
Read John Gill on Matthew 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
Read Robert Jamieson on Matthew 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome think this person was the same mentioned , I presume, because the following discourse there is much the same with what followeth here; but others are of another mind; and it is certain Luke speaketh of no blindness in him. We heard before a discourse of such as were possessed by devils, so as this verse affords nothing new.
Read Matthew Poole on Matthew 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. Ver. 22. One possessed with a devil, blind and dumb] A heavy case, and yet that may be any man’ s case. Cuivis potest contingere, quod cuiquam potest. Every one that seeth another stricken, and himself spared, is to keep a passover for himself; and to say, "Thou hast punished me less than my sins have merited," Ezra 9:13. The devil had shut up from this man all passages to faith, saith Theophylact, by bereaving him of the use of his eyes, ears, and tongue. See a mercy in the use of our senses, &c. Multo plures sunt gratiae privativae quam…
Read John Trapp on Matthew 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) The narrative that follows is again a stumbling-block in the way of harmonists. St. Luke (Luke 11:14) places it after the feeding of the five thousand; St. Mark (Mark 3:22) immediately after the mission of the Twelve. A like narrative has met us in Matthew 9:32, and it is probable enough that the charge was repeated as often as the occasion presented itself, and as often answered in identical or like words. St. Mark states that the Pharisees who brought it were those who had come down from Jerusalem, and this falls in with all that we have seen of the activity of those emissaries of the party. Possessed with a devil, blind, and dumb.—In Matthew 9:32, the man was simply dumb; here the…
Read Charles John Ellicott on Matthew 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. One possessed with a devil, blind and dumb] A person from whom the indwelling demon took away both sight and hearing. Satan makes himself master of the heart, the eyes, and the tongue of the sinner. His heart he fills with the love of sin; his eyes he blinds that he may not see his guilt, and the perdition which awaits him; and his tongue he hinders from prayer and supplication, though he gives it increasing liberty in blasphemies, lies, slanders, &c. None but Jesus can redeem from this threefold captivity.
Read AdamClarke on Matthew 12 →CambridgeThe Cambridge Bible for Schools and Colleges22, 23. Cure of a Blind and Dumb Man Luke 11:14-16.
Read Cambridge on Matthew 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThen was brought unto him one possessed with a devil - See the notes at Matthew 4:24. The same account, substantially, is found in Mark 3:22-27, and Luke 11:14-26. Matthew 12:23 Is not this the Son of David?
Read Albert Barnes on Matthew 12 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed the man so that he could speak and see.
Then one possessed by a demon, blind and mute, was brought to him; and he healed him, so that the blind and mute man both spoke and saw.
Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed the man so that the blind and mute man could both speak and see.
Then they brought to him a demon-possessed man who was blind and mute. Jesus healed him so that he could speak and see.
Tyndale line
¶ Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
Then was brought unto him one possessed with a demon, blind and dumb: and he healed him, insomuch that the dumb man spake and saw.
Then was brought unto him one possessed with a devil, blind and dumb: and he healed him, insomuch that the dumb man spake and saw.
Then was brought to him one possessed with a demon, blind and dumb; and he healed him, so that the blind and dumb both spoke and saw.
Then was brought to him one, possessed with a deuill, both blind, and dumme, and he healed him, so that he which was blind and dumme, both spake and saw.
Strictly literal
Then was brought to him one possessed by a demon, blind and dumb, and he healed him, so that the dumb [man] spake and saw.
Then was brought to him a demoniac, blind and dumb, and he healed him, so that the blind and dumb both spake and saw.
Then was brought to Him a demoniac, blind and mute, and He healed him, so that the blind and mute both spoke and saw.
Then someone blind and mute, possessed by a demon, was brought to Jesus. He healed him, with the result that the mute man spoke and saw.
From the Latin
Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw.
Simplified
Then a man was brought to Jesus who was demon-possessed and blind and dumb. Jesus healed him, so that the dumb man could speak and see.
Then they took to him one with an evil spirit, who was blind and had no power of talking: and he made him well so that he had the power of talking and seeing.
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.
Tunc oblatus est ei dæmonium habens, cæcus, et mutus, et curavit eum ita ut loqueretur, et videret.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܗܝܕܝܢ ܩܪܒܘ ܠܗ ܕܝܘܢܐ ܚܕ ܕܚܪܫ ܘܥܘܝܪ ܘܐܣܝܗ ܐܝܟܢܐ ܕܚܪܫܐ ܘܣܡܝܐ ܢܡܠܠ ܘܢܚܙܐ
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.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν — — κωφὸν — λαλεῖν καὶ βλέπειν.
The standard critical text of the New Testament.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν — — κωφὸν — λαλεῖν καὶ βλέπειν.
The previous edition, still widely cited.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν — — κωφὸν — λαλεῖν καὶ βλέπειν.
The Society of Biblical Literature edition, freely licensed.
Τότε — αὐτῷ — — καὶ — καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν — — κωφὸν — λαλεῖν καὶ βλέπειν.
The edition that turned scholarship toward the earliest manuscripts.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν — — κωφὸν — λαλεῖν καὶ βλέπειν.
An independent critical text built from the oldest witnesses then known.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν — — κωφὸν — λαλεῖν καὶ βλέπειν.
A recent critical edition following documentary evidence closely.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν καὶ βλέπειν.
The reading of the majority of surviving manuscripts.
Τότε προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ κωφός, καὶ ἐθεράπευσεν αὐτὸν ὥστε τὸν τυφλὸν καὶ κωφὸν καὶ λαλεῖν καὶ βλέπειν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| προσηνέχθη was brought | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| δαιμονιζόμενος [one] being demonised | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| τυφλὸς blind | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| κωφός, mute, | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| τυφλὸν blind | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καὶ and | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καὶ and | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 12:22
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 τότε (i.e., *tote*) is a demonstrative adverb meaning 'then' or 'at that time.' It is used to refer to specific points in the past or future, often in relation to concurrent or consequent events. The New Testament frequently employs it, especially in the Gospel of Matthew, to indicate transitions in narrative or to specify timing.
τότε, demonstr. ady. of time, (fr. the neut. art. τό, and the enclit. τέ [q. v.]; answering to the relative ore [Kiihner $506, 2 ¢.]), fr. Hom. down, then; at that time; a. then i.e. at the time when the things under consideration were taking place, (of a concomitant event): Mt. ii. 17 (τότε ἐπληρώθη) ; iii. 9, 13; xii. 22, 38; xv. 1; xix. 13; xx. 20; xxvii.9, 16; Ro. vi. 21; foll. by a more precise specification of the time by means of an added participle, Mt. ii. 16; Gal. iv. 8; opp. to νῦν, Gal. iv. 29; Heb. xii. 26; 6 τότε κόσμος, the world that then was, 2 Pet. iii. 6. b. then i. e. when the thing under consideration had been said or done, thereupon; so in the historical writers (esp. Matthew), by way of transition from one thing mentioned to another which could not take place before it [W. 540 (503); B. § 151, 31 fin.]: Mt. iv. 1,5; xxvi. 14; xxvii. 38; Actsi.12; x. 48; xxi. 33…
Read the full entry →τότε (tote) — then.
τότε,
Doric dialect τόκᾰ (which see) (both forms in [Refs 5th c.BC+]; Aeolic dialect τότᾰ [Refs 7th c.BC+] accusative to codices of [Refs 3rd c.BC+], compare ποτα, ὄτα):— adverb at that time, then, corresponding to Relat. ὅτε or ὁπότε (below [Refs]; mostly of some point in past time, opposed to νῦν, [Refs 8th c.BC+]: also of a future time, τότε κέν μιν.. πεπίθοιμεν [Refs 8th c.BC+] (or of imagined circumstances, in that case [Refs 5th c.BC+]; sometimes, then, next, πρῶτον μὲν.., εἶτα.., καὶ τ... [Refs 4th c.BC+]:—in Trag. and Attic dialect also in indefinite sense, formerly, καὶ νῦν θ᾽ ὁμοίως καὶ τότ᾽ ἐξεπίσταμαι [Refs 5th c.BC+]just now, [Refs 5th c.BC+]; τ. μὲν.., νῦν δὲ.. [Refs 5th c.BC+]at one time or other, [Refs 5th…
Read the full entry →τότε
tote
from (the neuter of) 3588 and 3753; the when, i.e. at the time that
(of the past or future, also in consecution):--that time, then.
see GREEK for 3753
see GREEK for 3588
τότε
Adv
then
τότε tote 160x
then, at that time, Mt. 2:17; 3:5; 11:20; then, Mt. 12:29; 13:26; 25:31; ἀπὸ τότε, from that time, Mt. 4:17; 16:21; ὁ τότε, which then was, 2 Pet. 3:6
τότε at that time, then, Lat. tunc, Antec. to Relat. ὅτε or ὁπότε, opp. to νῦν, Il., Hom., etc.:—also in indef. sense, in those times, formerly, Soph., etc.; τότ᾽ ἢ τότε at one time or other, Aesch., Eur.
joined with other Particles, καὶ τότε δή Hom.; καὶ τότ᾽ ἔπειτα Il.; τότε δή ῥα Od., etc.; τότ᾽ ἤδη then at length, Hes.
with the Article, οἱ τότε the men of that time, Il., etc.; οἱ τότε ἄνθρωποι Hdt.; τῇ τόθ᾽ ἡμέρᾳ Soph.; ἐν τῷ τότε (sc. χρόνῳ) Thuc.
εἰς τότε until then, Dem.; ἐκ τότε or ἐκτότε since then, Plut.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
162 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 159 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 102 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.
οἱ μὲν γὰρ ὑστερίζοντες τῶν ὑποζυγίων καὶ κατόπιν αὐτῶν ἐξεταζόμενοι ᾗ ἂν ἐθέλωσιν αὐτὰ ἄγουσι τῶν ἡνιῶν ἐνειλημμένοι καὶ τοτὲ μὲν ἐφιέντες πρὸς ὀξὺν δρόμον τοτὲ δ’ ἀναχαιτίζοντες, εἰ φορᾷ τοῦ δέοντος πλείονι θέοι·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
τότε ῥαγήσεται πρώϊμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχέως ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.
καὶ ἐν ἄλληι σφραγῖδι ἄλλων ἀρουρῶν ι, πασῶν περὶ Παθῦριν, ἐπέδωκαν ὑπόμνημα … τῷ τοτε στρατηγῶι κατά τε ἡμῶν καὶ τοῦ τῆς Σενενούπιος … Θράσωνος. τούτων ἀδίκως ἐνποιούμενοι και
ὅπερ φανερὸν τοῦτο ἐγένετο τοῖς τε τῆς νομαρχίας ἐπιτηρηταῖς καὶ τῷ ἐπὶ τῶν τόπων τότε ὄντι βενεφικιαρίωι
σιτικὰς δημοσίας ἀρούρας ταῖς μὴ δυναμέναις ὑπαντᾶν τοῖς φόροις τῶν ἀρουρῶν. προσήλθαμεν δὲ καὶ τότε τῷ γενομένῳ πρωτοστάτῃ τῆς κώμης Σερήνῳ τῷ καὶ Ἁρποκρᾷ καὶ ἐκέλευσεν αὐτὸν ἅπαντα τὰ
προσφέρω is a verb meaning 'to bring to' or 'to offer,' often in the context of presenting gifts or sacrifices to God. It combines the elements of bringing something near and offering it, applicable in various contexts such as offerings in worship (e.g., Matthew 2:11) and dealing with others (Hebrews 12:7). The word appears frequently in the New Testament and is rooted in both classical and biblical Greek.
προσ-φέρω,
[in LXX chiefly for קרב hi.;]
to bring to, lead to: c. acc. et dat. pers., Mt 4:24 8:16 9:2, 32 14:35 17:16, Mk 2:4 (WH, R, txt.; sc. αὐτόν) 10:13, Lk 18:15 23:14; pass., Mt 12:22 (act., WH, txt.) 18:24 (προσήχθη, WH) 19:13; c. acc. rei, Mt 25:20; id. c. dat. pers., Mt 22:19, Lk 23:36; τ. στόματι, Jo 19:29; metaph., c. dat pers., to deal with, He 12:7 (cl.).
Read the full entry →προσ-φέρω; impf. προσέφερον; 1 aor. προσήνεγκα ; 2 aor. προσήνεγκον; pt. προσενήνοχα (Heb. xi. 17); Pass., pres. προσφέρομαι; 1 aor. προσηνέχθην ; [see reff. s. v. φέρω]; fr. [Pind.], Aeschyl., and Hdt. down; Sept. often for 277, also for #37, 0.21, ete., sometimes also for TIT where offering sacrifices is spoken of (as 1 Κα. xviii. 36 Compl.; 2 Chr. xxix. 7; Jer. xiv. 12); 1. to bring lo, lead to: twa τινι, one to a person who can heal him or is ready to show him some other kindness, Mt. iv. 24; viii. 16; ix. 2,32; xiv. 35; xvii. 16; Mk. ii. 4 (se. τινά) x WH Tr mrg.; x. 13; Lk. xviii. 15; pass. in Mt. xii. 22 [where L WH txt. act.]; xviii. 24 R GT; xix. 13; — one to a person who is to judge him: Lk. xxiii. 14; τινὰ ἐπὶ Tas συναγωγὰς καὶ Tas ἀρχάς, Lk. xii. 11 [W. § 52, 3] (where T Tr txt. WH εἰσφέρωσιν). προσφέρω τι, to bring or present a thing, Mt. xxv. 20; τί τινι, to reach or hand…
Read the full entry →προσφέρω, “bring to,” “‘ present,’’ is seen in P Fay 2117 (a.p. 134) τὰ βιβλία προσφέροντες o[t]s ὀφίλουσιν, ““ presenting their accounts to their creditors,” P Giss I. κοὐδ (a.p. 259) προσφέρων τῇ πόλει... δραχμὰς δεκαεπτὰ ὀβολόν, and P Meyer 23% (end iv/A.D.) παρὰ Τιθοῆτι τῷ προσφέροντί σοι ταῦτά pov τὰ γράμματα: cf. P Par 63!% (B.c. 164) (= P Petr IIL. p. 18) καλῶς ποιήσεις τὴν πᾶσαν προσενεγκάμενος ἐκτένειαν, ‘“‘you will do well in using every effort” (Mahaffy), and P Tebt I. 3318 (B.c. 112) (=Se/ections, p- 31) τὴν πᾶσαν προσενέγκαι σπουδήν. The force seen in Heb 127 appears in P Par 4659 (8.6. 152) (= UPZ i. p. 338) where Apollonius appeals to his brother Ptolemaeus to examine personally into his grievance against a third party—vopitw γὰρ μάλιστα τῶν ἄλλων παρακολουθήκοντά σε τῆι ἀληθείαι πικρότερον προσενεχθήσεσθ᾽ αὐτῶι, “‘when you have investigated the truth you will deal with…
Read the full entry →προσφέρω (prospherō) — to bring to.
προσφέρω
(once ποσφέρω, which see), Doric dialect ποτιφέρω Prov. cited in [Refs 1st c.AD+]: future
__A προσοίσω [Refs 5th c.BC+]: Ionic dialect aorist προσένεικα [Refs 5th c.BC+]: Ionic dialect aorist passive προσηνείχθην [Refs]:—bring to or upon, apply to, π. πύργοισι κλιμάκων προσαμβάσεις [Refs 5th c.BC+]; μηχανὰς [τοῖσι τείχεσι] [Refs 5th c.BC+]; π. νόμον, ψήφισμα πρὸς τὴν συγγραφήν bring to bear against.., [Refs 5th c.BC+]; but χέρα τινὶ προσενεγκεῖν lay hands upon.. , [Refs 5th c.BC+]; π. τὰς χεῖρας αὐτοῖς, in hostile sense, [Refs 3rd c.BC+] (but also in a friendly relation, [Refs 5th c.BC+] {προσφεύγω}, and in supplication to the gods, hold out one's hands to, [Refs 2nd c.BC+]; ἀνάγκην or ἀναγκαίην τισὶ π. [Refs 5th c.BC+]; so of surgical or medical treatment, [Refs 5th c.BC+]; πταρμὸν [τῇ λυγγί] [Refs 5th…
προσφέρω
prosphero
from 4314 and 5342 (including its alternate); to bear towards, i.e.
lead to, tender (especially to God), treat:--bring (to, unto), deal
with, do, offer (unto, up), present unto, put to.
see GREEK for 4314
see GREEK for 5342
προσφέρω
v.
I bring to, offer
προσφέρω prospherō 47x
to bear or bring to, Mt. 4:24; 25:20; to bring to or before magistrates, Lk. 12:11; 23:14; to bring near to, apply to, Jn. 19:29; to offer, tender, proffer, as money, Acts 8:18; to offer, present, as gifts, oblations, etc., Mt. 2:11; 5:23; Heb. 5:7; to offer in sacrifice, Mk. 1:44; Lk. 5:14; to offer up any one as a sacrifice to God, Heb. 9:25, 28; 11:17; mid. to bear one’s…
Read the full entry →προσφέρω doric ποτι-φέρω fut. προσοίσω ionic aor. pass. -ενείχθην to bring to or upon, apply to, Lat. applicare, Hdt., Eur., etc.; but, πρ. χεῖρά τινι to lay hands upon one, Pind.; also to offer one's hand, as a friend, Xen.:—without dat. to apply, exhibit, employ, use, βίην Hdt.; πρ. τόλμαν to bring it to bear, Pind.: also, πρ. πόλεμον Hdt.
to add, τί τινι Soph., Eur.; τι πρός τι Hdt.
to present, offer, give, λουτρὰ πατρί Soph.; δῶρα Thuc.; θυσίας NTest.
esp. of meat and drink, to offer, to set before one, Xen.; πρ. τινὶ ἐμπιεῖν καὶ φαγεῖν id. Xen.
to bring forward, quote, cite, Pind.
to bring forward proposals, make an offer, πρ. λόγον or λόγους τινι Hdt., Thuc.: absol., πρ. περὶ ὁμολογίας Hdt., Thuc.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
48 occurrences in the New Testament, rendered 29 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 46 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 109 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.
Τὰς δὲ γοητείας καὶ ἀπάτας αὑτῆς ἡδονὴ τῷ μὲν ἀνδρὶ οὐ τολμᾷ προσφέρειν, τῇ δὲ γυναικὶ καὶ διὰ ταύτης ἐκείνῳ, πάνυ προσφυῶς καὶ εὐθυβόλως·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
τοῦ νῦν καὶ ταῖς προγεγραμμέναις ἑαυτοῦ θυγατράσι Ταμαρῆτι καὶ Θαυβάστι, τῇ μὲν Ταμαρῆτι ἃς προσενήνοχεν αὐτῇ ἔτι πάλαι ὁ αὐτὸς Ψύφις ὃς καὶ Ἁρποχρατίων, διʼ ἧς ἔθετο ἡ Ταμαρῆς
συνγραφὴν γάμου τελειωθεῖσαν διὰ τοῦ αὐτοῦ γραφείου τῷ ἐνάτῳ ἔτει θεοῦ Τραιανοῦ, μεθʼ ἃς προσήνεγκεν αὐτῇ κατὰ τὴν αὐτὴν συμβίωσιν φερνὴν ἀργυρίου δραχμὰς πεντακοσίας , ἁπάσας δραχμὰς χιλίας ἑκατὸν
παρὰ ταῦτα ποιήσῃ. ἐπεὶ δὲ καὶ τοῦτό τινες ἐμέμψαντο ὡς αὐτοὶ μὲν τὰ βιβλία προσφέροντες οἷς ὀφείλουσιν, ἐκείνους δὲ μὴ βουλομένους παρʼ αὐτῶν λαμβάνειν ἵνα τὴν παρολκὴν ἐξωνήσωνται τῷ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word δαιμονίζομαι (i.e., *daimonizomai*) means to be possessed or afflicted by a demon or evil spirit. It is derived from δαίμων (i.e., *daimon*), and is used in the New Testament to describe individuals suffering from severe physical or mental ailments believed to be caused by demons. The term appears in various contexts, indicating a range of afflictions attributed to demonic possession.
δαιμονίζομαι; 1 aor. pass. ptep. δαιμονισθείς ; (Saluwv) ; to be under the power of a demon: ἄλλος κατ᾽ ἄλλην δαιμονίζεται τύχην, Philem. in Stob. ecl. phys. 1 p. 196; of the insane, Plut. symp. 7, 5, 4, and in other later auth. In the N. T. δαιμονιζόμενοι are persons afflicted with especially severe diseases, either bodily or mental (such as paralysis, blindness, deafness, loss of speech, epilepsy, ' melancholy, insanity, ete.), whose bodies in the opinion of the Jews demons (see δαιμόνιον) had entered, and so held possession of them as not only to afflict them with ills, but also to dethrone the reason and take its place themselves; accordingly the possessed were wont to express the mind and consciousness of the demons dwelling in them; and their cure was thought to require the expulsion of the demon — [but on this subject see B.D. Am. ed. s. ν. Demoniacs and reff. there; Weiss, Leben…
Read the full entry →δαιμονίζομαι in its NT sense of being possessed with demons seems to occur only in later Greek. For a form δαιμονιάζω, otherwise unknown, see the Paris Great Magical Papyrus, Leaf | | accession of Nero, P Oxy VII. ro21° (Δ... 54) the Emperor 33°07 (c. A.D. 300) πρὸς δαιμονιαζομένους ΙΤιβήχεως δόκιμον, “for those possessed by demons, an approved charm by Pibechis” (cited by Deissmann ZAZ, p. 251). The normal form occurs in P Leid WY:® (ii/iii a.p.) ἐν (Δ ἐὰν) δαιμονιfopev(w) εἴπῃς Td (ὄνομα), προσάγων τῇ pewl αὐτοῦ θεῖον καὶ ἄσφαλτον, εὐθέως λαλήσει (sc. τὸ δαιμόνιον) κ(αὶ) ἀπελεύσεται. In MGr the act. δαιμονίζω appears, = “" drive mad”: cf. Abbott Songs, p. 224 (no. 47). The derived noun δαιμονισμός occurs in Vettius Valens, [By…
Read the full entry →δαιμονίζομαι (daimonizomai) — be demonised.
δαιμον-ίζομαι,
middle, ={δαιμονάω}, ἄλλος κατ᾽ ἄλλην δαιμονίζεται τύχην each one hath his own fate appointed, [Refs 4th c.BC+]
II. as passive, to be deified, [Refs 5th c.BC+]; active in [Refs 5th c.AD+]
III. to be possessed by a demon or evil spirit, [NT+1st c.AD+]
δαιμονίζομαι
daimonizomai
middle voice from 1142; to be exercised by a dæmon:--have a (be vexed
with, be possessed with) devil(-s).
see GREEK for 1142
δαιμονίζομαι
v.
I am demon-possessed
δαιμονίζομαι daimonizomai 13x
in NT to be possessed, afflicted, vexed, by a demon or evil spirit, i.q. δαιμόνιον ἔχειν, Mt. 4:24; 8:16, 28, 33
δαιμονίζομαι Mid. to be possessed by a demon or evil spirit, NTest.
Verb-PNP-NSM — Verb · present · no voice stated · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PNP-NSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Nominative Number: Singular Gender: Masculine
13 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 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
προσφέρων ταῖς ῥισὶ τοῦ δαιμονιζομένου τὸν δακτύλιον ἔχοντα ὑπὸ τῇ σφραγῖδι ῥίζαν ἐξ ὧν ὑπέδειξε Σολόμων ἔπειτα ἐξεῖλκεν ὀσφρομένῳ διὰ τῶν μυκτήρων τὸ δαιμόνιον, καὶ πεσόντος εὐθὺς τἀνθρώπου μηκέτʼ εἰς αὐτὸν ἐπανήξειν ὥρκου, Σολόμωνός τε μεμνημένος…
The Greek word τυφλός (i.e., *typhlos*) means 'blind' and can refer to both physical and metaphorical blindness. It appears frequently in the New Testament, often in contexts discussing spiritual or mental blindness, as seen in Matthew and John. The term is derived from a root meaning 'to raise a smoke,' suggesting a state of obscurity or darkness.
τυφλός, -od, 6, (τύφω, to raise a smoke; hence prop. ‘darkened by smoke’), fr. Hom. down, Sept. for 11y, blind ; a. prop.: Mt. ix. 27sq.; xi. 5; Mk. viii. 22 sq-; x. 46; Lk. vii. 21sq.; xiv. 13,21; Jn. ix. 1 sq. 13; x. 21, ete. b. as often in prof. auth. fr. Pind. down, mentally dlind: Mt. xv. 14; xxiii. 17,19, 24, 26; Jn. ix. 39-41; Ro. ii. 19; 2 Pet. i. 9; Rev. iii. 17.
τυφλός (tuphlos) — blind.
τυφλός, ή, όν,
blind, once in [Refs 8th c.BC+], frequently in other writers; τυφλὸς ἐκ δεδορκότος [Refs 5th c.BC+]; τ. Ἄρης, Πλοῦτος, [Refs 3rd c.BC+]; τ. ὄψις, ὀφθαλμοί, [Refs 5th c.BC+] blind to.., [Refs 5th c.BC+]; but τ. τῆς προνοίας lacking vision of the future, [Refs]; τὰ τ. τοῦ σώματος, i. e. one's back, [Refs 5th c.BC+]; καὶ τυφλῷ γε δῆλον even a blind man can see that, [Refs 5th c.BC+]
2. of the limbs of the blind, τ. πούς [Refs 5th c.BC+]; [βάκτρον], τοξεύματα, [Refs]
3. metaphorically of the other senses and the mind, τ. ἦτορ [Refs 5th c.BC+]
4. metaphorically, τ. ὄλβος [Refs 5th c.BC+]
τυφλός
tuphlos
from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically
or mentally):--blind.
see GREEK for 5187
τυφλός, ή, όν
Adj
blind
τυφλός τυφλός, ή, όν τύφω blind, Il., etc.:—c. gen., τ. τινος blind to a thing, Xen.:— τὰ τυφλὰ τοῦ σώματος, i. e. one's back, id. Xen.:—of the limbs of the blind, τ. πούς, χείρ Eur.; cf. τυφλόπους.
of things, blind, dark, obscure, Aesch., Soph.; τ. σπιλάδες blind rocks, Anth.
of channels, blind, i. e. closed, choked with mud, Plut.
adv., τυφλῶς ἔχειν πρός τι to be blind to it, Plat.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
52 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 50 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 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.
τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν, ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
Σιεφμοῦς Χαλεῖβις Παψαλις Πρυης σκυτεύς Σωτήριχος Ἱππάλου Σαλάμων Κέννις Ἀσφεῦς Τακωνος Πανκράτης Ὀννῶφρις ἀδελφός Τυφλὸς ἀλέτης Πέτων ὀνηλάτης Σαλάμων Πολῆμις Κεφαλᾶς Νωείτης γίνονται ἄνδρες κζ γεωργῶν πρὸς χώματα ἀνδρῶν
οιπον οφ … … ς οπτον … … ητηι … … ουτω … … τυφλον … … … αι κω … … μεν
Ψενοντῆρις Μάριος Ἰουλίου Τύφλος Ἁρσιήσιος Ψενσενμῖνις Πετεχνοῦμις … η Παβοῦς Ψενπ … η Πετε … υφις Ψενοντήριος Ψεναπάθης
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
κωφός (kōphos) means blunt or dull, and is used metaphorically to describe someone who is deaf or mute. In the New Testament, it appears in contexts referring to both deafness (e.g., Matthew 11:5) and muteness (e.g., Matthew 9:32). The word is derived from a root meaning to beat or pound, reflecting its original sense of being blunted.
κωφός, -7, -dv, (κόπτω to beat, pound), blunted, dull; prop. βέλος, Hom. Il. 11, 390; hence a. blunted (or lamed) in tongue; dumb: Mt. ix. 32 sq.; xii. 22; xv. 30sq.; Lk. i. 22; xi. 14, (Hat. et sqq.; Sept. for obs Hab. ii. 18). b. blunted, dull,in hearing; deaf: Mt. xi. 5; Mk. vii. 32, 37; ix. 25; Lk. vii. 22, (Hom. h. Mere. 92; Aeschyl., Xen., Plat., sqq.; Sept. for wn, Ex. iv. 11; Is. xliii. 8; Ps. xxxvii. (xxxviii.) 14, etc.).* A
κωφός procession of the images of the gods in Egypt, as in P Tor I. 1vil. 21 (B.C, 116) προάγοντας τῆς κωμασίας, BGU I. 1495 (li/iii A.D.) ταῖς κωμασίαις τῶν θεῶν, P Par 69i%- 4 (a.p. 232) (= Chrest. 1. 41) παρέτυχεν κωμασίᾳ ἐξ ἔθους ἀγομέ]νῃ Ἴσιδος θεᾶς μεγίστης, and OGZS 194” (B.C. 42) μετήλλαξε διηνεκῶς πο]ηθῆναι τὰς τῶν κυρίων θεῶν κωμασίας. further Sturzius Déa/. Mac. p. 103 ff., and the classic passage in Clem. Al. Strom. V. vii. p. 354 f. (ed. Stahlin). For κωμαστής cf. P Oxy X. 1265" (A.D. 336) κωμαστοῦ θίων προτομῶν καὶ νίκης αὐτῶν προαγούσης, ““celebrant of the divine images and their advancing victory ”’ (Edd.), with the accompanying note, and for κωμάζω see Deissmann BS p. 237. See Kos. For the history of Cos and of its inscriptions it is sufficient to refer to the important monograph by W. R. Paton and Εν L. Hicks The Inscriptions of Cos, Oxford, 1891. On the acc. Κῶ in Ac…
Read the full entry →κωφός (kōphos) — deaf/mute.
κωφ-ός, ή, όν,
blunt, dull, obtuse, opposed to ὀξύς, κ. βέλος [Refs 8th c.BC+]
II. metaphorically,
II.1. of sound, mute, noiseless, κύματι κωφῷ [Refs 8th c.BC+]; κωφὴν γὰρ δὴ γαῖαν ἀεικίζει is maltreating dumb, senseless earth, [Refs]; τὰ μὲν ἄλλα ἔσκε κωφά the other parts sounded dull, opposed to to the ringing of the hollow parts when struck, [Refs 5th c.BC+]: neuter plural as adverb, κωφὰ δὲ πόντος κεῖτο [Refs 5th c.AD+]; ὁ κ. λιμήν, probably the bay of Munychia, as opposed to to the noisy Piraeus, [Refs 5th c.BC+]; κωφότερος ὁ ψόφος ἔσται, i.e. muffled, [Refs 4th c.BC+]; τῶν μεταλλικῶν κωφότατος [ὁ σίδηρος] rings least, [Refs 1st c.BC+]
κωφός
kophos
from 2875; blunted, i.e. (figuratively) of hearing (deaf) or speech
(dumb):--deaf, dumb, speechless.
see GREEK for 2875
κωφός, ή, όν
Adj
dumb, deaf
κωφός κωφός, ή, όν κόπτω radical sense, blunt, dull, obtuse, κωφὸν βέλος the blunt, dull shaft, opp. to ὀξύ, Il.
metaph.:
dumb, mute, κύματι κωφῷ with dumb wave, before it breaks, id. Il.; κωφὴν γαῖαν ἀεικίζει dishonours the dumb, senseless earth, id. Il.; τὰ μὲν ἄλλα ἔσκε κωφά the other parts of the ground sounded dull, opp. to the ringing of the hollow parts, Hdt.; ὁ κ. λιμήν, prob. the bay of Munychia, as opp. to the noisy Peiraeus, Xen.
after Hom., of men, dumb, Orac. ap. Hdt.: deaf and dumb, id. Hdt.
deaf, Lat. surdus, Hhymn., Aesch., etc.
of the mind, dull, stupid, Lat. fatuus, Soph.; also senseless, unmeaning, κ. καὶ παλαί᾽ ἔπη id. Soph.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
14 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 14 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 10 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.
κωφὸν ἕκαστον ἐργασώμεθα τῶν κακίας μερῶν, ὡς μήτε ἰδίαν ἀφιὲν φωνὴν μήτε συνηχοῦν ἑτέρῳ βλάβης αἴτιον γίνηται.
ἐκ Τεβτύνεως. τῆι ιη τοῦ Θωὺθ τοῦ κβ ἔτους ὀψίτερον τῆς ὥρας Πατῦνιςὁ ἐπικαλούμενος κωφὸς τῶν ἐκ τῆς αὐτῆς κώμης ἐξελήλυθεν ἐπὶ τὴν μητέρα μου Τασῦθιν, δέδωκε αὐτῆι πληγὰς
v … ακα … ἠπητὴς κωφὸς γείτων Μύσθου νομογράφου Φιλαδελφείας δραχμαὶ δ … Ὡριγένης Ὡριγένους ἠπητὴς Θεσμοφορίου γείτων δραχμαὶ δ
Εὐτρόπιος Νιλάμμων Φῆλιξ Γοργόνιος Ἰρηναῖος Γοργόνιος Ιμβαρις Νῖλος Σωτηρικός Σεραπίων Μαυρίκιος Κωφός Ζώσιμος Καλλίνικος Μαρτύριος Γοργόνιος Σεραπίων
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
θεραπεύω (therapeuō) means to serve, attend to, or heal. It is used in both a medical context, referring to curing or treating diseases, and in a broader sense of serving or honoring others, including divine service. In the New Testament, it appears in various passages such as Matthew 4:23 and Acts 17:25. Some lexicons note its use in a worship context, while others emphasize its medical implications.
θεραπεύω,
[in LXX for ישׁב, etc.;]
to do service, serve: c. acc. pers., pass., Ac 17:25.
As medical term, to treat (MM, Exp., xv), cure, heal: Mt 12:10, Mk 6:5, Lk 6:7, al.; c. acc. pers., Mt 4:24, Mk 1:34, al.; seq. ἀπό, Lk 5:15 6:18 7:21 8:2, 43; θ. νόσον (μαλακίαν), Mt 4:23, al.
SYN.: ἰάομαι (v. Field, Notes, 60; MM, Exp., l.c.).
θεραπεύω ; impf. ἐθεράπευον ; fut. θεραπεύσω ; 1 aor. ἐθεράπευσα; Pass., pres. θεραπεύομαι ; impf. ἐθεραπευόμην; pf. ptep. τεθεραπευμένος ; 1 aor. ἐθεραπεύθην ; (Oepay, i. 4. θεράπων) ; fr. Hom. down ; 1. to serve, do service: τινά, to one; pass. θεραπ. ὑπό τινος, Acts xvii. 25. 2: to heal, cure, restore to health: Mt. xii.10; Mk. vi.5; Lk. vi. 7; ix. 6; xiii. 14; xiv. 3; τινά, Mt. iv. 24; viii. 7, 16, ete.; Mk. i. 34; iii. 10; Lk. iv. 23; x. 9; pass., Jn. v. 10; Acts iv. 14; v.16, etc.; τινὰ aro Tivos, to cure one of any disease, Lk. vii. 21; pass., Lk. v.15; viii. 2; θεραπεύειν νόσους, μαλακίαν: Mt. iv. 23; ix. 35; x. 1; Mk. iii. 15 [R GL, Tr mrg. in br.]; Lk. ix. 1; a wound, pass., Rev. xiii. 3, 12.
θεραπεύω (therapeuō) — to serve/heal.
θερᾰπ-εύω,
later also θᾰρᾰπεύω (which see), future -εύσω[Refs 5th c.BC+]:—middle, future -εύσομαι[Refs]: aorist ἐθεραπευσάμην [Refs 4th c.BC+]:—passive, future -ευθήσομαι[Refs]: future middle in passive sense, [Refs 5th c.BC+]: aorist ἐθεραπεύθην [Refs]:—to be an attendant, do service, once in [Refs 8th c.BC+]:—middle, [Refs]
II. do service to the gods, ἀθανάτους, θεοὺς θ., [Refs 8th c.BC+]; Διόνυσον, Μούσας, [Refs 5th c.BC+]; θ. Φοίβου ναούς serve them, [Refs]: absolutely, worship, [Refs 5th c.BC+]; do service or honour to one's parents, [Refs 5th c.BC+]; serve, wait upon a master, [Refs 5th c.BC+]; θ. τὰς θήκας reverence men's graves, [Refs 5th c.BC+]
θεραπεύω
therapeuo
from the same as 2324; to wait upon menially, i.e. (figuratively) to
adore (God), or (specially) to relieve (of disease):--cure, heal,
worship.
see GREEK for 2324
θεραπεύω
v.
I care for, attend, serve, heal
θεραπεύω therapeuō 43x
to heal, cure, Mt. 4:23, 24; 8:16; pass. to receive service, Acts 17:25; to serve, minister to, render service and attendance; to render divine service, worship, Acts 17:25
θεραπεύω θεράπων to be an attendant, do service, Od.
to do service to the gods, Lat. colere deos, Hes., Hdt., attic:— to do service or honour to one's parents or masters, Eur., Plat.
to serve, court, pay court to, τινά Hdt., Ar., etc.; and in bad sense, to flatter, wheedle, Thuc.: to conciliate, id. Thuc.; τὸ θεραπεῦον ῀ οἱ θεραπεύοντες, id. Thuc.
of things, to consult, attend to, Lat. inservire, id. Thuc.; ἡδονὴν θερ. to indulge one's love of pleasure, Xen.; τὰς θύρας τινὸς θερ. to wait at a great man's door, id. Xen.
to take care of, provide for men, of the gods, id. Xen.
of things, to attend to, provide for, Soph., Thuc., etc.
θερ. τὸ σῶμα to take care of one's person, Lat. cutem curare, Plat.
to treat medically, to heal, cure, Thuc., Xen.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
44 occurrences in the New Testament, rendered 14 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 43 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
κἀκεῖνος μὲν σωφροσύνῃ, χαλκῷ ὄφει, θεραπεύεται γενομένῃ ὑπὸ τοῦ σοφοῦ Μωυσέως, οὗτος δὲ ὑπὸ τοῦ θεοῦ ποτίζεται κάλλιστον ποτὸν σοφίαν ἐκ τῆς πηγῆς, ἣν αὐτὸς ἐξήγαγεν ἀπὸ τῆς ἑαυτοῦ σοφίας.
τοῦ κατὰ τὰς ὄψεις πάθους ἐμποδὼν ἦν αὐτῷ θεραπεύειν τὸν θεὸν ἐκέλευσεν ἐξελθεῖν ἐπὶ κυνηγέσιον καὶ θηρασάμενον ὅσα ἂν αὐτῷ δυνατὸν γίνηται παρασκευάσαι δεῖπνον, ἵνα μετὰ τοῦτο ἱκετεύσῃ τὸν θεὸν σύμμαχον αὐτῷ καὶ συνεργὸν εἰς ἅπαντα παρεῖναι τὸν…
οὐ πᾶν τραῦμα τῇ αὐτῇ ἐμπλάστρῳ θεραπεύεται.
θεραπείας Ζήνωνος τ … … … υ Ἁρμάιν καὶ ρε Σισούχου καὶ Στέφανον καὶ θεραπεύειν τοὺς τρεῖς , αὐτὸν δὲ μη … εια ἐρρ … , Φῶφι κθ.
ἐπιδὼνοὖν ταύτην ἐπακολουθοῦντος τοῦ ὑπηρέτου εὗρον ἐπὶ τῷ μέσῳ δακτύλῳ τραῦμα , ὃ καὶ θεραπεύω, καὶ συνδρομὴν αἵματος ἐπὶ τῷ μαστῷ καὶ ἐξεμοῦσαν καὶ πυρέττουσαν. διὸ προσφωνῶ. ἔτους ιε
τῶν Διοσκούρων τῆς κτήσεως σου καὶ ᾠκοδόμηται αὐτῶν ὁ τόπος καὶ Ἄρειος ὁ κωλοπλάστης θεραπεύει αὐτοὺς καὶ ἔλεγεν ὅτι, ἐὰν Ἀπολλώνιός μοι γράψῃ περὶ αὐτῶν, θεραπεύσω προῖκα. ἀξιώσεις οὖν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ὥστε is a conjunction that expresses result, often translated as 'so that' or 'therefore.' It can be used with infinitives to indicate intended outcomes, as well as with indicative and subjunctive moods. The New Testament frequently employs hōste to connect actions and their consequences, appearing in various contexts, including teachings and narratives.
ὥστε. 1. For the construction c. inf. denoting result ‘‘so as to,” the stress being laid on the dependence of the result on its cause (cf. Mt 834, Lk 439, a/.) we may cite BGU I. 2718 (ii/A.D.) (= Selections, p. 101) καθ᾽ ἡμέραν προσδεχόμ[ε]θα διμι[σ]σωρίαν, ὥστε ἕως σήμερον μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου, ‘‘daily we are waiting for our discharge, so that up till to-day no one of us in the corn service has been let go,” P Oxy X. 127914 (A.D. 139) ἐπιδέχομαι μισθώσασθαι ἐκ τοῦ δημοσίου. . . ἀρούρας τρεῖς... ὥστε κατ᾽ ἔτος σπεῖραι καὶ ξυλαμῆσαι οἷς ἐὰν αἱρῶμαι, “1 consent to lease from the State three arourae, on condition that I may sow and plant the land with any crop which I choose” (Edd.), 24. 12557 (A.D. 292) ἐπειθεμένου σου ἡμῖν ὥστε ἐν ἀσφαλεῖ ἔχειν τοὺς καρποὺς ἐν ταῖς ἁλωνίαις, “‘having been enjoined by you to keep in safety the crops at the threshing floors” (Edd.), 26. VI.…
Read the full entry →ὥστε (hōste) — so.
ὥστε,
as adverb, bearing the same relation to ὡς as ὅστε to ὅς, and used by [Refs 8th c.BC+] more frequently than ὡς in similes, when it is commonly written divisim, and is relative to a demonstrative ὥς: sometimes with present Indic., [Refs 8th c.BC+]: sometimes with aorist, ὥς τε λέων ἐχάρη [Refs]subjunctive present or aorist, [Refs 8th c.BC+]: all three usages combined in one simile, with varied construction, [Refs 8th c.BC+]:—the verb is sometimes omitted, λάμφ᾽ ὥς τε στεροπή [Refs] is chiefly Epic dialect [Refs 5th c.BC+], but it occurs in [Refs 7th c.BC+]
II. to mark the power or virtue by which one does a thing, as being, inasmuch as, like{ἅτε}, τὸν δ᾽ ἐξήρπαξ᾽ Ἀφροδίτη ῥεῖα μάλ᾽, ὥ. θεός [Refs 8th c.BC+]; ὥ. περὶ ψυχῆς since it was for life, [Refs 8th…
ὥστε
hoste
from 5613 and 5037; so too, i.e. thus therefore (in various relations
of consecution, as follow):--(insomuch) as, so that (then), (insomuch)
that, therefore, to, wherefore.
see GREEK for 5613
see GREEK for 5037
ὥστε
Cj.
so that, therefore
ὥστε as adv., bearing the same relation to ὡς, as ὅστε to ὅς, and used by Hom. more frequently than ὡς in similes; rare in attic Poets, κατώρυχες δ᾽ ἔναιον ὥστ᾽ ἀήσυροι μύρμηκες Aesch., etc.
as, as being, like ἅτε, Lat. utpote, ῥεῖα μάλ᾽, ὥστε θεός very easily, as being a goddess, Il.; ὥστε περὶ ψυχῆς since it was for life, Od.; ὥστε ταῦτα νομίζων Hdt.
as Conjunction, to express the result or effect of the action in the principal clause:
with Inf. so as to do a thing, εἰ δέ σοι θυμὸς ἐπέσσυται, ὥστε νέεσθαι if thy heart is bent upon returning, Il.; οὐ τηλίκος, ὥστε πιθέσθαι not of such age as to obey, Od.; freq. in attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
83 occurrences in the New Testament, rendered 12 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 84 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
οὐ γὰρ ὡς πέφυκεν ὁ θεὸς εὖ ποιεῖν, οὕτως καὶ τὸ γινόμενον εὖ πάσχειν, ἐπεὶ τοῦ μὲν αἱ δυνάμεις ὑπερβάλλουσι, τὸ δ’ ἀσθενέστερον ὂν ἢ ὥστε δέξασθαι τὸ μέγεθος αὐτῶν ἀπεῖπεν ἄν, εἰ μὴ διεμετρήσατο σταθμησάμενος εὐαρμόστως ἑκάστῳ τὸ ἐπιβάλλον.
οὐ γὰρ εὐνόουν τοῖς Χαναναίοις οἱ περὶ τὸν Ἴσακον, ὥστε ἐπὶ τοῖς πρότερον αὐτοῦ γάμοις δυσχερῶς διακειμένων εἰς τὸ ἐκείνοις κεχαρισμένον τὴν Βασεμάθην παρέλαβεν μάλιστα περὶ αὐτὴν σπουδάσας.
μὴ δῶμεν τῇ ἑαυτῶν ψυχῇ ἄνεσιν, ὥστε ἔχειν αὐτὴν ἐξουσίαν μετὰ ἁμαρτωλῶν καὶ πονηρῶν συντρέχειν, μήποτε ὁμοιωθῶμεν αὐτοῖς.
σε ὑπὲρ … καὶ ὑπὲρ τοῦ δικαίου πέσηι, ὅ γέγραφά σοι διὰ τῆς συγγραφῆς, ὥστε ἐμὲ ἐπιτελέσαι, ἐγὼ ἐπιτελέσω ἄνευ λόγου παντὸς οὑτινοσοῦν τοῦ πρός σε· ἔγραψεν ὁ δεῖνα
Χοίακ ι ἀρτάβαι κ, λοιπὸν κδ ὧν ἀποδημοῦντός μού εἰς Πτολεμαίδα τὸ β Μυρσίνη ὥστε Ἑρμοκράτει τραπεζίτηι δέδωκεν ἀρτάβας 𐅵 Παχὼν β διʼ ἐμοῦ ἀρτάβαι δ γίνονται δ 𐅵
ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς ἔθεντο μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word τυφλός (i.e., *typhlos*) means 'blind' and can refer to both physical and metaphorical blindness. It appears frequently in the New Testament, often in contexts discussing spiritual or mental blindness, as seen in Matthew and John. The term is derived from a root meaning 'to raise a smoke,' suggesting a state of obscurity or darkness.
τυφλός, -od, 6, (τύφω, to raise a smoke; hence prop. ‘darkened by smoke’), fr. Hom. down, Sept. for 11y, blind ; a. prop.: Mt. ix. 27sq.; xi. 5; Mk. viii. 22 sq-; x. 46; Lk. vii. 21sq.; xiv. 13,21; Jn. ix. 1 sq. 13; x. 21, ete. b. as often in prof. auth. fr. Pind. down, mentally dlind: Mt. xv. 14; xxiii. 17,19, 24, 26; Jn. ix. 39-41; Ro. ii. 19; 2 Pet. i. 9; Rev. iii. 17.
τυφλός (tuphlos) — blind.
τυφλός, ή, όν,
blind, once in [Refs 8th c.BC+], frequently in other writers; τυφλὸς ἐκ δεδορκότος [Refs 5th c.BC+]; τ. Ἄρης, Πλοῦτος, [Refs 3rd c.BC+]; τ. ὄψις, ὀφθαλμοί, [Refs 5th c.BC+] blind to.., [Refs 5th c.BC+]; but τ. τῆς προνοίας lacking vision of the future, [Refs]; τὰ τ. τοῦ σώματος, i. e. one's back, [Refs 5th c.BC+]; καὶ τυφλῷ γε δῆλον even a blind man can see that, [Refs 5th c.BC+]
2. of the limbs of the blind, τ. πούς [Refs 5th c.BC+]; [βάκτρον], τοξεύματα, [Refs]
3. metaphorically of the other senses and the mind, τ. ἦτορ [Refs 5th c.BC+]
4. metaphorically, τ. ὄλβος [Refs 5th c.BC+]
τυφλός
tuphlos
from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically
or mentally):--blind.
see GREEK for 5187
τυφλός, ή, όν
Adj
blind
τυφλός τυφλός, ή, όν τύφω blind, Il., etc.:—c. gen., τ. τινος blind to a thing, Xen.:— τὰ τυφλὰ τοῦ σώματος, i. e. one's back, id. Xen.:—of the limbs of the blind, τ. πούς, χείρ Eur.; cf. τυφλόπους.
of things, blind, dark, obscure, Aesch., Soph.; τ. σπιλάδες blind rocks, Anth.
of channels, blind, i. e. closed, choked with mud, Plut.
adv., τυφλῶς ἔχειν πρός τι to be blind to it, Plat.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
52 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 50 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 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.
τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν, ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
Σιεφμοῦς Χαλεῖβις Παψαλις Πρυης σκυτεύς Σωτήριχος Ἱππάλου Σαλάμων Κέννις Ἀσφεῦς Τακωνος Πανκράτης Ὀννῶφρις ἀδελφός Τυφλὸς ἀλέτης Πέτων ὀνηλάτης Σαλάμων Πολῆμις Κεφαλᾶς Νωείτης γίνονται ἄνδρες κζ γεωργῶν πρὸς χώματα ἀνδρῶν
οιπον οφ … … ς οπτον … … ητηι … … ουτω … … τυφλον … … … αι κω … … μεν
Ψενοντῆρις Μάριος Ἰουλίου Τύφλος Ἁρσιήσιος Ψενσενμῖνις Πετεχνοῦμις … η Παβοῦς Ψενπ … η Πετε … υφις Ψενοντήριος Ψεναπάθης
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
κωφός (kōphos) means blunt or dull, and is used metaphorically to describe someone who is deaf or mute. In the New Testament, it appears in contexts referring to both deafness (e.g., Matthew 11:5) and muteness (e.g., Matthew 9:32). The word is derived from a root meaning to beat or pound, reflecting its original sense of being blunted.
κωφός, -7, -dv, (κόπτω to beat, pound), blunted, dull; prop. βέλος, Hom. Il. 11, 390; hence a. blunted (or lamed) in tongue; dumb: Mt. ix. 32 sq.; xii. 22; xv. 30sq.; Lk. i. 22; xi. 14, (Hat. et sqq.; Sept. for obs Hab. ii. 18). b. blunted, dull,in hearing; deaf: Mt. xi. 5; Mk. vii. 32, 37; ix. 25; Lk. vii. 22, (Hom. h. Mere. 92; Aeschyl., Xen., Plat., sqq.; Sept. for wn, Ex. iv. 11; Is. xliii. 8; Ps. xxxvii. (xxxviii.) 14, etc.).* A
κωφός procession of the images of the gods in Egypt, as in P Tor I. 1vil. 21 (B.C, 116) προάγοντας τῆς κωμασίας, BGU I. 1495 (li/iii A.D.) ταῖς κωμασίαις τῶν θεῶν, P Par 69i%- 4 (a.p. 232) (= Chrest. 1. 41) παρέτυχεν κωμασίᾳ ἐξ ἔθους ἀγομέ]νῃ Ἴσιδος θεᾶς μεγίστης, and OGZS 194” (B.C. 42) μετήλλαξε διηνεκῶς πο]ηθῆναι τὰς τῶν κυρίων θεῶν κωμασίας. further Sturzius Déa/. Mac. p. 103 ff., and the classic passage in Clem. Al. Strom. V. vii. p. 354 f. (ed. Stahlin). For κωμαστής cf. P Oxy X. 1265" (A.D. 336) κωμαστοῦ θίων προτομῶν καὶ νίκης αὐτῶν προαγούσης, ““celebrant of the divine images and their advancing victory ”’ (Edd.), with the accompanying note, and for κωμάζω see Deissmann BS p. 237. See Kos. For the history of Cos and of its inscriptions it is sufficient to refer to the important monograph by W. R. Paton and Εν L. Hicks The Inscriptions of Cos, Oxford, 1891. On the acc. Κῶ in Ac…
Read the full entry →κωφός (kōphos) — deaf/mute.
κωφ-ός, ή, όν,
blunt, dull, obtuse, opposed to ὀξύς, κ. βέλος [Refs 8th c.BC+]
II. metaphorically,
II.1. of sound, mute, noiseless, κύματι κωφῷ [Refs 8th c.BC+]; κωφὴν γὰρ δὴ γαῖαν ἀεικίζει is maltreating dumb, senseless earth, [Refs]; τὰ μὲν ἄλλα ἔσκε κωφά the other parts sounded dull, opposed to to the ringing of the hollow parts when struck, [Refs 5th c.BC+]: neuter plural as adverb, κωφὰ δὲ πόντος κεῖτο [Refs 5th c.AD+]; ὁ κ. λιμήν, probably the bay of Munychia, as opposed to to the noisy Piraeus, [Refs 5th c.BC+]; κωφότερος ὁ ψόφος ἔσται, i.e. muffled, [Refs 4th c.BC+]; τῶν μεταλλικῶν κωφότατος [ὁ σίδηρος] rings least, [Refs 1st c.BC+]
κωφός
kophos
from 2875; blunted, i.e. (figuratively) of hearing (deaf) or speech
(dumb):--deaf, dumb, speechless.
see GREEK for 2875
κωφός, ή, όν
Adj
dumb, deaf
κωφός κωφός, ή, όν κόπτω radical sense, blunt, dull, obtuse, κωφὸν βέλος the blunt, dull shaft, opp. to ὀξύ, Il.
metaph.:
dumb, mute, κύματι κωφῷ with dumb wave, before it breaks, id. Il.; κωφὴν γαῖαν ἀεικίζει dishonours the dumb, senseless earth, id. Il.; τὰ μὲν ἄλλα ἔσκε κωφά the other parts of the ground sounded dull, opp. to the ringing of the hollow parts, Hdt.; ὁ κ. λιμήν, prob. the bay of Munychia, as opp. to the noisy Peiraeus, Xen.
after Hom., of men, dumb, Orac. ap. Hdt.: deaf and dumb, id. Hdt.
deaf, Lat. surdus, Hhymn., Aesch., etc.
of the mind, dull, stupid, Lat. fatuus, Soph.; also senseless, unmeaning, κ. καὶ παλαί᾽ ἔπη id. Soph.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
14 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 14 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 10 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.
κωφὸν ἕκαστον ἐργασώμεθα τῶν κακίας μερῶν, ὡς μήτε ἰδίαν ἀφιὲν φωνὴν μήτε συνηχοῦν ἑτέρῳ βλάβης αἴτιον γίνηται.
ἐκ Τεβτύνεως. τῆι ιη τοῦ Θωὺθ τοῦ κβ ἔτους ὀψίτερον τῆς ὥρας Πατῦνιςὁ ἐπικαλούμενος κωφὸς τῶν ἐκ τῆς αὐτῆς κώμης ἐξελήλυθεν ἐπὶ τὴν μητέρα μου Τασῦθιν, δέδωκε αὐτῆι πληγὰς
v … ακα … ἠπητὴς κωφὸς γείτων Μύσθου νομογράφου Φιλαδελφείας δραχμαὶ δ … Ὡριγένης Ὡριγένους ἠπητὴς Θεσμοφορίου γείτων δραχμαὶ δ
Εὐτρόπιος Νιλάμμων Φῆλιξ Γοργόνιος Ἰρηναῖος Γοργόνιος Ιμβαρις Νῖλος Σωτηρικός Σεραπίων Μαυρίκιος Κωφός Ζώσιμος Καλλίνικος Μαρτύριος Γοργόνιος Σεραπίων
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
λαλέω (laleo) means to talk or speak, often implying a vocal utterance. It can refer to both human speech and the sounds made by animals or inanimate objects. The New Testament uses it in various contexts, such as to convey messages or make declarations (e.g., Matthew 9:33). Notably, it differs from λέγω (lego), which focuses more on the meaning of what is said.
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 →λαλέω, -@; impf. 3 pers. sing. ἐλάλει, plur. ἐλάλουν; fut. AaAjow; 1 aor. ἐλάλησα; pf. λελάληκα; Pass., pres. λαλοῦμαι; pf. λελάλημαι; 1 aor. ἐλαλήθην; 1 fut. λαληθήcopa; [ἴτ. Soph. down]; found in bibl. Grk. much more freq. than in prof. auth., in Sept. times without number for 739 or 135, more rarely for V8; prop. to uller a sound (ef. [onomatop. /a-/a, ete.] Germ. lallen), to emit a voice, make one’s self heard ; hence to utter or form words with the mouth, to speak, haying reference to the sound and pronunciation of the words and in general the form of what is uttered, while λέγω refers to the meaning and substance of what is spoken; hence λαλεῖν is employed not only of men, esp. when chatting and prattling, but also of animals (of birds, Mosch. 3, 47 ; of locusts, Theoer. 5, 34; λαλοῦσι μέν, οὐ φράζουσι δέ, of dogs and apes, Plut. mor. ii. p. 909 a.), and so of inanimate things (as…
Read the full entry →λαλέω. In P Amh II. 1315 (early ii/A.D.) a brother writes to his sister with reference to the management of certain family property, stating that he will remain where he is until he learns that all is safely settled, and adding—eédml{w δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will, to escape from the talking and after the fifteenth to return home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections, p- 103) where the naughty boy writes to his father— οὐ θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you refuse to take me along with you to Alexandria, I won’t write you a letter, or speak to you, or wish you health henceforth,” P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦνTos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav) σου…
Read the full entry →λαλέω (laleō) — to speak.
λᾰλ-έω,
talk, chat, prattle, ἕπου καὶ μὴ λάλει [Refs 5th c.BC+]: with dative, talk to one, λαλῶν ἐν ταῖς ὁδοῖς σεαυτῷ [Refs 5th c.BC+]; opposed to λέγω, λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν [Refs 5th c.BC+]; λαλῶν μὲν.., λέγων δέ.. [Refs 4th c.BC+]
__b generally, talk, speak, [Refs 5th c.BC+]
2. talk of, τινα [Refs 3rd c.BC+]:—passive, πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον [Refs 5th c.BC+]
3. in later writers, ={λέγω}, speak, λαλεῖ οὐθὲν τῶν ἄλλων ζῴων πλὴν ἀνθρώπου [NT+5th c.BC+]; χειρσὶν ἅπαντα λαλήσας, of a pantomime, [NT+3rd c.BC+]passive, λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν it shall be told thee.., [NT]
λαλέω
laleo
a prolonged form of an otherwise obsolete verb; to talk, i.e. utter
words:--preach, say, speak (after), talk, tell, utter. Compare 3004.
see GREEK for 3004
λαλέω
v.
I speak, say
λαλέω laleō 296x
to make vocal utterance; to babble, to talk; in NT absol. to exercise the faculty of speech, Mt. 9:33; to speak, Mt. 10:20; to hold converse with, to talk with, Mt. 12:46; Mk. 6:50; Rev. 1:12; to discourse, to make an address, Lk. 11:37; Acts 11:20; 21:39; to make announcement, to make a declaration, Lk. 1:55; to make mention, Jn. 12:41; Read the full entry →
λαλέω λαλός to talk, chat, prattle, babble, Ar., etc.:—generally, to talk, say, Soph.
c. acc. to talk of, Theocr.
in late Gr., just like λέγω, to speak, NTest., Thuc.:—Pass., λαληθήσεταί σοι it shall be told thee, NTest.
the proper sense, to chatter, is sometimes opp. to articulate speech, as of monkeys, λαλοῦσι μὲν φράζουσι δὲ οὔ Plut.; of locusts, to chirp, Theocr.
of musical sounds, αὐλῶι λαλεῖν id. Theocr.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
298 occurrences in the New Testament, rendered 81 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 298 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 661 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.
διὰ τοῦτο Μωυσῆν ἀνακέκληκε καὶ ἐλάλησεν αὐτῷ ὁ θεός.
καὶ τοῦ θεοῦ φθεγξαμένου πάλιν ἀκούσας ἠξίου λαλεῖν ἐπὶ τοῖς χρωμένοις·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ἀπαιτεῖς τὴν ἐνμένουσαν ἐν τῇ οἰκίᾳ σου τὸ ἐνοίκιον. ἵνα εὕρωμεν καὶ ἡμεῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Κουπανηοῦτι ἐπιστολήν, προστάξας, ἵνα εὕρῃ εὔλογον πρὸς αὐτὴν λαλῆσαι. θερμῶς ἀσπάζεταί σε
περὶ ἀργυρωματίων σὺν Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι·
περὶ τῶν ὀσπριδίων. περὶ τούτου οὐδὲν τετέλεσται. τὴν γὰρ ἀτιμίαν Θέων σοι κατʼ ὄψιν λαλήσει. ταχέως οὖν σπεῦσον, ὡς ἔγραψας, πρὸς ἡμᾶς γενέσθαι. ἀσπάζονταί σε οἱ ἐν οἴκωι πάντες.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word βλέπω (i.e., *blepo*) primarily means 'to see' or 'to look at,' encompassing both physical sight and metaphorical perception. It appears in various contexts in the New Testament, such as in Matthew 12:22 and Acts 9:9, where it denotes both literal and figurative understanding. The word can also imply caution or attention, as seen in references to 'bewaring' in Mark 8:15. No significant disagreements among lexicons were noted.
βλέπω ; [impf. ἔβλεπον] ; fut. βλέψω ; 1 aor. ἔβλεψα ; [pres. pass. βλέπομαι]; Sept. for ANI, 739, Tin, wan; in Grk. writ. fr. Aeschyl. down; to see, discern; al with the bodily eye; a. to be possessed of sight, have the power of seeing, opp. to τυφλός : Mt. xii. 22: xiii. 16; xy. 31; Jn. ix. 7, 15,19, 25; Acts ix. 9; Ro. xi. 8, 10; Rev. iii. 18, ete. (Soph. Oed. Col. 73; Arstph. Plut. 15; Xen. mem. 1, 3,4; Ael. v. h. 6, 12, ete. Ex. iv. 11; xxiii. 8, ete. Tob. xi. 15). τὸ βλέπειν sight, the power of seeing, Lk. vii. 21 (GL TTrWHom. τό). b. to perceive by the use of the eyes, to see, look, descry; a. absol.: βλεπόντων αὐτῶν while they were looking, Acts i. 9; [xxii 11 Trmrg. WH mrg.]; ἔρχου καὶ βλέπε, Rec. in Rev. vi. 1, 3, 5, 7. β. with ace. of pers. or thing: Mt. vii. 3; xi. 4; xxiv. 2; Mk. v. 31; viii. 23sq.; xiii. 2; Lk. vi. 41; xxiv. 12[T om. L Tr br. WH reject the vs.]; Jn.i. 29…
Read the full entry →βλέπω. The papyri have added a perfect to the paradigm of this verb: it proves to have been βέβλοφα (P Lond 422!—R.c., 168) (=Witkowski?, p. 63) (see under ἐμβλέπω). It is hard to believe that a form so correct historically, and so distant from any obvious analogy, can be anything but a genuine survival, even if it does meet us only ἴῃ ἃ woman’s letter from Ptolemaic Egypt. If this inference is justifiable, the word has a moral for the argument from silence. Βλέπω has primarily the physical sense, as distinguished from ὁρῶ (cf. our cognate ware): this is well seen in ἀναβλέπω = recover sight. Usage bears this out. Thus P Par 445 (B.c. 153) (= Witkowski?, p. 83) has βλέπω Μενέδημον κατατρέχοντά pe coming after ἐγὼ yap ἐνύπνια ὁρῶ πονηρά. Soin P Hal I. 85 (B.C. 232) a man is incapacitated—8.a τὸ μὴ βλέπειν τὰς νύκτας, and in P Oxy I. 399 (a.p. 52) ὀλίγον βλέπων = ** shortsighted.” An…
Read the full entry →βλέπω (blepō) — to see.
βλέπω,
[Refs 6th c.BC+]: imperfect ἔβλεπον [Refs]: future βλέψομαι [Refs 4th c.BC+], Doric dialect infinitive βλεψεῖσθαι [LXX+2nd c.AD+]aorist ἔβλεψα (see. below): perfect βέβλεφα (ἀπο-) [Refs 5th c.AD+]; βέβλοφα (ἐμ-) [Refs 2nd c.AD+] —passive, aorist ἐβλέφθην (προσ-) [Refs 1st c.AD+]perfect βέβλεμμαι to be supplied in [Refs 2nd c.AD+] —chiefly in present and aorist active in early writers: middle (except future) and passive only late:—see, have the power of sight (distinct from ὁρῶ perceive, be aware of,[Refs 5th c.BC+]; μὴ βλέπων ὁ μάντις ᾖ lest he see too clearly, [Refs 5th c.BC+]; ὁ βλέπων the seer, Hebraism in [LXX]; ὀλίγον βλέπων short- sighted, [Refs 1st c.AD+]
Read the full entry →βλέπω
blepo
a primary verb; to look at (literally or figuratively):--behold,
beware, lie, look (on, to), perceive, regard, see, sight, take heed.
Compare 3700.
see GREEK for 3700
βλέπω
v.
I look, see
βλέπω blepō 133x
to have the faculty of sight, to see, Mt. 12:22; to exercise sight, to see, Mt. 6:4; to look towards or at, Mt. 22:16; to face, Acts 27:12; to take heed, Mt. 24:4; in NT, βλέπειν ἀπό, to beware of, shun, Mk. 8:15; trans., to cast a look on, Mt. 5:28; to see, behold, Mt. 13:17; to observe, Mt. 7:3; to have an eye to, see to, Mk.…
Read the full entry →βλέπω to see, have the power of sight, Soph.; μὴ βλέπηι ὁ μάντις lest he see too clearly, id. Soph.
to look, εἴς τινα or τι, Aesch., etc.; πῶς βλέπων; with what face? Soph.;—with an adv., ἐχθρῶς βλ. πρός τινα Xen.:—foll. by a noun, φόβον βλ. to look terror, i. e. to look terrible, Aesch.; ἔβλεψε νᾶπυ looked mustard, Ar.; πυρρίχην βλέπων looking like a war-dancer, id. Ar.; πεφροντικὸς βλέπειν to look thoughtful, Eur.
to look to some one from whom help is expected, Soph.; εἴς τινα id. Soph., etc.:— of places, οἰκία πρὸς μεσημβρίαν βλέπουσα looking towards the south, Xen.
to look longingly, expect eagerly, c. inf., Ar.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
136 occurrences in the New Testament, rendered 51 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 133 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 68 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.
βλέπει γὰρ ἑκάτερος, ὁ μὲν τὰ νοητά, ὁ δὲ τὰ αἰσθητά·
βλέπων δὲ τὸν Ἄδαμον οὐκ ἔχοντα κοινωνίαν πρὸς τὸ θῆλυ καὶ συνδιαίτησιν, οὐδὲ γὰρ ἦν, ξενιζόμενον δʼ ἐπὶ τοῖς ἄλλοις ζῴοις οὕτως ἔχουσι, μίαν αὐτοῦ κοιμωμένου πλευρὰν ἐξελὼν ἐξ αὐτῆς ἔπλασε γυναῖκα.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
με … ἕως ἑαυτὸν αὐτὸν vestiges ποιήσω, εἰ δὲ μὴ ἐμβέβηκεν. ἔρρωσο. βλέπε με πῶς ἡ μήτηρ ἡμῶν ἔσφαξε χάριν τοῦ χειρογράφου … ω … αφ
Σεβαστῆι. ἀπελύθη ὑπὸ Γναίου Οὐεργιλλίου Καπίτωνος τοῦ ἡγεμόνος ἀμφοτέρων Τρύφων Διονυσίου γέρδιος, ὑποκεχυμένος ὀλίγον βλέπων, τῶν ἀπʼ Ὀξυρύγχων τῆς μητροπόλεως. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπικέκριται ἐν…
ἐὰν δὲ μὴ μέλλῃς ἔρχεσθαι, πάλιν μοι ἐξαυτῆς φάσιν πέμψον, ἵνα ὧδε αὐτὰ ἀναβάλω. βλέπε οὖν, μὴ ἄλλως ποιήσῃς. ἔρρωσο. ἔτους β Σερουίου Γάλβα Αὐτοκράτορος Καίσαρος Σεβαστοῦ, Φαῶφι θ.