Matthew 12:41 — Word Study
N1904Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
BSA[The] menanēr [inhabitants, people] of NinevehNineuitēs [a city in ancient Assyria] will stand upanistēmi▸ [rise, arise] inen theho judgmentkrisis [day of reckoning, divine verdict] withmeta <the>ho generationgenea [people living at the same time, contemporaries] thisohutos andkai will condemnkatakrinō▸ [judge against, find guilty] it,autos forhoti they repentedmetanoeō▸ [turned from sin, changed their minds] ateis theho preachingkērugma [proclamation, message] of Jonah;Iōnas [a prophet, messenger of God] andkai beholdhoraō▸ greaterpolus than JonahIōnas [the prophet] here.hōde [present, among them]
| Greek | English | Parsing |
|---|---|---|
| Ἄνδρες | [The] men | Noun, nominative, plural |
| Νινευῖται | of Nineveh | Noun, nominative, plural |
| ἀναστήσονται | will stand up | Verb, future, middle |
| ἐν | in | Preposition |
| τῇ | the | Article, dative, singular |
| κρίσει | judgment | Noun, dative, singular |
| μετὰ | with | Preposition |
| τῆς | <the> | Article, genitive, singular |
| γενεᾶς | generation | Noun, genitive, singular |
| ταύτης | this | Demonstrative pronoun, genitive, singular |
| καὶ | and | Conjunction |
| κατακρινοῦσιν | will condemn | Verb, future, active |
| αὐτήν, | it, | Personal pronoun, accusative, singular |
| ὅτι | for | Conjunction |
| μετενόησαν | they repented | Verb, aorist, active |
| εἰς | at | Preposition |
| τὸ | the | Article, accusative, singular |
| κήρυγμα | preaching | Noun, accusative, singular |
| Ἰωνᾶ· | of Jonah; | Noun, genitive, singular |
| καὶ | and | Conjunction |
| ἰδοὺ | behold | Verb, second aorist, middle |
| πλεῖον | greater | Adjective, nominative, singular |
| Ἰωνᾶ | than Jonah | Noun, genitive, singular |
| ὧδε.¶ | here. | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here. |
| KJV | The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. |
| ASV | The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here. |
| YLT | 'Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, for they reformed at the proclamation of Jonah, and lo, a greater than Jonah here! |
| WEB | The men of Nineveh will stand up in the judgment with this generation and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. |
| BBE | The men of Nineveh will come up in the day of judging and give their decision against this generation: because they were turned from their sins at the preaching of Jonah; and now a greater than Jonah is here. |
Where they part company is μετενόησαν — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that provide reasons and emphasize Jesus' authority.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἀνήρ
verbἀνίστημι
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 12:41
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jesus' Teaching on Repentancegenerated
Matthew 12:41 records Jesus speaking about the men of Nineveh, who will stand in judgment against the current generation for their repentance at Jonah's preaching. This statement emphasizes the seriousness of repentance and the accountability of those who hear the message of God. The surrounding verses illustrate the context of Jesus’ ministry and His authority as the Messiah, greater than Jonah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 11:32 | The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here. |
| 2 | Matthew 12:42 | The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here. |
| 3 | Isaiah 54:17 | No weapon formed against you shall prosper, and you will refute every tongue that accuses you. This is the heritage of the servants of the LORD, and their vindication is from Me,” declares the LORD. |
| 4 | Jeremiah 3:11 | And the LORD said to me, “Faithless Israel has shown herself more righteous than unfaithful Judah. |
| 5 | Ezekiel 16:51–52 | Furthermore, Samaria did not commit half the sins you did. You have multiplied your abominations beyond theirs, and all the abominations you have committed have made your sisters appear righteous. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — μετανοέω, metanoeōgenerated
The verb μετανοέω is an aorist active indicative form, meaning 'they repented.' It conveys a complete change of mind or purpose, especially regarding sin. This term indicates a turning away from wrongdoing, a fundamental aspect of the message of Jesus.
Repentance in this context highlights the urgency and necessity of a genuine response to God's call. The Ninevites' repentance serves as a model for the generation Jesus speaks to, illustrating that recognition of sin and a change of heart are essential for salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase they repented. This is consistent across several translations, including the KJV and ASV.
However, the translations diverge in their wording of κήρυγμα. The BSB uses preaching, while the LSV opts for proclamation, and the FBV refers to it as message. This shows a range of interpretations of the same concept.
Sentence Structuregenerated
The verse consists of multiple clauses, with the key verbs being ἀναστήσονται (will stand) and κατακρινοῦσιν (will condemn). The first clause introduces the subject, the men of Nineveh, and their action at the judgment.
The structure emphasizes the comparison between the Ninevites and the current generation. The main clause is supported by subordinate clauses that explain their actions and the reason for their judgment.
Septuagint Backgroundgenerated
Νινευῖται refers to the inhabitants of Nineveh and is used in the Septuagint to translate the Hebrew term for Ninevite. This connection highlights the historical and cultural significance of the city.
μετανοέω appears in the LXX, where it often conveys the idea of turning back to God, reinforcing the theme of repentance found in this verse.
In plain words — the whole versegenerated
Matthew 12:41 tells us that the men of Nineveh will stand up at the judgment and condemn the generation of Jesus' time because they repented when Jonah preached to them. Jesus emphasizes that He is greater than Jonah, highlighting the importance of responding to God's message.
Frequently Asked Questionsgenerated
It means that the Ninevites, who repented at Jonah's preaching, will serve as a witness against those who have heard Jesus' message but failed to repent.
Jesus compares Himself to Jonah to emphasize His greater authority and the need for repentance among His listeners, just as the Ninevites repented at Jonah's message.
Repentance involves a change of mind and turning away from sin, as demonstrated by the Ninevites in response to Jonah's preaching.
This verse illustrates that judgment will consider how individuals respond to God's message, with the Ninevites serving as an example of a positive response.
Reflection Questionsgenerated
- In what areas of my life do I need to show genuine repentance?
- How can I share the message of repentance with others in my community?
- What does it mean for me that Jesus is greater than Jonah?
- How can I be more aware of the messages God sends me through others?
The early church on this verse — how the Fathers read it
Early church Fathers reference this verse to discuss the significance of repentance and the authority of Christ in comparison to Jonah.
Now, that we may give a simpler answer, it was not fit that the Son of God should be born of a human father's seed, lest, if He were wholly the Son of a man, He should fail to be also the Son of God,Early Church Fathers on Matthew 12 →
Not by a sentence of judgment, but by the comparison of their example; as He adds, For they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.Early Church Fathers on Matthew 12 →
The men of Nineveh will rise up in judgment with this generation, and will condemn it: for they repented at the preaching of Jonah. Not by the power of judgment, but by the example of comparison. And behold, here is more than Jonah.Early Church Fathers on Matthew 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 12:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe men of Nineveh shall rise in judgment,.... Alluding either to the custom and practice of witnesses, who rise up from their seats, and stand, when they give in their testimonies in a court of
Read John Gill on Matthew 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
Read Robert Jamieson on Matthew 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe story of the men of Nineveh we have in . Luke repeateth the same passage, . The men of Nineveh shall rise in judgment, that is, shall at the general resurrection rise, and stand up in judgment as witnesses against the scribes and Pharisees, and the other unbelieving Jews of this age, and shall be instruments as to that condemnation which God shall that day pronounce against them. Why? Because they repented at the preaching of Jonas and, behold, a greater than Jonas is here. Jonas was a stranger to them, he wrought no miracles amongst them to confirm that he was sent of God, he only came and cried, Yet forty days, and Nineveh shall be destroyed; yet they repented, if not truly and…
Read Matthew Poole on Matthew 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Ver. 41. They repented at the preaching of Jonas] At one single sermon of a mere stranger, who sang so doleful a ditty to them as the destruction of their town, and yet they repented. What will become of us? Vae torpori nostro. Alas, our numbness. If Mr Bradford so complained of his own unprofitableness under means, in those dim days, what cause have we now much more! Here in London, saith he, be such godly, goodly, and learned sermons, which these uncircumcised ears of mine do hear, at the least thrice a week…
Read John Trapp on Matthew 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(41) The men of Nineveh shall rise . . .—The reasoning is parallel with that of the references to Tyre and Sidon, Sodom and Gomorrah in Matthew 11:21-24, but with this difference, that there the reference was to what might have been, here to what actually had been. The repentance of the heathen, and their search after wisdom, with far poorer opportunities, would put to shame the slowness and unbelief of Israel. The word “rise” is used not of the mere fact of resurrection but of standing up as witnesses. (Comp. John 16:8.) A greater than Jonas.—No chapter contains more marvellous assertions of our Lord’s superhuman majesty. Greater than the Temple (Matthew 12:6), greater than Jonas, greater…
Read Charles John Ellicott on Matthew 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 41. The men of Nineveh shell rise in judgment] The voice of God, threatening temporal judgments, caused a whole people to repent, who had neither Moses nor Christ, neither the law nor the prophets; and who perhaps never had but this one preacher among them. What judgment may not we expect, if we continue impenitent, after all that God has bestowed upon us? A greater than Jonas is here.] πλειον, for τιπλειον, something more. The evidence offered by Jonah sufficed to convince and lead the Ninevites to repentance; but here was more evidence, and a greater person; and yet so obstinate are the Jews that all is ineffectual. 1. Christ, who preached to the Jews, was infinitely greater than…
Read AdamClarke on Matthew 12 →CambridgeThe Cambridge Bible for Schools and Colleges41. in judgment with] More exactly, stand up in the judgment, i. e. in the day of judgment, beside. When on the day of judgment the Ninevites stand side by side with the men of that generation, they will by their penitence condemn the impenitent Jews.
Read Cambridge on Matthew 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. Shall condemn it — The far superior example of the Ninevites shall reflect condemnation on the Jerusalemites.
Read Daniel Denison Whedon 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
The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here.
The men of Nineveh will stand up in the judgment with this generation and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here.
The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here.
The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them – and now, something greater than Jonah is here!
Tyndale line
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here.
The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here.
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonah; and behold, a greater than Jonah is here.
The men of Nineue shall rise in iudgement with this generation, and condemne it: for they repented at the preaching of Ionas: and behold, a greater then Ionas is here.
Strictly literal
Ninevites shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and behold, more than Jonas [is] here.
'Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, for they reformed at the proclamation of Jonah, and lo, a greater than Jonah here!
Men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they converted at the proclamation of Jonah, and behold, [One] greater than Jonah [is] here!
The men of Nineveh will stand up at the judgment with this generation of people and will condemn it. For they repented at the preaching of Jonah, and see, someone greater than Jonah is here.
From the Latin
The men of Ninive shall rise in judgment with this generation, and shall condemn it: because they did penance at the preaching of Jonas. And behold a greater than Jonas here.
Simplified
The people of Nineveh will rise in the judgment together with this generation and they will condemn it because they repented in response to Jonah's message—and as you see, there's someone greater than Jonah here!
The men of Nineveh will come up in the day of judging and give their decision against this generation: because they were turned from their sins at the preaching of Jonah; and now a greater than Jonah is here.
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.
Viri Ninivitæ surgent in judicio cum generatione ista, et condemnabunt eam : quia pnitentiam egerunt in prædicatione Jonæ, et ecce plus quam Jonas hic.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܓܒܪܐ ܢܝܢܘܝܐ ܢܩܘܡܘܢ ܒܕܝܢܐ ܥܡ ܫܪܒܬܐ ܗܕܐ ܘܢܚܝܒܘܢܗ ܕܗܢܘܢ ܬܒܘ ܒܟܪܘܙܘܬܗ ܕܝܘܢܢ ܘܗܐ ܕܪܒ ܡܢ ܝܘܢܢ ܬܢܢ
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.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
The standard critical text of the New Testament.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
The previous edition, still widely cited.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
The Society of Biblical Literature edition, freely licensed.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
The edition that turned scholarship toward the earliest manuscripts.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
An independent critical text built from the oldest witnesses then known.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
A recent critical edition following documentary evidence closely.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
The reading of the majority of surviving manuscripts.
Ἄνδρες Νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ· καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 12:41
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.
ἀνήρ (anēr) means 'man' in various contexts, distinguishing adult males from women and children. It can refer to a husband or a male person in general, and is often used in conjunction with other nouns or adjectives. The New Testament employs it similarly, as seen in verses like Matthew 1:16 and 1 Corinthians 13:11. The lexicons do not show significant disagreement on its meanings.
ἀνήρ, ἀνδρός, ὁ,
[in LXX chiefly for אִישׁ, freq. אֱנוֹשׁ, also אָדָם, etc.;]
a man, Lat. vir.
As opp. to a woman, Ac 8:12, I Ti 2:12; as a husband, Mt 1:16, Jo 4:16, Ro 7:2, Tit 1:6.
As opp. to a boy or infant, I Co 13:11, Eph 4:13, Ja 3:2.
In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Lk 5:8; ἀ. προφήτης, 24:19; freq. in terms of address, as ἀ. ἀδελφοί, Ac 1:16; and esp. with…
ἀνήρ, ἀνδρός, ὁ, a man, Lat. vir. The meanings of this word in the N. T. differ in no respect fr. classic usage ; for it is employed 1. with a reference to sex, and so to distinguish a man from a woman; either a. asa male: Acts viii. 12; xvii.12; 1 Tim.ii.12; or b. asa husband: Mt.i.16; Mk. x.2; Jn. iv. 16 sqq.; Ro..vii. 2 sqq:; 1 Co. vii. 2 sqq.; Gal. iv. 27; 1 Tim. iii. 2,12; Tit. i. 6, etc.; a betrothed or future husband: Mt.i.19; Rev. xxi. 2, ete. 2. with a reference to age, and to distinguish an adult man from a boy: Mt. xiv. 21; xv. 38 (where ἄνδρες, γυναῖκες and παιδία are discriminated) ; with the added notion also of intelligence and virtue: 1 Co. xiii. 11 (opp. to νήπιος) ; Eph. iv. 13; Jas. iii. 2, (in the last two pass. τέλειος ἀνήρ). 3. univ. any male person, a man; so where tis might have been used: Lk. viii. 41; ix.38; Acts νἱ. 11; x.5,ete. where ἀνήρ and τὶς are united…
Read the full entry →ἀνήρ. The special differentia of ἀνήρ : ἄνθρωπος survives in MGr (ἄντρας, ἄθρωπος), where even the old gen. sing. (ἀντρός) may still be found beside the ‘‘regular” τοῦ ἄντρα (Thumb Handbook, p. 48). Naturally there is nothing particular to record in the uses of this everyday word, which has in NT and Hellenistic generally much the same range as in class. Gk. Thus, taking the index to BGU IV., we can illustrate many of the uses noted for the NT in Grimm from documents of the Augustan period. So (1) husband by the perpetual phrase μετὰ κυρίου τοῦ ἀνδρός after the name of a woman, as 1126* (where ἀνδρός is written over an erased ὁμομητρίου ἀδελφοῦ), or in a marriage contract as τορϑ τηρεῖν τὰ πρὸς τὸν ἄνδρᾳ καὶ τὸν κοινὸν βίον δίκαια, while the document will also use ἀνήρ for irregular relations in the pledge μηδ᾽ ἄλλωι ἀνδρὶ συνεῖναι. Then under Grimm’s (3) we have 1189" of σημαινόμενοι…
Read the full entry →ἀνήρ (anēr) — man.
ἀνήρ, ὁ, ἀνδρός, ἀνδρί, ἄνδρα,
vocative ἄνερ: plural ἄνδρες, -δρῶν, -δράσι [ᾰ], -dras: Aeolic dialect dative plural ἄνδρεσι[Refs 7th c.BC+] for οἱ ἄνδρε; the Ionic dialect crasis is ὡνήρ, ὧνδρες, [Refs 5th c.BC+] [Epic dialect Poets mostly use ᾱ in arsi, ᾰ in thesi; but in trisyllable forms with stem ἀνέρ- always ; so also Trag. in Lyric poetry, [Refs 5th c.BC+] in nominative by analogy; cf. Sanskrit nar- from I.-[Refs 5th c.BC+] ner-, nṛ- from nṛ-, Gk. ἀνδρ- from ṇr-):—man, opposed to woman (ἄνθρωπος being man as opposed to to beast), [Refs 8th c.BC+]; τῶν ἀνδρῶν ἄπαις without male children, [Refs 8th c.BC+] mostly of princes, leaders, etc., but also of free men; ἀ δήμου one of the people, [Refs 8th c.BC+]; with a qualifying word to indicate rank, ἀ. βουληφόρος[Refs 8th…
Read the full entry →ἀνήρ
aner
a primary word (compare 444); a man (properly as an individual
male):--fellow, husband, man, sir.
see GREEK for 444
ἀνήρ, ἀνδρός, ὁ
n.m.
a male human being, a man
ἀνήρ anēr 216x
a male person of full age and stature, as opposed to a child or female, 1 Cor. 13:11; a husband, Mt. 1:16; a man, human being, individual, Lk. 11:31; used also pleonastically with other nouns and adjectives, Lk. 5:8; Acts 1:16
ἀνήρ Root ΑΝΕΡ a man, Lat. vir (not homo):
a man, opp. to a woman, Hom., etc.
a man, opp. to a god, πατὴρ ἀνδρῶν τε θεῶν τε id. Hom.
a man, opp. to a youth, a man in the prime of life, id. Hom., etc.; εἰς ἄνδρας ἐγγράφεσθαι to be enrolled among the men, Dem.
a man emphatically, a man indeed, ἀνέρες ἔστε, φίλοι Il.; πολλοὶ μὲν ἄνθρωποι, ὀλίγοι δὲ ἄνδρες many human beings, but few men, Hdt.
a man, opp. to his wife, a husband, Hom., etc.; αἰγῶν ἄνερ, Virgil's vir gregis, Theocr.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
217 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 216 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 502 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 δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἦσαν δέ τινες, οἳ πόθῳ τῆς ἱστορίας ἐπʼ αὐτήν με προύτρεπον, καὶ μάλιστα δὴ πάντων Ἐπαφρόδιτος ἀνὴρ ἅπασαν μὲν ἰδέαν παιδείας ἠγαπηκώς, διαφερόντως δὲ χαίρων ἐμπειρίαις πραγμάτων, ἅτε δὴ μεγάλοις μὲν αὐτὸς ὁμιλήσας πράγμασι καὶ τύχαις πολυτρόποις,…
Τίνα δὲ δοκεῖτε τύπον εἶναι, ὅτι ἐντέταλται τῷ Ἰσραὴλ προσφέρειν δάμαλιν τοὺς ἄνδρας, ἐν οἷς εἰσὶν ἁμαρτίαι τέλειαι, καὶ σφάξαντας κατακαίειν, καὶ αἴρειν τότε τὴν σποδὸν παιδία καὶ βάλλειν εἰς ἄγγη καὶ περιτιθέναι τὸ ἔριον τὸ κόκκινον ἐπὶ ξύλον ʽἴδε…
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
διέθετο ὑγιαίνων νοῶν φρονῶν Δρύτων Παμφίλου Κρὴς τῶν διαδόχων καὶ τοῦ ἐπιτάγματος ἱππάρχης ἐπʼ ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω
Ἡλιοδώρου ἀγορανόμου. ὁμολογεῖ Πανερεῦς Γούνσιος Πέρσης καὶ Σενενοῦπις Φίβιος Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Πανερεῦτος τοῦ προγεγραμμένου, Πανεβχούνει καὶ Ὥρωι καὶ Φίβει καὶ Πασήμει τοῖς τέσσαρσι τῶν ἐκ
Νινευίτης refers to a Ninevite, an inhabitant of Nineveh. It is derived from the word for Nineveh itself, as noted in Strong's entry. The term appears in the New Testament in Matthew 12:41 and Luke 11:30, 32, where it is used to describe the people of Nineveh.
Νινευίτης
Nineuites
from 3535; a Ninevite, i.e. inhabitant of Nineveh:--of Nineve,
Ninevite.
see GREEK for 3535
Νινευίτης, ου, ὁ
n.m.
a Ninevite
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
nin'-e-ve (nineweh; Nineue, Nineui; Greek and Roman writers, Ninos): I. BEGINNINGS, NAME, POSITION
1. First Biblical Mention
2. Etymology of the Name
3. Position on the Tigris
II. NINEVEH AND ITS SURROUNDINGS
1. Its Walls
2. Principal Mounds and Gateways
3. Extent and Population within the Walls
4. Extent outside the Walls
5. Calah, Resen and Rehoboth-Ir
6. Khorsabad
7. Sherif Khan and Selamieh
8. Nimroud
III. PALACES AT NINEVEH PROPER
1. The Palace of Sennacherib
2. The Palace of Assur-bani-apli
IV. SENNACHERIB'S DESCRIPTION OF NINEVEH
1. The Walls
2. The Gates--Northwest
3. The Gates--South and East
4. The Gates--West
5. The Outer Wall: the Plantations
6. The Water-Supply, etc.
7. How the Bas-Reliefs Illustrate the King's Description
8. Nineveh the Later Capital
V. LAST DAYS AND FALL OF NINEVEH
LITERATURE
I. Beginnings, Name, Position.
1. First Biblical Mention:
Nineveh
First mentioned in Gen. 10:11, which is rendered in the Revised Version, “He [i.e., Nimrod] went forth into Assyria and builded Nineveh.” It is not again noticed till the days of Jonah, when it is described (Jonah 3:3; 4:11) as a great and populous city, the flourishing capital of the Assyrian empire (2 Kings 19:36; Isa. 37:37). The book of the prophet Nahum is almost exclusively taken up with prophetic denunciations against this city. Its ruin and utter desolation are foretold (Nah.1:14; 3:19, etc.). Zephaniah also (2:13-15) predicts its destruction along with the fall of the empire of which it was the capital.…
(abode of Ninus), the capital of the ancient kingdom and empire of Assyria. The name appears to be compounded from that of an Assyrian deity "Nin," corresponding, it is conjectured, with the Greek Hercules, and occurring in the names of several Assyrian kings, as in "Ninus," the mythic founder, according to Greek tradition of the city. Nineveh is situated on the eastern bank of the river Tigris, 50 miles from its mouth and 250 miles north of Babylon. It is first mentioned in the Old Testament in connection with the primitive dispersement and migrations of the human race. Asshur, or according to the marginal reading, which is generally preferred, Nimrod is there described, (Genesis 10:11) as extending his kingdom from the land of Shinar or Babylonia, in the south, to Assyria in the north and founding four cities, of which the most…
Dwelling of Ninus, the metropolis of ancient Assyria, called by the Greeks and Romans "the great Ninus;" situated on the east bank of the Tigris, opposite and below the modern Mosul. Its origin is traced to the times near the flood. See NIMROD. For nearly fifteen centuries afterwards it is not mentioned. In the books of Jonah, and Nahum it is described as an immense city, three days’ journey in circuit, containing more than one hundred and twenty thousand young children, or probably six hundred thousand souls. It contained "much cattle," and numerous parks, garden groves, etc. Its inhabitants were wealthy, warlike, and far advanced in civilization. It had numerous strongholds with gates and bars; and had multiplied its merchants above the stars: its crowned princes were as locusts, and its captains as grasshoppers. With this description agrees that of the historian Diodorus Siculus, who…
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
The Greek word ἀνίστημι (*anistēmi*) is built from the components meaning 'up' and 'to stand.' It covers a range of meanings including to raise up, to cause to rise from sleep or death, and to set up or establish. In the New Testament, it is used in contexts such as raising the dead (John 6:39) and causing someone to stand (Acts 9:41).
ἀν-ίστημι : fut. ἀναστήσω; 1 aor. ἀνέστησα: 2 aor. ἀνἔστην, impy. ἀνάστηθι and (Acts xii. 7; Eph. v. 14 and L WH tat. in Acts ix. 11) ἀνάστα (W. § 14, 1h.; [B. 47 (40)]); Mid., pres. ἀνίσταμαι: fut. ἀναστήσομαι; [fr. Hom. down]; I. Transitively, in the pres. 1 aor. and fut. act., to cause to rise, raise up, (Dp); a. prop. of one lying down: Actsix.41. b. toraise up from death: Jn. vi. 39 sq. 44, 54; Acts ii. 32; xiii. 34, (so in Grk. writ.). ο. to raise up, cause to be born:
ἀνίστημι. P Amh II. 684 (late i/a.p.) has ἀρούρας . . . ὑπὸ ἀμφοτέρων τῶν πρὸς χρείαις διὰ τῶν λόγων ἀνασταθείσας = ‘‘reported” or the like. The transitive tenses are common in the sense of ‘‘setting up” a statue; cf. P Oxy IV. 70725 (c. A.D. 136) ἀνασ[τῆ]σαί τε τὰς τοῦ κτήματος Kal πωμαρίου πλάτας ἐπὶ μέτροις, ‘that he should restore on a certain scale the walls (?) of the vineyard and orchard” (Edd.), BGU II. 362%%4 (A.D. 215) (= Chrest. 1. p. 127) εἰς ὑπηρεσίαν τοῦ ἀναστίαθ]έντος θείου κ[ολοσ]σιαίου ἀνδριάντος. The formula became so common for setting up a gravestone that ἀνέστησα alone, with accus. of person buried, became current in E. Phrygia and Lycaonia (Ramsay C. and B., ii. p. 732). P Oxy VIII. 1161® (Christian letter, iv/A.D.) μὴ δυναμένη ἀναστῆναι ἐκ τῆς κοίτης pov, will serve as an instance of the intransitive use. One very interesting passage is added by a restoration of…
Read the full entry →ἀνίστημι (anistēmi) — to arise.
ἀνίστημι,
causal in present ἀνίστημι (later ἀνιστάω [Refs 2nd c.AD+]imperfect ἀνίστην: future ἀναστήσω, poetry ἀνστήσω: aorist 1 ἀνέστησα, Epic dialect ἄνστησα, Aeolic dialect 3rd.pers.plural ὄστασαν[Refs 5th c.AD+]: perfect ἀνέστακα[LXX+2nd c.AD+]aorist 1 middle ἀνεστησάμην (see. below [Refs]
I. make to stand up, raise up, γέροντα δὲ χειρὸς ἀνίστη he raised the old man up by his hand, [Refs 8th c.BC+]
I.2. raisefrom sleep, wake up, [Refs 8th c.BC+]
I.3. raise from the dead, οὐδέ μιν ἀνστήσεις[Refs 8th c.BC+]; from misery or misfortune, [Refs 4th c.BC+]
I.4. produce a witness, etc. (compare 111.6), προφήτην ὑμῖν ἀ. ὁ Θεός[NT]
ἀνίστημι
anistemi
from 303 and 2476; to stand up (literal or figurative, transitive or
intransitive):--arise, lift up, raise up (again), rise (again), stand
up(-right).
see GREEK for 303
see GREEK for 2476
ἀνίστημι
v.
I raise up, set up, rise from
ἀνίστημι Causal in pres., imperf. to make to stand up, raise up, χειρός by his hand. Il.:— to raise from sleep, wake up, Il.: metaph., ἀν. νόσον Soph.:— to raise from the dead, Il., Aesch.; from misery, Soph.
of things, to set up, build, Hdt., etc.; so, ἀν. τινὰ χαλκοῦν to set up a bronze statue of him, Plut.;—aor1 mid., ἀναστήσασθαι πόλιν to build oneself a city, Hdt.
to build up again, restore, Eur., Dem.
to put up for sale, Hdt.
to rouse to action, stir up, Il.:— to rouse to arms, raise troops, Thuc.; ἀν. πόλεμον ἐπί τινα Plut.
to make people rise, break up an assembly, Il., Xen.
to make people rise from their home, make them emigrate, transplant, Od., Hdt., etc.
to make suppliants rise and leave sanctuary, Hdt., Thuc.
of sportsmen, to put up game, spring it, Xen.
Verb-FMI-3P — Verb · future · middle · indicative · third person · pluralfuture middle indicative — an action still to come.
V-FMI-3P Part of Speech: Verb Tense: Future Voice: Middle Mood: Indicative Person: third Number: Plural
110 occurrences in the New Testament, rendered 44 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 108 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 202 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.
οὕτως μέν, ὅταν ἀναστῇ καὶ ἐγρηγόρσει χρῆται ὁ νοῦς, φθείρεται αἴσθησις.
Ἑβραῖοι γὰρ αὐτῶν ἀνέστησαν τὰς πόλεις ἐκ τοιαύτης αἰτίας ἐν συμφορᾷ γενομένας·
διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων, ὅτι γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται.
δέξαι αὐτοῦ τὸν κιθῶνα παρὰ τοῦ σοι φέροντος τὴν ἐπιστολὴν καὶ εἶπον αὐτῷ καλῶς ἀνέστη . καὶ ἄσπασαι Μεν… ειν · ἀσπάζεται αὐτὸν Τρεβέλλιος … ἀσπάζεταί σε …μος.
Θέων τῶν ἱερονικῶν καὶ ἀτελῶν νεωκόρος τοῦ μεγάλου Σαράπιδος γενόμενος ἀρχιδικαστὴς ἱερεὺς καὶ ὑπομνηματογράφος· ἀναστὰς εἰς συμβούλιον καὶ σκεψάμενος μετὰ τῶν παρόντων ὑπηγόρευσεν ἀπόφασιν ἣ καὶ ἀνεγνώσθη κατὰ λεξιν
λόγους π … … … … διʼ ὅπερ ενε … … … ἀνέστη ὁ στρατηγός … … … ησα τι. ὁ στρατηγός· δ … … … λον
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κρίσις (krisis) is derived from the verb κρίνω (krinō), meaning to judge or decide. It encompasses a range of meanings, including judgment, decision, and trial, often in a legal or divine context. In the New Testament, it refers to both human and divine judgment, with specific mentions in John and Matthew regarding the last judgment. The lexicons do not present significant disagreement.
κρίσις, -εως, ἡ
(< κρίνω),
[in LXX chiefly for מִשְׁפָּט, also for רִיב, etc.;]
a seperating, selection (Arist., al.)
a decision, judgment (cl.): Jo 8:16, I Ti 5:24, II Pe 2:11, Ju 9; κ. κρίνειν, Jo 7:24; in forensic sense, Ac 8:33(LXX) (v. Page, in l.); esp. of the Divine judgment, Jo 3:19 5:24, 27, 29, 30 12:31 16:8, 11, II Th 1:5, He 10:27, Ja 2:13 5:12, II Pe 2:4, Re 18:10; pl., Re 16:7 19:2; of the last judgment,
κρίσις, -ews, 7, Sept. for 11, 32) (a suit), but chiefly for τ: in Grk. writ. [(fr. Aeschyl. and Hdt. down) ] 1. a separating, sundering, separation; a trial, contest. 2. selection. 3. judgment; i. e. opinion or decision given concerning anything, esp. concerning justice and injustice, right and wrong; a. univ.: Jn. viii. 16; 1 Tim. v. 24 (on which see ἐπακολουθέων; Jude 9; 2 Pet. ii. 11; κρίσιν κρίνειν (see κρίνω, 5 b.), Jn. vii. 24. b. in a forensic sense, of the judgment of God or of Jesus the Messiah: univ., Jas. ii. 13; 2 Th.i.5; Heb. x. 27; plur., Rev. xvi.7; xix.2; of the last judgment: Heb. ix. 27; ἡ ἡμέρα κρίσεως [ Mt. x. 15; xi. 22,24; xii.36; Mk. vi.11 RL in br.; 2 Pet. ii. 9; iii. 7] or τῆς κρίσεως [1 Jn. iv. 17], the day appointed for the judgment, see ἡμέρα, 3; εἰς κρίσιν μεγάλης ἡμέρας, Jude 6; ἡ ὥρα τῆς κρίσεως αὐτοῦ, i.e. τοῦ θεοῦ, Rey. xiv. 7; ἐν τῇ κρίσει, at the time…
Read the full entry →κρίσις in the sense of ‘‘judging,” ‘‘trial,” is found in such passages as PST IT. 173}? (ii/B.c.) κα[τὰ προε]νεστῶσαν . . ἐπὶ σοῦ κρίσιν, P Oxy IX. 1203” (late i/A.D.) where certain petitioners ask that no step be taken against them μέχρι κρίσεως, ‘before the trial of the case,” the curious mantic P Ryl I. 28 7% (iv/A.p.) σφυρὸν εὐώνυμον ἐὰν ἅληται ἐν κρίσει βαρη[θ]εὶς ἔσται καὶ ἐκφεύξεται, ‘if the left ankle quiver, he will be burdened with a trial, and will be acquitted ” (Edd.), and OGZS 6695 (i/a.D.) eis κρίσιν ἄγεσθαι. From this it is an easy transition to the result of the judging, **judgement,”’ “decision,” e.g. P Petr III. 26° (iii/B.c.) ἐκ κρίσεως, ‘in accordance with a legal decision,” P Oxy I. 68% (A.D. 131) οὖσαν δ ἐμοὶ τὴν πρὸς αὐτὸν κρίσιν, “‘judgement against him being entered in my favour’’ (Edd.), P Ryl IL. 78% (A.D. 157) περὶ ἀπολογισμοῦ κρίσεων, ‘ concerning the…
Read the full entry →κρίσις (krisis) — judgment.
κρίσις [ῐς], εως, ἡ,
(κρίνω) separating, distinguishing, [Refs 5th c.BC+]; τῶν ὁμοιογενῶν, τῶν διαφερόντων, uncertain reading in [Refs 4th c.BC+]
2. decision, judgement, [Refs 5th c.BC+]; κ. οὐκ ἀληθής no certain means of judging, [Refs 5th c.BC+] K.; Κρίσις, title of a play by Sophocles on the Judgemént of Paris; κ. τινός judgement on or respecting, [Refs 5th c.BC+]: ἡ τῶν ὅπλων κ., referring to the story of Ajax, [Refs 6th c.BC+]; κ. συνετή [Refs]; power of judgement, [Refs 2nd c.BC+]; κατὰ κρίσιν with judgement, advisedly, [Refs]
3. choice, election, [Refs 4th c.BC+]
4. interpretation of dreams or portents, [LXX+1st c.BC+]
κρίσις
krisis
decision (subjectively or objectively, for or against); by
extension, a tribunal; by implication, justice (especially, divine
law):--accusation, condemnation, damnation, judgment.
κρίσις, εως, ἡ
n.f.
judging, divine judgment
κρίσις krisis 47x
pr. distinction; discrimination; judgment, decision, award, Jn. 5:30; 7:24; 8:16; a judicial sentence, Jn. 3:19; Jas. 2:13; an adverse sentence, Mt. 23:33; Mk. 3:29; judgment, judicial process, trial, Mt. 10:15; Jn. 5:24; 12:31; 16:8; judgment, administration of justice, Jn. 5:22, 27; in NT a court of justice, tribunal, Mt. 5:21, 22; an impeachment, Read the full entry →
κρίσις κρί^σις, εως κρίνω a separating, power of distinguishing, Arist.: choice, selection, id. Arist.
a decision, judgment, Hdt., Aesch.; κρ. οὐκ ἀληθής no certain means of judging, Soph.
in legal sense, a trial, Ar., Thuc., etc.:— the result of a trial, condemnation, Xen.
a trial of skill, τόξου in archery, Soph.
a dispute, περί τινος Hdt.
the event or issue of a thing, κρίσιν ἔχειν to be decided, of a war, Thuc.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
48 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 47 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 158 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλογον αἴσθησίς ἐστι καὶ τὰ ταύτης ἔκγονα πάθη, καὶ μάλιστα εἰ μὴ κρίσεις εἰσὶν ἡμέτεραι.
Ἴσακος δέ, πατρὸς γὰρ ἦν οἵου τετυχηκότα γενναῖον ἔδει τὸ φρόνημα εἶναι, δέχεται πρὸς ἡδονὴν τοὺς λόγους καὶ φήσας, ὡς οὐδὲ γεγονέναι τὴν ἀρχὴν ἦν δίκαιος, εἰ θεοῦ καὶ πατρὸς μέλλει κρίσιν ἀπωθεῖσθαι καὶ μὴ παρέχειν αὑτὸν τοῖς ἀμφοτέρων βουλήμασιν…
Τρία οὖν δόγματά ἐστιν κυρίου: ζωῆς ἐλπίς, ἀρχὴ καὶ τέλος πίστεως ἡμῶν: καὶ δικαιοσύνη, κρίσεως ἀρχὴ καὶ τέλος: ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία.
τῆς γῆς οἱ ὑπόχρεοι. Διηρᾶς· μὴ ἵνα πάλιν τοὺς καρποὺς βαστάσωσι μετὰ τὴν σὴν κρίσιν. Κρονίων· δαπάνας ἐποιήσαμεν. Ἀπολωνίδης ὁ στρατηγός· ὁ κωμογραμματεὺς ἐπικρινεῖ πόσαι ἐγένοντο δαπάναι καὶ ταύτας
τὸν ὁμολογοῦντα Πρῖμον ἀποδώσειν τῷ Ἡρακλείδῃ ὁπηνίκα ἐὰν αὐτὸς Ἡρακλείδης αἱρῆται ἄνευ δίκης καὶ κρίσεως καὶ πάσης ὑπερθέσεως καὶ εὑρησιλογίας ἐὰν δὲ μὴ ἀποδῷ καθὰ γέγραπται ἀποτισάτω τῶι Ἡρακλείδῃ
παρε … … … εἰς ἀναγκαιότερα μεταπεριεσπώμην. ὁ κριτής· ἀναγινώσκετε ἃς λέγει ἔχειν κρίσεις. καὶ ἀναγνόντων αἰλίου Νουμισιανοῦ στρατηγοῦ ὑπομνηματισμοὺς ἕνα μὲν κεχρονισμένον ἐπὶ τοῦ δ ἔτους Ἀντωνίνου
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 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 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
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
γενεά (genea) refers to a generation, encompassing meanings such as race, family, and age. It is derived from the root related to birth and denotes both the people of a specific time and the lineage of individuals. In the New Testament, it is often used to describe the Jewish people or to signify a contemporary group sharing similar traits, particularly in a negative context. The lexicons do not present significant disagreements on its meanings.
γενεά, -ᾶς, ἡ
(< γίγνομαι),
[in LXX chiefly for דּוֹר, דֹּר (Cremer, 148) ;]
race, stock, family (in NT, γέννημα, q.v.).
generation;
of the contemporary members of a family: pl., Mt 1:17 (cf. Ge 31:3, מוֹלֶדֶת); metaph., of those alike in character, in bad sense, Mt 17:17, Mk 9:19, Lk 9:41 16:8, Ac 2:40;
γενεά, -Gs, ἡ, (TENQ, γίνομαι [cf. Curtius p.610]) ; Sept. often for 7; in Grk. writ. fr. Hom. down; 1. abegetting, birth, nativity: Hdt. 3, 33 ; Xen. Cyr. 1, 2, 8, ete. ; {others make the collective sense the primary signif., see Curtius u. s.]. 2. passively, that which has been begotten, men of the same stock, a family; a. prop. as early as Hom.; equiv. to nmnawn, Gen. xxxi. 3, ete.; σώζειν Ραχάβην κ' τὴν γενεὰν αὐτῆς, Joseph. antt. 5, 1, 5. the several ranks in a natural descent, the successive members of a genealogy: Mt. i. 17, (ἑβδόμη γενεὰ οὗτός ἐστιν ἀπὸ τοῦ πρώτου, Philo, vit. Moys. i. § 2). b. metaph. a race of men very like each other in endowments, pursuits, character ; and esp. in a bad sense a perverse race: Mt. xvii. 17; Mk. ix. 19; Lk. ix. 41; xvi. 8; [Acts ii. 40]. 3. the whole multitude of men living at the same time: Mt. xxiv. 34; Mk. xiii. 30; Lk. i. 48 (πᾶσαι ai…
Read the full entry →γενεά. The collective sense of this word—involved in its historic relation to yévos—is normal throughout, and survives in MGr γενιά = “race, lineage.’’ Thus it denotes a family, without individual reference: P Oxy 1. 104" (a will—a.p. 96) τῆς τούτου γενεᾶς, ‘his issue” (should he himself predecease)— similarly PSI IIL. 240° (ii/A.p.). . . ἑκά]στου αὐτῶν γενεᾶς, in a will—2d. LV. 713% (A.D. 97) τῇ ἐξ ἀλλήλων γενεᾷ, ‘their joint issue,’’ P Hal I. 1747 (iii/B.c,) ἄλλον δ᾽ ὅρκον μηδένα ἐξέστω ὀμνύναι py[d]t opk[(Ljew μηδὲ γενεὰν παρίστασθαι, “ΕΟ one may swear by any other oath [than Zeus, Hera and Poseidon], nor offer it, nor may he bring forward his family,” zc. to swear by them: see note, p. 121. Sy// 8561648 (ii/B.C.) ὁμοίως δὲ kal εἰ ye[vjeav ποιήσαιτο, of a manumitted slave, ἐλευθέρα ἔστίω] kal ἀνέφαπτος a γίεῖνεά. Cagnat…
Read the full entry →γενεά (genea) — generation.
γενεά, ᾶς,
Ionic dialect γενεή, ῆς, ἡ, Epic dialect dative γενεῆφι [Refs 8th c.BC+]: (γενέσθαι):
I. of the persons in a family,
I.1. race, family, Πριάμου γ. [Refs 8th c.BC+]; γενεῇ ὑπέρτερος higher by birth or blood, [Refs]younger in [Refs 7th c.BC+]; ταύτης εἶναι γ. καὶ αἵματος of this race and blood, [Refs 8th c.BC+]; γενεῇ by birthright, [Refs 8th c.BC+]; Αἰτωλὸς γενεήν by descent, [Refs 8th c.BC+]; γενεὴ ἔκ τινος descent from..,[Refs 5th c.BC+]; of horses, breed, stock, [Refs 8th c.BC+] families, [Refs 1st c.AD+]; γενεὰν ποιεῖσθαι to have issue, [Refs]: hence, tribe, nation, Περσῶν γ., Τυρρηνῶν γ., [Refs 5th c.BC+]
γενεά
genea
from (a presumed derivative of) 1085; a generation; by implication, an
age (the period or the persons):--age, generation, nation, time.
see GREEK for 1085
γενεά, ᾶς, ἡ
n.f.
a generation
γενεά genea 43x
pr. birth; hence, progeny; a generation of mankind, Mt. 11:16; 23:36, et al.; a generation, a step in a genealogy, Mt. 1:17; a generation, an interval of time, an age; in NT course of life, in respect of its events, interests, or character, Lk. 16:8; Acts 13:36
γενεά γίγνομαι of the persons in a family.
race, stock, family, Hom., etc.; Πριάμου γ. Il.; ἐκ γενεῆς according to his family, id. Il.; γενεῆι by birth-right, Od.; γενεὴν Αἰτωλός by descent, Il.:—of horses, a breed, id. Il.:—generally, γενεήν in kind, Hdt.:—also a tribe, nation, Περσῶν γ. Aesch.
a race, generation, οἵηπερ φύλλων γενεὴ τοιήδε καὶ ἀνδρῶν Il.; δύο γενεαὶ ἀνθρώπων id. Il.
offspring, Orac. ap. Hdt.; and of a single person, Soph.
of time or place in reference to birth:
a birth-place, γενεὴ ἐπὶ λίμνηι Γυγαίηι Il.; of an eagle's eyrie, Od.
age, time of life, esp. in phrases γενεῆι νεώτατος, πρεσβύτατος youngest, eldest, in age, or by birth, Hom.
time of birth, ἐκ γενεῆς Hdt.; ἀπὸ γ. Xen.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
43 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 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
Counted over the 106 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.
ὥσπερ γὰρ τὸ ἀκμάζον αἰεὶ τοῦ παρηβηκότος βέλτιόν ἐστιν, εἴτε ζῷον εἴτε φυτὸν εἴτε καρπὸς εἴτ’ ἄλλο τι τῶν ἐν τῇ φύσει τυγχάνοι, οὕτως ἔοικεν ὁ μὲν πρῶτος διαπλασθεὶς ἄνθρωπος ἀκμὴ τοῦ ἡμετέρου παντὸς ὑπάρξαι γένους, οἱ δ’ ἔπειτα μηκέθ’ ὁμοίως…
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
Ἀλλ̓ ἵνα τῶν ἀρχαίων ὑποδειγμάτων παυσώμεθα, ἔλθωμεν ἐπὶ τοὺς ἔγγιστα γενομένους ἀθλητάς: λάβωμεν τῆς γενεᾶς ἡμῶν τὰ γενναῖα ὑποδείγματα.
μου Ἀρεώτου χρηματίζοντος μητρὸς ἐμαυτῆς τῆς Σοήριος, ἐὰν ζῇ, εἰ δὲ μή, τῆς τούτου γενεᾶς, τὴν ὑπάρχουσάν μοι ἐπὶ τοῦ πρὸς Ὀξυρύγχων πόλει Σαραπείου ἐπʼ ἀμφόδου πρότερον Ἱππέων παρεμβολῆς
Ὀξυρύγχων πόλει ἀγορανομείου τῷ δωδεκάτῳ ἔτει θεοῦ Κλαυδίου μηνὶ Σεβαστῷ κατέσχον τῇ ἐξ ἀλλήλων γενεᾷ τὰ ἑαυτῶν πάντα πρὸς τὸ μετὰ τὴν τελευτὴν αὐτῶν βεβαίως καὶ ἀναφαιρέτως εἶναι τῶν
ἐξέσται τὰ ἀπʼ ἐμοῦ εἰς αὐτοὺς ἐλευσόμενα ἑτέροις μερίζειν εἰ μὴ μόνῃ ἑκάστῃ αὐτῶν γενεᾷ καὶ μηδενὶ ἐξέστω τῷ καθόλου ἐπέρχεσθαι τῇ γυναικί μου Διογενίδι περὶ μηδενὸς τῶν ἐν
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-GSF — Demonstrative pronoun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
D-GSF Part of Speech: Demonstrative pronoun Case: Genitive Number: Singular Gender: Feminine
1,424 occurrences in the New Testament, rendered 49 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,388 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
κατακρίνω (katakrino) means to judge against or condemn. It is built from the prefix κατα- and the root κρίνω. The term covers both legal condemnation and metaphorical uses, such as condemning through example. In the New Testament, it appears in contexts like judgment against individuals (e.g., John 8:10-11) and God's condemnation of sin (Romans 8:3).
κατα-κρίνω,
[in LXX: Es 2:1 (גּזר ni.), Wi 4:16, Da LXX TH Su 53, 4:34, TH Sus 1:41, 48, 53*;]
to give judgment against, condemn: Ro 8:34; c. acc. pers., Mk 14:64, Jo 8:[10, 11]; disting. fr. κρίνειν, Ro 2:1, I Co 11:32; seq. θανάτῳ (cl. -ου or -ον), Mt 20:18, Mk 10:33; pass., Mt 27:3, Mk 16:[16], Ro 14:23, I Co 11:32, Read the full entry →
κατα-κρίνω; fut. κατακρινῶ; 1 aor. κατέκρινα ; Vass., pf. κατακέκριμαι; 1 aor. κατεκρίθην; 1 fut. κατακριθήσομαι; to give Judgment against (one [see κατά, III. 17}, 10. judge worthy of punishment, to condemn; a. prop.: Ro. vill. 34; τινά, Jn. viii. 10 sq.; Ro. ii. 1, where it is disting. fr. κρίνειν, as in 1 Co. xi. 32; 'pass., Mt. xxvii. 3; to. xiv. 23; τινὰ θανάτῳ, to adjudge one to death, condemn to death, Mt. xx. 18 [TdE. εἰς θάνατον] ; Mk. x. 33, (κεκριμμένοι θανάτῳ, to eternal death, Barn. ep. 10, 5) ; τῇ καταστροφῇ. 2 Pet. ii. 6 [WHom. Trmrg. br. καταστροφῇ], (the Greeks say κατακρ. τινὰ θανάτου or θάνατον; cf. W. 210 (197 sq.); Β. § 132,16; Grimm on Sap. ii. 20); w. the ace. and inf., τινὰ ἔνοχον εἶναι θανάτου. Mk. xiv. 64; simply, of God condemning one to eternal misery: pass., Mk. xvi. 16; 1 Co. xi. 32; Jas. v. 9 Ree. b. improp. i. 6. by one’s good example to render another's…
Read the full entry →κατακρίνω. P Petr I. 1612 (B.C. 230) ἀλλὰ κατακριθῆι pov, “but if the case be decided against me,”” and P Oxy III. 653 (4) (before A.p. 161) where in the account of a trial regarding a mortgage upon the property of Voltimus which had been seized by the creditor, Sempronius Orestinus, the Prefect informs the latter that unless he makes restitution—ovd μόνον κατακριθήσει ἀλλὰ καὶ Saphofe. The verb occurs several times in the i/a.p. edict OGZS 669, e.g. 3 ἐνετεύχθην δὲ Kal περὶ τῶν ἀτελειῶν Kal κουφοτελειῶν. . . λεγόντων ὕστερον κατακεκρίσθαι τὰ ὑπὸ ἰδιωτῶν πραχθέντα ἐν τῶι μέσωι χρόνωι μετὰ τὸ Φλάκκον κατακρεῖναι καὶ πρὸ τοῦ τὸν θεὸν Κλαύδιον ἀπολῦσαι: cf. also zd. 4378 (18.6.) τὸ κατακριθὲν πρασσέτωσαν παραχρῆμα. The distinction between κατακρίνω, “condemn,” and ἀνακρίνω, ‘examine judicially,” is well seen in Sus Th. 48 οὐκ ἀνακρίναντες οὐδὲ τὸ σαφὲς ἐπιγνόντες κατεκρίνατε θυγατέρα…
Read the full entry →κατακρίνω (katakrinō) — to condemn.
κατα-κρίνω,
[Refs 4th c.AD+] κακρίνω (see. below) [ῑ], give as sentence against, τὸ τελευτῆσαι πάντων ἡ πεπρωμένη κατέκρινε [Refs 5th c.BC+] —passive, τοῖσι κατεκέκρῐτο θάνατος sentence of death had been passed upon them, [Refs 5th c.BC+]; κατακεκριμένων οἱ τούτων when this sentence has been given against him, [Refs] if sentence be given against me, [Refs 5th c.BC+] person et genitive _of things_, ὀσέοι ἂν χρηστήριον κακρίνη ἢ γνωσίαι κακριθήη τῶν χρημάτων anyone whom the oracle has condemned or who by judicial process has been condemned to forfeit his property, [Refs 5th c.BC+]
Read the full entry →κατακρίνω
katakrino
from 2596 and 2919; to judge against, i.e. sentence:--condemn, damn.
see GREEK for 2596
see GREEK for 2919
κατακρίνω
v.
I condemn
κατακρίνω fut. -κρι^νῶ to give as sentence against, τινός:—Pass., τοῖσι κατακέκρι^ται θάνατος sentence of death has been passed upon them, Hdt.; κατακεκριμένων οἱ τούτων when this sentence has been given against him, id. Hdt.; impers., ἢν κατακρι^θῇ μοι if sentence be given against me, Xen.
c. acc. pers. to condemn, κατέκρινάν μιν ἔκδοτον ἄγεσθαι Hdt.; κ. τινὰ θανάτῳ NTest.:—Pass. to be condemned, Eur., Xen.
Verb-FAI-3P — Verb · future · active · indicative · third person · pluralfuture active indicative — an action still to come.
V-FAI-3P Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Plural
18 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 18 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
ὁ παῖς γὰρ οὗτος, οὗ τὴν γένεσιν Αἰγύπτιοι δεδιότες κατέκριναν ἀπολλύναι τὰ ἐξ Ἰσραηλιτῶν τικτόμενα, σὸς ἔσται καὶ λήσεται μὲν τοὺς ἐπʼ ὀλέθρῳ παραφυλάσσοντας,
ὅσοι δέ, φησίν, προσθῶσι ταῖς ἁμαρτίαις αὐτῶν καὶ πορευθῶσιν ἐν ταῖς ἐπιθυμίαις τοῦ αἰῶνος τούτου, θανάτῳ ἑαυτοὺς κατακρινοῦσιν.
πρὸ τοῦ Φανίαν ἀναπλεῦσαι αὐτὸς φθάσαι καὶ προαναπλεύσας. εἰ δὲ μή, οὐ παρόντος σου κατακριθήσεται καὶ κινδυνεύσει ἀποτῖσαι ισαι Ἀλκέτας τὰς τ δραχμὰς. ἀλλʼ εἰ μὲν δυνατὸν πρόσταγμα λαβεῖν,
Διοφάντου τοῦ διαδεχομένου Διονυσόδωρον τὸν στρατηγὸν Ἀρσινοίτου διʼ ὑπομνήματος, ἐφʼ οὗ καὶ δικαιολογηθέντων ἡμῶν κατεκρίθη ὁ ἐγκαλούμενος ἀποκαταστῆσαι τὸν ὅλμον. τούτου δὲ μὴ βουλομένου ἀποκαταστῆσαί μοι τοῦτον, ἀλλὰ καὶ
απεις εἰς τὸν ἄνδρα κα … … … ἀπεγράφου πρὸς … … τῷ ἀνδρὶ κατεκρίθη ὑ … … … φασκούσης ἀπο
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-ASF — Personal pronoun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
P-ASF Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Feminine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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 ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
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…
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
μετανοέω (metanoeo) means to change one's mind or purpose, particularly in the context of repentance from sin. It is derived from the roots for 'after' and 'to think,' indicating a reconsideration that leads to moral change. The New Testament frequently uses it to denote genuine repentance involving a change of heart and behavior, as seen in verses like Matthew 3:2 and Acts 2:38. There is a noted distinction between this term and related words, particularly in how they express the depth of remorse and the intention to amend one's life.
Ir is often stated by theologians of the Reformation period that μετάνοια and μεταμέλεια, with their several verbs, μετανοεῖν and μεταμέλεσθαι, are so far distinct, that where it is intended to express the mere desire that the done might be undone, accompanied with regrets or even with remorse, but with no effective change of heart, there the latter words are employed; but where a true change of heart toward God, there the former. It was Beza, I believe, who first strongly urged this. He was followed by many; thus see Spanheim, Dub. Hvang. vol. iii. dub. 9; and Chillingworth (Sermons before Charles I. p. 11): ‘To this purpose it is worth the observing, that when the Scripture speaks of that kind of repentance, which is only sorrow for something done, and wishing it undone, it constantly useth the word μεταμέλεια, to which forgiveness of sins is nowhere promised. So it is written of…
Read the full entry →μετα-νοέω, -ῶ,
[in LXX for נחם ni., I Ki 15:29, Je 4:28, al.;]
to change one's mind or purpose, hence, to repent; in NT (exc. Lk 17:3, 4), of repentance from sin, involving amendment: seq. ἀπό, Ac 8:22; ἔκ, Re 2:21, 22 9:20, 21 16:11 (מִן שׁוּב); ἐπί, II Co 12:21; absol., Mt 3:2 4:17 11:20 12:41, Mk 1:15 6:12, Lk 11:32 13:3, 5 15:7, 10 16:30 17:3, 4, Read the full entry →
μετα-νοέω, -@; fut. μετανοήσω ; 1 aor. μετενόησα; fr. [Antipho], Xen. down; Sept. several times for 003; to change one’s mind, i. e. to repent (to feel sorry that one has done this or that, Jon. iii. 9), of having offended some one, Lk. xvii. 3 sq.; with ἐπί τινε added (dat. of the wrong, Hebr. Sy, Am. vii. 3; Joel ii. 13; Jon. iii. 10; iv. 2), of (on account of) something (so Lat. me paenitet alicuius rei), 2 Co. xii. 21; used esp. of those who, conscious οὗ their sins and with manifest tokens of sorrow, are intent on obtaining God’s pardon; to repent (Lat. paenitentiam agere): petavo® ἐν σάκκῳ καὶ σποδῷ, clothed in sackcloth and besprinkled with ashes, Mt. xi. 21; Lk. x. 13. to change one’s mind for the better, heartily to amend with abhorrence of one’s past sins: Mt. iii. 2; iv. 17; Mk. i. 15, (ef. Mt. iii. 6 ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν : ib. 8 and Lk. iii. 8 καρποὺς ἀξίους…
Read the full entry →μετανοέω (metanoeō) — to repent.
μετανο-έω,
perceive afterwards or too late, opposed to προνοέω, [Refs 5th c.BC+]; opposed to προβουλεύομαι, [Refs 3rd c.AD+]; concur subsequently, τισι [Refs 2nd c.AD+]
2. change one's mind or purpose, [Refs 5th c.BC+]; μ. μὴ οὔτε.. τῶν χαλεπῶν ἔργων ᾖ τὸ.. ἄρχειν change one's opinion and think that it is not.., [Refs 5th c.BC+]
3. repent, [NT+5th c.BC+]; ἐπί τινι [Refs 1st c.AD+]: with participle, μ. γενόμενος Ἕλλην [Refs 2nd c.AD+]
4. with accusative, repent of, τὴν ἄφιξιν [Refs 1st c.AD+]
μετανοέω
metanoeo
from 3326 and 3539; to think differently or afterwards, i.e.
reconsider (morally, feel compunction):--repent.
see GREEK for 3326
see GREEK for 3539
μετανοέω
v.
I repent, change my mind
μετανοέω fut. ήσω to change one's mind or purpose, Plat., Xen.
to repent, Antipho., etc.
Verb-AAI-3P — Verb · aorist · active · indicative · third person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-3P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Plural
34 occurrences in the New Testament, rendered 17 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 34 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 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ μὲν μηδὲν ἁμαρτεῖν ἴδιον θεοῦ, τὸ δὲ μετανοεῖν σοφοῦ·
ἐν τούτοις δʼ ὄντων τῶν πραγμάτων δείσας Μωυσῆς, μὴ γένηταί τι χεῖρον, συναγαγὼν εἰς ἐκκλησίαν τὸν λαὸν οὐδενὸς μὲν κατηγόρει πρὸς ὄνομα μὴ βουλόμενος εἰς ἀπόνοιαν περιστῆσαι τοὺς ἐκ τοῦ λανθάνειν μετανοῆσαι δυναμένους,
Μετανοήσατε, οἶκος Ἰσραήλ, ἀπὸ τῆς ἀνομίας ὑμῶν: εἶπον τοῖς υἱοῖς τοῦ λαοῦ μου.
οὐθὲν δεῖ λέγειν. οἶμαι γὰρ ὑμᾶς ἐπʼ αὐτοῦ τοῦ … παρέξειν. ἐάνπερ μὴ βούλησθε μετανοῆσαι … δεχημέραι … νάκουσι. διὸ καὶ ὡς ἀν ἀναγνῶις … σον ἡμῖν μηδεμίαν ὑπερβολὴν
τοῖς κατὰ καιρὸν ἐσομένοις κληρικοῖς τε καὶ διοικηταῖς καὶ ἐπισκόποις ἄλλο τι βουλεύσασθαι ἢ μετανοῆσαι ἢ μεταμελεῖσθαι ὑπὲρ ταύτην τὴν ἐγχωρητικὴν καὶ παραχωρητικὴν ἔγγραφον ὁμολογίαν· ἀλλʼ ἐπὶ τῷ ταύτην
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The 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-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κήρυγμα (kērugma) is derived from the verb κηρύσσω and refers to a proclamation or message, particularly in a religious context. It encompasses the act of preaching or announcing the gospel, as seen in various New Testament passages like Matthew 12:41 and Romans 16:25. The term can also imply the content of the message itself, distinguishing it from the act of proclaiming.
κήρυγμα, -τος, τό
(< κηρύσσω),
[in LXX: II Ch 30:5 (קוֹל), Jh 3.2 (קְרִיאָה), Pr 9:3, I Es 9:3*;]
in cl., that which is cried by a herald, a proclamation. In NT (v. Lft., Notes, 161), of God's heralds, proclamation, message, preaching (i.e. the substance as distinct from the act which would be expressed by † κήρυξις): Mt 12:41, Lk 11:32, I Co 1:21, II Ti 4:17, Tit 1:3; c. gen. subjc., τὸ κ. μου, I Co 2:4; ἡμῶν, I Co 15:14; c. gen. obj., Ἰησοῦ Χρ.,
κήρυγμα, -τος. τύ, (knpvoow), in Grk. writ. esp. Attic, ‘iat which is promulgated by a herald or public crier, a proclamation by herald; in the N. T. the message or proclamation by the heralds of God or Christ: thus the proclamation of the necessity of repentance and reformation made by the prophet Jonah [A.V. preaching], τὸ κηρυγμα Ἰωνᾶ, Mt. xii.41; Lk. xi. 32, (Jon. iii. 4); the announcement of salvation procured by Christ and to be had through him: absol., 1 Co. i. 21; Tit. i. 3; w. gen. of the subj., made by one, 1 Co. ii. 4; xv. 14; w. gen. of the obj. Ἰησοῦ Χριστοῦ, concerning Jesus Christ, Ro. xvi. 25, ef. Philippi ad loc.; [τῆς αἰωνίου σωτηρίας, Mk. xvi. WI in (rejected) ‘Shorter Conclusion]; the act of publishing, absol. 2 Tim. iv. 17 [but R. V. that the message might be fully proclaimed ; see πληροφορέω, a.…
Read the full entry →κήρυγμα. P Petr III. 1259 (Ptol.) ἔχθεμα [ἐϊχθεῖναι. . καὶ κήρυγμα ποιήσασθαι, of a public announcement: similarly, Mzche/ 3906 (c. B.c. 200). In an Egyptian sepulchral inscr., reproduced in Archiv v. p. 169, a certain Seratus, who has been laid between his mother and brother, announces—kal ἀδελφοῦ εἰμὶ κήρυγμα μέγιστον, ὧν καὶ ἡ σωφροσύνη κατὰ Tov κόσμον λελάληται.
κήρυγμα (kērugma) — preaching.
κήρυγ-μα, ατος, τό,
(κηρύσσω) that which is cried by a herald, proclamation, [Refs 5th c.BC+]; ἐκ τοῦ κ. by proclamation, [Refs 5th c.BC+]; announcement of victory in games, [Refs 2nd c.AD+]; mandate, summons, [Refs 5th c.BC+]; reward offered by proclamation, [Refs 5th c.BC+]
II. preaching, [NT]
κήρυγμα
kerugma
from 2784; a proclamation (especially of the gospel; by implication,
the gospel itself):--preaching.
see GREEK for 2784
κήρυγμα, ατος, τό
n.n.
a proclamation, preaching
κήρυγμα kērygma 9x
proclamation, proclaiming, public annunciation, Mt. 12:41; public inculcation, preaching, 1 Cor. 2:4; 15:14; meton. what is publicly inculcated, doctrine, Rom. 16:25; Tit. 1:3*
κήρυγμα κήρυγμα, ατος, τό, κηρύσσω that which is cried by a herald, a proclamation, public notice, Hdt., attic
a reward offered by proclamation, Xen., Aeschin.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
The public and oral inculcation of the truths of religion, especially of the gospel of Christ, Isa 61:1 Ac 8:4 2Co 5:20 Eph 3:8. Public instruction in religion was no doubt given in the earliest ages. Enoch prophesied, Jud 1:14-15; and Noah was a preacher of righteousness, 2Pe 2:5. Frequent instances of religious addresses occur in the history of Moses, the judges, and the prophets; and these were to some extent in connection with the Jewish ritual, Ne 1:1-11.
→ (The act of exhorting, prophesying, reproving, teaching)
→ Solomon called “the preacher” (Koheleth) Ec 1:1,12
→ Noah called “preacher,” 2Pe 2:5
→ Sitting while Mt 5:1; Lu 4:20; 5:3
→ Moses was slow of speech Ex 4:10-12
8 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
καὶ μὴ ἐπιτρέψῃς μηδὲ κήρυκι κηρῦξαι μηδὲ βραβευτῇ στεφανῶσαι τὸν ἐχθρόν, ἀλλ’ αὐτὸς παρελθὼν τὰ βραβεῖα καὶ τὸν φοίνικα ἀνάδος καὶ στεφάνωσον, εἰ θέλει, καὶ ταῖς ταινίαις ἀνάδησον καὶ κήρυξον αὐτὸς μεγάλῃ καὶ ἀρρήκτῳ φωνῇ κήρυγμα τοιοῦτον·
τούτου γενομένου τοῦ κηρύγματος ἔτι μᾶλλον οἱ μάγοι συνδραμόντες καὶ φιλοτιμησάμενοι πρὸς τὴν εὕρεσιν τῶν γραμμάτων οὐδὲν ἔλαττον ἠπόρησαν.
ποιεῖ οὖν Μωϋσῆς χαλκοῦν ὄφιν καὶ τίθησιν ἐνδόξως καὶ κηρύγματι καλεῖ τὸν λαόν.
ογραμματεὺς ε … ι τούτων περὶ ὧν ἐγεγράφει Διοτίμωι ἔχθεμα ἐχθεῖναι Κλεινίαν καὶ κήρυγμα ποιήσασθαι μὴ καταβάλλειν τοῖς λογευταῖς μηθένα ἀργύριον, ἔφη μὴ ἐκτεθεικέναι Κλεινίαν τὸ ἔχθεμα μηδὲ
ἀναγορευθήσονται καὶ ἂν μηδὲ τότε ὑπακούσωσιν ἀπόντες κριθήσονται. Ἀπολλόδωρος ῥήτωρ· πρὸς τοῦτο σοῦ τὸ κήρυγμα οἱ συνηγορούμενοι ὑπʼ ἐμοῦ Μενελαῒς ἡ καὶ Ποσειδωνία καὶ Ποσειδώνιος ἀναγκαίως ἀσφαλίζονται, ὅτι ἄλλως
Φιλωτ δραχμὰς χϛ τριώβολον … καμω ροβ ἐμοὶ φιλ ϛ πεντώβολον χαλκοὺς 2 καὶ κήρυγμα γινέσθω χάριν τῆς λαογραφίας ἐπεὶ αὔριον ἀναβαίνομεν. ἔρρωσο
The Greek word Ἰωνᾶς refers to Jonah, a prophet from the Old Testament, and is derived from Hebrew. It is used in the New Testament to reference both the prophet and Jonah, the father of the apostle Peter. Key verses include Matthew 12:39-41 and Luke 11:29-32, where Jonah's story is mentioned.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mt 12:39-41 16:4, Lk 11:29, 30, 32.†
Ἰωνάς, -ἃ [B. 20 (17 sq.)], 6, (737 a dove), Jonah (or Jonas) ; 1. Jonah, the O. T. prophet, a native of Gath-hepher in the tribe of Zebulun. He lived during the reign of Jeroboam II., king of Israel (2 K. xiv. 25). The narrative of his miraculous experiences, constructed for a didactic purpose, is given in the book which bears his name [on the historic character of which ef. B.D. (esp. Am. ed.) or McC. and 5. 5. v.; also Ladd, Doctr. of Sacr. Script. i. 65 sqq.]: Mt. xii. 39-41; xvi. 4; Lk. xi. 29 sq. 32. 2. Jonah (or Jonas), a fisherman, father of the apostle Peter: Mt. xvi. 17 [LT WH here Βαριωνᾶ, see Bapiavas]; Jn. i. 42 (43) [RGLmrg. Tr mrg., and RG in] xxi. 15, [16, 17], (see Ἰωάννης, 3).
Ἰωνᾶς (Iōnas) — John.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mat.12:39-41 16:4, Luk.11:29-30, 32.†
(From Abbott-Smith. LSJ has no entry)
Ἰωνᾶς (Iōnas) — John.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mat.12:39-41 16:4, Luk.11:29-30, 32.†
(From Abbott-Smith. LSJ has no entry)
Ἰωνᾶς (Iōnas) — Jonah.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mat.12:39-41 16:4, Luk.11:29-30, 32.†
(From Abbott-Smith. LSJ has no entry)
Ἰωνᾶς
Ionas
of Hebrew origin (3124); Jonas (i.e. Jonah), the name of two
Israelites:--Jonas.
see HEBREW for 03124
Ἰωνᾶς, ᾶ, ὁ
n.m.
Jonah
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
jo'-na (yonah, "dove"; 'Ionas):
(1) According to 2Ki 14:25, Jonah, the son of Amittai, of Gath-hepher, a prophet and servant of Yahweh, predicted the restoration of the land of Israel to its ancient boundaries through the efforts of Jeroboam II. The prophet lived and labored either in the early part of the reign of Jeroboam (790-750 BC), or during the preceding generation. He may with great probability be placed at 800-780 BC. His early ministry must have made him popular in Israel; for he prophesied of victory and expansion of territory. His native village of Gath-hepher was located in the territory of Zebulun (Jos 19:13).
(2) According to the book bearing his name, Jonah the son of Amittai received a command to preach to Nineveh; but he fled in the opposite direction to escape…
Jonah
A dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the “Son of man.”
(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. (2 Kings 14:25) He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, (Jonah 4:2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article WHALE] After…
One of the minor prophets, was a native of Gath-hepher, in Zebulun, 2Ki 14:25. Being ordered of God to prophesy against Ninevah, probably in or before the reign of Jeroboam 2, which begun 825 B. C., he endeavored to avoid the command by embarking at Joppa for Tarshish, in order to fly as far as possible in the opposite direction. But being overtaken by a storm, he was thrown overboard at his own request, and miraculously preserved by being swallowed by a large fish. See WHALE. Several Greek and Roman legends seem to have been borrowed from this source. After three days, typical of our Savior’s stay in the tomb, the fish cast Jonah out upon the shore; the word of the Lord a second time directed him to go to Nineveh, and he obeyed. The allusions of the narrative to the vast extent and population of this city, are confirmed by other…
9 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 15 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τούτῳ προεφήτευσέ τις Ἰωνᾶς, ὡς δεῖ πολεμήσαντα τοῖς Σύροις αὐτὸν κρατῆσαι τῆς ἐκείνων δυνάμεως καὶ πλατῦναι τὴν αὑτοῦ βασιλείαν τοῖς μὲν κατὰ τὴν ἄρκτον μέρεσιν ἕως Ἀμάθου πόλεως, τοῖς δὲ κατὰ τὴν μεσημβρίαν ἕως τῆς Ἀσφαλτίδος λίμνης·
Ἰωνᾶς Νινευΐταις καταστροφὴν ἐκήρυξεν: οἱ δὲ μετανοήσαντες ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν ἐξιλάσαντο τὸν θεὸν ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν, καίπερ ἀλλότριοι τοῦ θεοῦ ὄντες.
ἰδιῶτιν ἐτῶν κϛ ἄσημον, καὶ ἐξ ἀμφοτέρων τέκνα τὸν δεῖνα ἐτῶν … καὶ … ιωνα ἐτῶν … καὶ Δίδυμον ἔτους α μὴ ἀναγεγραμμένους ἐν τοῖς ἐπιγεγενημένοις καὶ Τασουχάριον ἐτῶν
ἔτος Ἁδριανοῦ Καίσαρος τοῦ κυρίου τὰς ὑπαρχούσας σοι ἐν τῶι Πατεμίτῃ ἄνω περὶ … ιωνα Σομομπαὼ ἀρούρας δύο ἥμισυ εἰς σπορὰν πυροῦ ἐκφορίου ἀποτάκτου πυροῦ ἀρταβῶν εἴκοσι πέντε ἡμίσους
vestiges … vestiges … Κάστορα Ἀνίκητος … … Ἰουλιανῷ Οὐιβίου πράκτορι … ίωνα Λεῦτος … μιπλε … ενκες
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
ἰδού,
[in LXX chiefly for הִנֵּה,]
prop. imperat. 2 aor. mid. of ὁράω, used as a demonstrative particle, with frequency much greater in LXX and NT than in cl. (v. M, Pr., 11),
ἰδού, a demonstrative particle, [in Grk. writ. fr. Soph. down], found in the N. T. esp. in the Gospels of Matthew and of Luke, used very often in imitation of the Hebr. nan, and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: behold! see! lo! It is inserted in the discourse after a gen. absol., Mt. i. 20; ii. 1, 13; ix. 18; xii. 46; xvii. 5; Xxvi.47; xxviii. 11. καὶ ἰδού is used, when at the close of a narrative something new is introduced, Mt. ii. 9; ili. 16; iv. 11; viii. 2, 24, 29,32, 34; ix. 2 54. 20; xii. 10; KV 224 ΧΥΙ- Ss) KIX. 10... eva. 91; ΧΧΥΪ. 51: ΧΧΥΤΙ ὦ, 7; Lk. i. 20, 31, 36; ii. 9[R GL Tr br. ], 25; ix. 30, 38 sq.; x. 25; xiv. 2; xxiv.13; Acts xii.7; xvi.1; when a thing is specified which is unexpected yet sure, 2 Co. vi. 9 (καὶ ἰδοὺ ζῶμεν, and nevertheless we live), cf. Mt. vii. 4; when a thing is specified which seems…
Read the full entry →ἰδού. Moulton (Pro/eg. p. 11) has shown that the frequency with which ἰδού (originally the imper. of εἰδόμην and accented ἰδοῦ) is used by certain NT writers is due to the fact that they were accustomed to the constant use of an equivalent interjection in their own tongue: cf. Wellhausen £ini.* p. 22. As showing, however, that the interjection was used in the Kou where no Hebraistic influence is predicable, we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά σοι αὐτήν, with reference to the return of a file, 76. 10691 (very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one has brought me a letter about the bread, but if you send a letter by…
Read the full entry →ἰδού (idou) — look!.
ἰδοῦ
(ἴδου Hdn.Gr. cited in [Refs 4th c.AD+]aorist 2 imperative middle of ὁρά; but,
II. ἰδού (on the accent see Hdn.Gr.[Refs] adverb, lo! behold! (even with words of hearing, ἰδοὺ δοῦπον αὖ κλύω τινά [Refs 5th c.BC+]
II.1. with Nouns and Prons., ἰ. χελιδών Klein [Refs 6th c.BC+], etc.; ἰ. ἐγώ here am I, [LXX+NT]; οὐκ ἰ. Ἀαρώ; [LXX]
II.2. with Verbs,
II.2. a in the imperative, ἰ. θεᾶσθε [Refs 5th c.BC+]; especially in offering a thing, take it! ἰ. δέχου παῖ [Refs 5th c.BC+]
II.2. b in indicative of all tenses, ἰ. πείθομαι [NT+5th c.BC+] with past tenses, [LXX+NT]; in the middle of a sentence, [NT]
II.3. with questions, ἰ., τί ἔστι; [Refs 5th c.BC+]
ἰδού
idou
second person singular imperative middle voice of 1492; used as
imperative lo!; --behold, lo, see.
see GREEK for 1492
ἰδού
v.
See! Lo! Behold! Look!
ἰδού 2nd sg mid imperat of εἰδόμην, as adv. lo! behold! see there! Soph.; ἰδού, δέχου there! take it! Lat. en tibi! id. Soph., etc.:— well, as you please! Ar.
in repeating another's words quizzingly, ἰδού γ᾽ ἄκρατον oh yes, wine, id. Ar.
Verb-2AMM-2S — Verb · second aorist · middle · imperative · second person · singularsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Singular
208 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 603 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.
πλέον, v.s. πολύς.
πολύς, πολλή (fr. an older form πολλός, found in Hom., Hes., Pind.), πολύ; [(cf. Curtius § 375)]; Sept. chiefly for 39; much; used a. of multitude, number, etc., many, numerous, great: ἀριθμός, Acts xi. 21; λαός, Acts xviii. 10; ὄχλος, Mk. v. 24; vi. 34; [viii.1 LT Tr WH]; Lk. vii. 11; viii. 4; Jn. vi. 2,5; Rev. vii. 9; xix. 6, etc.; πλῆθος, Mk. iii. 7sq.; Lk. v. 6; Acts xiv. 1, ete.; 1. q. abundant, plenteous [A. V. often much], καρπός, Jn. xii. 24; xv. 5,8; θερισμός, (the harvest to be gathered), Mt. ix. 37; Lk. x. 2; γῆ, Mt. xiii. 5; Mk. iv. 5; χόρτος, Jn. vi. 10; οἶνος, 1 Tim. iii. 8; plur. πολλοὶ τελῶναι, Mt. ix. 10; Mk. ii. 15; πολλοὶ προφῆται, Mt. xiii. 17; Lk. x. 24; σοφοί, 1 Co. i. 26; πατέρες, 1 Co. iv. 15; δυνάμεις, Mt. vii. 22; xiii. 58, ete.; ὄχλοι, Mt. iv. 25; viii. 1; xii. 15 [but here L TWH om. Trbr. ὄχ.7; Lk. v. 15, ete.; δαιμόνια, Mk.i. 34; and in many otherexx.; with…
Read the full entry →πολύς, “much,” plur. ‘‘many’’: P Petr I. 2905 (iii/B.c.) χάρις τοῖς θεοῖς πολλὴ εἰ ὑγιαίνεις, ‘‘much thanks to the gods if you are well,” P Ryl II. 2435 (ii/A.D.) τοῦτο οὐ μόνον ἡμεῖν yevapevov ἀλλὰ Kal πολλοῖς, ‘this has happened not to us only but to many ” (Edd.), and 16. 238* (A.p. 262) διὰ πολλὰς χρείας, “for various needs’ (Edd.). The word is very conimon in epistolary greetings (πολλὰ χαίρειν : exx. from B.C. 118 to ili/iv A.D. in Exler Eprstolography p. 27 f.) and in rhetorical prefaces (Sirach proem.), and consequently, as Cadbury suggests (in Jackson and Lake Beginnings of Christianity Part I. Vol. ii. p. 492 f.), πολλοί must not be pressed to mean “ἡ Ac 243, 10, For the adverbial πολλά, which ‘‘ lies between πολύ and πολλάκις : it is ‘much’ with the idea of plurality and repetition introduced’’ (Hort ad Jas 32), cf. P Heid 622 (iv/a.p.) (= Selections, p. 127) πολλὰ…
Read the full entry →πλείων, πλεῖον (pleiōn, pleion) — greater.
πλείων,
πλέων, ὁ, ἡ, neuter πλεῖον, πλέον, πλεῖν, comparative of πολύς (on the forms see entry near the end), more, of number, size, extent, etc., οἱ δὲ μάχονται παυρότεροι πλεόνεσσι [Refs 8th c.BC+]; ἐς πλείονας οἰκεῖν govern for the interest of the majority, [Refs 5th c.BC+]; πλέον᾽ ἔλπομαι λόγον Ὀδυσσέος ἢ πάθαν greater than.., [Refs 5th c.BC+]; τὸν πλείω λόγον all further speech, [Refs 5th c.BC+]; πλείω τὸν πλοῦν.. ποιησάμενοι having made the voyage longer, [Refs 5th c.BC+]; ὁ π. βίος a longer life, [Refs 5th c.BC+]; of Time, longer, π. χρόνος [Refs 8th c.BC+]
Read the full entry →πολύς
pleion
pleion pli'-on, or
pleon pleh'-on
comparative of 4183; more in quantity, number, or quality; also (in
plural) the major portion:--X above, + exceed, more excellent,
further, (very) great(-er), long(-er), (very) many, greater (more)
part, + yet but.
see GREEK for 4183
πλείων, εῖον
Adj
more, greater
πολύς polys 416x
great in magnitude or quantity, much, large, Mt. 13:5; Jn. 3:23; 15:8; pl. many, Mt. 3:7; in time, long, Mt. 25:19; Mk. 6:35; Jn. 5:6; οἱ πολλοί, the many, the mass, Rom. 5:15; 12:5; 1 Cor. 10:33; τὸ πολύ, much, 2 Cor. 8:15; πολύ, as an adv., much, greatly, Mk. 12:27; Lk. 7:47; of…
Read the full entry →πλείων πλείων, πλέων, ονος, ὁ, ἡ, comp. of πολύς more, larger, both of number and size, Hom., etc.; τὸν πλείω λόγον all further speech, Soph.; πλείω τὸν πλοῦν the greater part of . . , Thuc.:—of Time, longer, πλείων χρόνος Hdt.; πλέων νύξ the greater part of night, Il.
with the Art., οἱ πλέονες the greater number, like οἱ πολλοί, the mass or crowd, Hom.; οἱ πλεῦνες Hdt., etc.; c. gen., τὰς πλεῦνας τῶν γυκαικῶν id. Hdt.:— the many, the people, opp. to the chief men, Thuc., etc.:— τὸ πλεῖον πολέμοιο the greater part of war, Hom.
pecul. usages of neut.:
as a Noun, more, πλεῦν ἔτι τούτου Hdt.; τὸ δὲ πλέον nay, what is more, Eur., Thuc.:— πλέον or τὸ πλέον τινός a higher degree of a thing, Soph.; τὸ πλ. τοῦ χρόνου Thuc.:— πλέον ἔχειν to…
Adj-NSN-C — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN-C Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter Degree: Comparative
45 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 55 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
Counted over the 29 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.
The Greek word Ἰωνᾶς refers to Jonah, a prophet from the Old Testament, and is derived from Hebrew. It is used in the New Testament to reference both the prophet and Jonah, the father of the apostle Peter. Key verses include Matthew 12:39-41 and Luke 11:29-32, where Jonah's story is mentioned.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mt 12:39-41 16:4, Lk 11:29, 30, 32.†
Ἰωνάς, -ἃ [B. 20 (17 sq.)], 6, (737 a dove), Jonah (or Jonas) ; 1. Jonah, the O. T. prophet, a native of Gath-hepher in the tribe of Zebulun. He lived during the reign of Jeroboam II., king of Israel (2 K. xiv. 25). The narrative of his miraculous experiences, constructed for a didactic purpose, is given in the book which bears his name [on the historic character of which ef. B.D. (esp. Am. ed.) or McC. and 5. 5. v.; also Ladd, Doctr. of Sacr. Script. i. 65 sqq.]: Mt. xii. 39-41; xvi. 4; Lk. xi. 29 sq. 32. 2. Jonah (or Jonas), a fisherman, father of the apostle Peter: Mt. xvi. 17 [LT WH here Βαριωνᾶ, see Bapiavas]; Jn. i. 42 (43) [RGLmrg. Tr mrg., and RG in] xxi. 15, [16, 17], (see Ἰωάννης, 3).
Ἰωνᾶς (Iōnas) — John.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mat.12:39-41 16:4, Luk.11:29-30, 32.†
(From Abbott-Smith. LSJ has no entry)
Ἰωνᾶς (Iōnas) — John.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mat.12:39-41 16:4, Luk.11:29-30, 32.†
(From Abbott-Smith. LSJ has no entry)
Ἰωνᾶς (Iōnas) — Jonah.
Ἰωνᾶς, -ᾶ, ὁ (Heb. יוֹנָה),
Jonah, the prophet: Mat.12:39-41 16:4, Luk.11:29-30, 32.†
(From Abbott-Smith. LSJ has no entry)
Ἰωνᾶς
Ionas
of Hebrew origin (3124); Jonas (i.e. Jonah), the name of two
Israelites:--Jonas.
see HEBREW for 03124
Ἰωνᾶς, ᾶ, ὁ
n.m.
Jonah
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
jo'-na (yonah, "dove"; 'Ionas):
(1) According to 2Ki 14:25, Jonah, the son of Amittai, of Gath-hepher, a prophet and servant of Yahweh, predicted the restoration of the land of Israel to its ancient boundaries through the efforts of Jeroboam II. The prophet lived and labored either in the early part of the reign of Jeroboam (790-750 BC), or during the preceding generation. He may with great probability be placed at 800-780 BC. His early ministry must have made him popular in Israel; for he prophesied of victory and expansion of territory. His native village of Gath-hepher was located in the territory of Zebulun (Jos 19:13).
(2) According to the book bearing his name, Jonah the son of Amittai received a command to preach to Nineveh; but he fled in the opposite direction to escape…
Jonah
A dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the “Son of man.”
(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. (2 Kings 14:25) He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, (Jonah 4:2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article WHALE] After…
One of the minor prophets, was a native of Gath-hepher, in Zebulun, 2Ki 14:25. Being ordered of God to prophesy against Ninevah, probably in or before the reign of Jeroboam 2, which begun 825 B. C., he endeavored to avoid the command by embarking at Joppa for Tarshish, in order to fly as far as possible in the opposite direction. But being overtaken by a storm, he was thrown overboard at his own request, and miraculously preserved by being swallowed by a large fish. See WHALE. Several Greek and Roman legends seem to have been borrowed from this source. After three days, typical of our Savior’s stay in the tomb, the fish cast Jonah out upon the shore; the word of the Lord a second time directed him to go to Nineveh, and he obeyed. The allusions of the narrative to the vast extent and population of this city, are confirmed by other…
9 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 15 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τούτῳ προεφήτευσέ τις Ἰωνᾶς, ὡς δεῖ πολεμήσαντα τοῖς Σύροις αὐτὸν κρατῆσαι τῆς ἐκείνων δυνάμεως καὶ πλατῦναι τὴν αὑτοῦ βασιλείαν τοῖς μὲν κατὰ τὴν ἄρκτον μέρεσιν ἕως Ἀμάθου πόλεως, τοῖς δὲ κατὰ τὴν μεσημβρίαν ἕως τῆς Ἀσφαλτίδος λίμνης·
Ἰωνᾶς Νινευΐταις καταστροφὴν ἐκήρυξεν: οἱ δὲ μετανοήσαντες ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν ἐξιλάσαντο τὸν θεὸν ἱκετεύσαντες καὶ ἔλαβον σωτηρίαν, καίπερ ἀλλότριοι τοῦ θεοῦ ὄντες.
ἰδιῶτιν ἐτῶν κϛ ἄσημον, καὶ ἐξ ἀμφοτέρων τέκνα τὸν δεῖνα ἐτῶν … καὶ … ιωνα ἐτῶν … καὶ Δίδυμον ἔτους α μὴ ἀναγεγραμμένους ἐν τοῖς ἐπιγεγενημένοις καὶ Τασουχάριον ἐτῶν
ἔτος Ἁδριανοῦ Καίσαρος τοῦ κυρίου τὰς ὑπαρχούσας σοι ἐν τῶι Πατεμίτῃ ἄνω περὶ … ιωνα Σομομπαὼ ἀρούρας δύο ἥμισυ εἰς σπορὰν πυροῦ ἐκφορίου ἀποτάκτου πυροῦ ἀρταβῶν εἴκοσι πέντε ἡμίσους
vestiges … vestiges … Κάστορα Ἀνίκητος … … Ἰουλιανῷ Οὐιβίου πράκτορι … ίωνα Λεῦτος … μιπλε … ενκες
The Greek word ὧδε (i.e., *hōde*) is an adverb meaning 'here' or 'hither,' indicating a specific place. It can also express manner, as in 'in this way' or 'thus.' The New Testament uses it in various contexts, including Matthew 8:29 and Colossians 4:9. Some sources note its use in a metaphorical sense, referring to circumstances or connections.
ὧδε, adv., (fr. ὅδε); 1. 80, in this manner, (very often in Hom.). 2. adv. of place; a. hither, to this place (Hom. Il. 18, 392; Od. 1, 182; 17, 545; cf. B. ΤΙ (62 sq.) [ef. W. § 54, 7; but its use in Hom. of place is now generally denied; see Ebeling, Lex. Hom. 8. v. p. 484; L.andS.s. v.IL.]): Mt. viii. 29; xiv. 18 [Tr mrg. br. ὧδε]; xvii. 17; xxii. 12; Mk. xi.3; Lk. ix. 41; xiv. 21; xix. 27; Jn. vi. 25; xx. 27; Actsix. 21; Rev. iv.1; xi. 12, (Sept. for Ὁ 71, Ex. iii. 5; Judg. xviii. 3; Ruth ii. 14); ἕως ὧδε, [even unto this place], Lk. xxiii. 5. b. here, in this place: Mt. xii. 6, 41 sq.; xiv. 17; Mk. ix.1,5; xvi.6; Lk. ix. 33; xxii.38; xxiv. 6 [WH reject the cl.]; Jn. vi. 9; xi. 21, 32, and often, (Sept. for 75); τὰ ὧδε, the things that are done here, | Col. iv. 9; ὧδε, in this city, Acts ix. 14; in this world, | Heb. xiii. 14; opp. to ἐκεῖ (here, i. 6. according to the Levitical law…
Read the full entry →ὧδε (hōde) — here.
ὧδε,
Attic dialect also ὡδί (which see), demonstrative adverb of ὅδε:
I. of Manner, in this wise, thus, sometimes so very, so exceedingly, frequently from [Refs 8th c.BC+] usually before the Verb, but after it in [Refs 8th c.BC+]:—in construction ὧδε is answered by ὡς, so.., as.., [Refs 8th c.BC+]; by εἰ, δοκῶ μοι ὧδε ἂν μᾶλλον πιθέσθαι σοι, εἴ μοι δείξειας.. [Refs 5th c.BC+]: with participle, δύαις τε καμφθεὶς ὧδε δεσμὰ φυγγάνω [Refs 4th c.BC+] is frequently in Attic dialect, [Refs 5th c.BC+]; also in later Prose, [Refs 2nd c.AD+]
I.2. of a State or Condition, as it is, πρόμολ᾽ ὧ. come forth just as thou art, [Refs 8th c.BC+] (rightly so taken by [Refs 8th c.BC+]: see below [Refs 8th c.BC+]
ὧδε
hode
from an adverb form of 3592; in this same spot, i.e. here or
hither:--here, hither, (in) this place, there.
see GREEK for 3592
ὧδε
Adv
here
ὧδε hōde 61x
here, in this place, Mt. 12:6, 41; ὡδε ἠ ὡδε, here or there, Mt. 24:23; τὰ ὡδε, the state of things here, Col. 4:9; met. herein, in this thing, Rev. 13:10, 18; to this place, Mt. 8:29; 14:18
ὧδε demonstr. adv. of ὅδε:
of Manner, in this wise, so, thus, and (more strongly) so very, so exceedingly, Hom., etc.:— ὧδε is answered by ὡς, so . . , as . . , id. Hom.; followed by a relat., τίς ὧδε τλησικάρδιος, ὅτῳ . . ; Aesch.; ὧδέ πως somehow so, Xen., etc.
of Condition, πρόμολ᾽ ὧδε come forth just as thou art, at once, Hom.
of something following, thus, as follows, id. Hom.; ὧδ᾽ ἠμείψατο Soph.
c. gen., ὧδε γένους thus off for family, Eur.
of Place, hither, here, Soph., Theocr.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
her, in composition:
64 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 60 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 39 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.
οὐδὲ τοῦ θεοφιλεστάτου Μωυσέως ἀπέχεται ἡ ὀφιώδης ἡδονή, λέγεται δὲ ὧδε·
τῶν δὲ ἄλλων, Λουμαίου καὶ Ἀναμία καὶ Λαβίμου τοῦ μόνου κατοικήσαντος ἐν Λιβύῃ καὶ ὧδε τὴν χώραν ἀπʼ αὐτοῦ καλέσαντος, Νεδέμου τε καὶ Πεθρωσίμου καὶ Χεσλοίμου καὶ Χεφθώμου πέρα τῶν ὀνομάτων οὐδὲν ἴσμεν·
εἶπεν γάρ: Ἕως ὧδε ἥξεις, καὶ τὰ κύματά σου ἐν σοὶ συντριβήσεται.
βόσκηι. γίνωσκε οὖν ὅτι προλέγω σοι ἵνα μή μοι ὕστερον ἐγκαλῆις. αἱ ὕες σοι ὧδε πεινῶσιν. πλείω οὖν ἐστιν τὰ ἀπολλύμενα τῶι λιμῶι καὶ ἀποθνήισκοντα ἢ ὅσα ὑπὸ τῆς
ὑικῶν ἱερείων, καὶ οὐδεμίαν οἰκονομίαν πεποίησαι οὐδὲ χρόνον ἤιτησαι ἐν ὧι ταξόμεθα. ἡμεῖς δὲ ὧδε παροινούμεθα ὑπό τε τῶν οἰκονόμων καὶ πρακτόρων. διέγνωκα οὖν καταπλεῦσαι πρός σε τοὺς λόγους
περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν ἀγοράσαι ἥκετε. τὰ δʼ ἄλλα χαρίζοισθʼ ἑαυτῶν ἐπιμελόμενοι