Matthew 12:42 — Word Study
N1904Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
BSA[The] queenbasilissa [ruler, monarch] of [the] southnotos [the southern region, the ends of the earth] will rise upegeirō▸ [be raised, stand up] inen theho judgmentkrisis [divine verdict, decision] withmeta <the>ho generationgenea [people living at the same time] thisohutos andkai will condemnkatakrinō▸ [judge against, give a negative verdict] it,autos forhoti she cameerchomai▸ [traveled, went] fromek theho endsperas [limits, boundaries] of theho earthgē [the world, the land] to hearakouō▸ [listen to, understand] theho wisdomsophia [spiritual understanding, insight] of Solomon;Solomōn, Salōmōn [the son of King David, a wise king] andkai beholdhoraō▸ greaterpolus than SolomonSolomōn, Salōmōn [the king of Israel] here.hōde [present, in this place]
| Greek | English | Parsing |
|---|---|---|
| Βασίλισσα | [The] queen | Noun, nominative, singular |
| νότου | of [the] south | Noun, genitive, singular |
| ἐγερθήσεται | will rise up | Verb, future, passive |
| 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 |
| κατακρινεῖ | will condemn | Verb, future, active |
| αὐτήν, | it, | Personal pronoun, accusative, singular |
| ὅτι | for | Conjunction |
| ἦλθεν | she came | Verb, second aorist, active |
| ἐκ | from | Preposition |
| τῶν | the | Article, genitive, plural |
| περάτων | ends | Noun, genitive, plural |
| τῆς | of the | Article, genitive, singular |
| γῆς | earth | Noun, genitive, singular |
| ἀκοῦσαι | to hear | Verb, aorist, active |
| τὴν | the | Article, accusative, singular |
| σοφίαν | wisdom | Noun, accusative, singular |
| Σολομῶνος· | of Solomon; | Noun, genitive, singular |
| καὶ | and | Conjunction |
| ἰδοὺ | behold | Verb, second aorist, middle |
| πλεῖον | greater | Adjective, nominative, singular |
| Σολομῶνος | than Solomon | 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 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. |
| KJV | The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. |
| ASV | The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here. |
| YLT | 'A queen of the south shall rise up in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and lo, a greater than Solomon here! |
| WEB | The Queen of the South will rise up in the judgment with this generation and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. |
| BBE | The queen of the South will come up in the day of judging and give her decision against this generation: for she came from the ends of the earth to give ear to the wisdom of Solomon; and now a greater than Solomon is here. |
Where they part company is νότου — see How Translations Differ.
The sentence is structured around a main clause with several subordinate clauses providing context and reasoning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectβασίλισσα
verbἐγείρω
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 12:42
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 Judgmentgenerated
Matthew 12:42 shows Jesus contrasting the response of the Queen of the South, who traveled far to hear the wisdom of Solomon, with the indifference of His own generation. This highlights the theme of judgment and accountability, as those who have less revelation may respond more positively than those who have witnessed Jesus' miracles and teachings. The surrounding verses emphasize the seriousness of rejecting the message of Christ, as seen in Matthew 12:41 and Matthew 12:43-45.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 10:1–13 | Now when the queen of Sheba heard about the fame of Solomon concerning the name of the LORD, she came to test him with difficult questions. |
| 2 | 2 Chronicles 9:1–12 | Now when the queen of Sheba heard about the fame of Solomon, she came to test him with difficult questions. She arrived in Jerusalem with a very large caravan—with camels bearing spices, gold in abundance, and precious stones. So she came to Solomon and spoke with him about all that was on her mind. |
| 3 | Luke 11:31–32 | The Queen of the South will rise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here. |
| 4 | Acts 8:27–28 | So he started out, and on his way he met an Ethiopian eunuch, a court official in charge of the entire treasury of Candace, queen of the Ethiopians. He had gone to Jerusalem to worship, |
| 5 | 1 Kings 3:9–12 | Therefore give Your servant an understanding heart to judge Your people and to discern between good and evil. For who is able to govern this great people of Yours?” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — κατακρινεῖ, katakrinōgenerated
The verb κατακρίνω (i.e., katakrinō) means to judge against or condemn. It is a future tense verb indicating an action that will take place, specifically in a legal or moral context.
This word captures the essence of a negative verdict, highlighting the serious implications of judgment. In this instance, Jesus declares that the Queen of the South will condemn the present generation for their failure to recognize the greater wisdom present in Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, particularly in the use of condemn for κατακρινεῖ.
However, variations arise in the rendering of phrases like νότου, where the ends of the earth is used by the BSB, ASV, and others, while the KJV opts for south.
Sentence Structuregenerated
The main verb of the sentence is ἐγερθήσεται, will rise, which governs the entire structure. This verb is followed by a prepositional phrase indicating the context of judgment and a noun phrase that identifies the subject, the Queen of the South.
The sentence is complex, with multiple clauses detailing the actions of the Queen and the implications for the generation being addressed. The structure emphasizes the contrast between the actions of the Queen and the indifference of the listeners.
Septuagint Backgroundgenerated
The term βασίλισσα appears in the Septuagint, often referring to royal figures, and is linked to the Hebrew word מַלְכָּה (H4436), meaning queen. This connection reinforces the authority of the Queen of the South in the biblical narrative.
The mention of wisdom, as in σοφία, relates to the Hebrew חָכְמָה (H2451), which signifies a deep understanding, further establishing the significance of Solomon's wisdom.
In plain words — the whole versegenerated
Matthew 12:42 tells us that the Queen of the South will rise at the judgment and condemn the people of Jesus' generation. She traveled from far away to hear Solomon's wisdom, but now someone greater than Solomon is present among them.
Frequently Asked Questionsgenerated
It means that those who have less revelation, like the Queen, will judge those who have seen Jesus' miracles and teachings but still do not believe.
She sought Solomon for his renowned wisdom, which indicates her desire for understanding and truth.
This verse illustrates that there will be a reckoning for those who reject the truth, emphasizing accountability for one's response to God's revelation.
Jesus' statement highlights His superior wisdom and authority, affirming His divine nature and the importance of recognizing Him.
Reflection Questionsgenerated
- In what ways have I recognized the wisdom of God in my life?
- How can I be more responsive to the teachings of Jesus?
- What does it mean for me to stand in judgment for my actions and beliefs?
- How can I seek wisdom like the Queen of the South did?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to illustrate the contrast between the Queen of the South and the people of Jesus' time, emphasizing the importance of recognizing divine wisdom.
The church of the Gentiles, which in truth is gathered “from the ends of the earth,” fulfills the place of the queen of the south, not providing gifts in “perishable things, silver” and spices, but faith, the incense of knowledge,Early Church Fathers on Matthew 12 →
The Queen of Austria will rise in judgment with this generation, and will condemn it because she came from the ends of the earth to hear the wisdom of Solomon. And behold, someone greater than Solomon is here.Early Church Fathers on Matthew 12 →
But He stops not even at this, but adds also another example, saying, "And the queen of the south shall rise up in judgment with this generation, and shall condemn them,Early Church Fathers on Matthew 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 12:42 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe queen of the south,.... Called the queen of Sheba, 1 Kings 10:1. Sheba was one of the sons of Joktan, a grandchild of Arphaxad, who settled in the southern parts of Arabia: hence this queen is called the queen of the south.
Read John Gill on Matthew 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
Read Robert Jamieson on Matthew 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe have the history to which this relates , &c. She is here called the queen of the south; in the Book of Kings, and , the queen of Sheba. Whether this Sheba, or Saba, was in Arabia or Ethiopia, is not much material; certain it is, it was southward of Judea, and a place at a great distance. Yet, saith our Saviour, though she was a great queen, though she lived at so great a distance from Jerusalem, though she had only heard of the fame and wisdom of Solomon; yet she came in person to hear his wise discourses, either about things natural or supernatural. These wretched Jews are not put to it to take a journey, I am come amongst them, I who am greater than Solomon, who am the Eternal Wisdom…
Read Matthew Poole on Matthew 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Ver. 42. The queen of the south, &c.] The Ethiopian chronicles call her Mackeda, and further tell us that she had a son by Solomon, whom she named David. Sure it is that she came from a far country to hear Solomon, and was so taken with his wisdom that she could have been content to have changed her throne for his footstool. Now our Saviour took it ill (and well he might) that men came not as far, and set not as high a price upon him and his doctrine as she did upon…
Read John Trapp on Matthew 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(42) The queen of the south.—Literally, a queen of the south, as before, men of Nineveh, the Greek having no article. Rhetorically, the absence of the article is in this case more emphatic than its presence.
Read Charles John Ellicott on Matthew 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 42. The queen of the south] In 1Kg 10:1, this queen is said to be of Saba, which was a city and province of Arabia Felix, to the south, or south-east, of Judea. Uttermost parts of the earth] περατωντηςγης - a form of speech which merely signifies, a great distance. See Deuteronomy 28:49.
Read AdamClarke on Matthew 12 →CambridgeThe Cambridge Bible for Schools and Colleges42. The queen of the south] So correctly and not a queen of the South as some translate. The absence of the definite article in the original is due to the influence of the Hebrew idiom. The queen of Sheba, Southern Arabia, 1 Kings 10:1.
Read Cambridge on Matthew 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible42. Queen of the south — Of Sheba. Alford says: “Josephus calls her ‘queen of Egypt and Ethiopia,’ that is, Meroe, whose queens were usually called Candace.
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 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.
The Queen of the South will rise up in the judgment with this generation and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.
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.
The queen of the South will rise up at the judgment with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon – and now, something greater than Solomon is here!
Tyndale line
The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.
The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.
The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.
The Queene of the South shall rise in iudgement with this generation, and shall condemne it: for she came from the vtmost partes of the earth to heare the wisdome of Salomon: and beholde, a greater then Salomon is here.
Strictly literal
A queen of [the] south shall rise up in the judgment with this generation, and shall condemn it; for she came from the ends of the earth to hear the wisdom of Solomon; and behold, more than Solomon [is] here.
'A queen of the south shall rise up in the judgment with this generation, and shall condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and lo, a greater than Solomon here!
A queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, [One] greater than Solomon [is] here!
The Queen of the South will rise up at the judgment with the men of this generation and condemn them. She came from the ends of the earth to hear the wisdom of Solomon, and see, someone greater than Solomon is here.
From the Latin
The queen of the south shall rise in judgment with this generation, and shall condemn it: because she came from the ends of the earth to hear the wisdom of Solomon, and behold a greater than Solomon here.
Simplified
The Queen of the South will be raised in the judgment together with this generation and will condemn it because she came from the ends of the earth to hear the wisdom of Solomon—and as you see, there's someone greater than Solomon here!
The queen of the South will come up in the day of judging and give her decision against this generation: for she came from the ends of the earth to give ear to the wisdom of Solomon; and now a greater than Solomon 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.
Regina austri surget in judicio cum generatione ista, et condemnabit eam : quia venit a finibus terræ audire sapientiam Salomonis, et ecce plus quam Salomon hic.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܠܟܬܐ ܕܬܝܡܢܐ ܬܩܘܡ ܒܕܝܢܐ ܥܡ ܫܪܒܬܐ ܗܕܐ ܘܬܚܝܒܝܗ ܕܐܬܬ ܡܢ ܥܒܪܝܗ ܕܐܪܥܐ ܕܬܫܡܥ ܚܟܡܬܗ ܕܫܠܝܡܘܢ ܘܗܐ ܕܝܬܝܪ ܡܢ ܫܠܝܡܘܢ ܗܪܟܐ
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.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
The standard critical text of the New Testament.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
The previous edition, still widely cited.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
The Society of Biblical Literature edition, freely licensed.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
The edition that turned scholarship toward the earliest manuscripts.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
An independent critical text built from the oldest witnesses then known.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
A recent critical edition following documentary evidence closely.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε.¶
The reading of the majority of surviving manuscripts.
Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν, ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος· καὶ ἰδοὺ πλεῖον Σολομῶνος 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 12:42
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word βασίλισσα (lemma: basilissa) means 'queen.' It is a feminine noun derived from βασιλεὺς (king). The term appears in the New Testament in Matthew 12:42, Luke 11:31, Acts 8:27, and Revelation 18:7. It has historical references to queens in various contexts, including the Roman Empress and the wife of an Athenian ruler.
βασίλισσα, -ης, 7, queen: Mt. xii. 42; Lk. xi. 31; Acts viii. 27; Rey. xviii. 7. (Xen. oee. 9, 15; Aristot. oec. 9 [in Bekker, Anecd. i. p. 84; ef. frag. 385 (fr. Poll. 8, 90) p. 1542", 25]; Polyb. 23, 18, 2 [exerpt. Vales. 7], and often in later writ.; Sept.; Joseph.; the Atticists prefer the forms βασιλίς and βασίλεια; cf. Lob. ad Phryn. p- 225; [on the termination, corresponding to Eng. -ess, οἵ. W. 24; B. 73; Soph. Lex. p. 37; Sturz, De dial. Maced. et Alex. p. 151 sqq.; Curtius p. 653].)
βασίλισσα the latter half of ii/A.p., edited by Comparetti in AZ¢/. Nicole, Ρ- 57 ff, we find * 2 βασιλικῷ ᾿Οξυρυγχείτου. The editor remarks (p. 67) that in the absence of the Strategus his functions were fulfilled by his deputy, the βασιλικὸς γραμματεύς. So P Oxy IX.) 12198 (iii/a.p.) “Am[(ova τὸν τοῦ TIpocwrre(rov βασιλικόν, ** A. the basilicogrammateus of the Prosopite nome ” (Ed.): the addressee, another Apion, held the same office in the Letopolite nome—cf. 1.2° βασιλικ(ῷ) yp(apparet). If we might apply the Egyptian analogy, we might assume that γραμματεύς should similarly be supplied in Jn 48; but the tts raises a difficulty. Tor the full title cf. Chrest. I. 224 (ini/B.c.), where a man registers his house πρὸς Καλλικράτην τὸν οἰκονόμον καὶ ᾿Ιμούθην τὸν βασιλικὸν γραμματέα, εἴς. In Chres?. I. 308, an ostracon of ii/B.c., a certain Psenchousis, apparently a clerk in the office of…
Read the full entry →βασίλισσα (basilissa) — queen.
βᾰσῐλ-ισσα, ἡ,
={βασίλειᾰ}, queen, [Refs 5th c.BC+]
2. wife of the ἄρχων βασιλεύς at Athens, [Refs 2nd c.AD+]:—also βασίλιννα, [Refs 4th c.BC+]
3. the Roman Empress, [Refs 2nd c.AD+]
4. ={βασιλεύς} VI, PMag.Leid. V.[Refs]
βασίλισσα (basilissa) — queen.
βᾰσῐλ-ισσα, ἡ,
={βασίλειᾰ}, queen, [Refs 5th c.BC+]
2. wife of the ἄρχων βασιλεύς at Athens, [Refs 2nd c.AD+]:—also βασίλιννα, [Refs 4th c.BC+]
3. the Roman Empress, [Refs 2nd c.AD+]
4. ={βασιλεύς} VI, PMag.Leid. V.[Refs]
βασίλισσα
basilissa
feminine from 936; a queen:--queen.
see GREEK for 936
βασίλισσα, ης, ἡ
n.f.
a queen
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
kwen: The Bible applies this term:
(1) To the wife of a king ("queen consort") (malkah). In the Book of Esther it is the title given to Vashti (1:9) and Esther (2:22); compare So 6:8 f. Another Hebrew word for queen consort is gebhirah, literally "mistress" (compare 1Ki 11:19, the wife of Pharaoh; 2Ki 10:13, "the children of the king and the children of the queen"). In Ne 2:6 and Ps 45:9 we find the expression sheghal, which some trace back to shaghal, "to ravish," a rather doubtful derivation. Still another term is sarah, literally, "princess" (Isa 49:23). The…
Queen
No explicit mention of queens is made till we read of the “queen of Sheba.” The wives of the kings of Israel are not so designated. In Ps. 45:9, the Hebrew for “queen” is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king’s wife. In 1 Kings 11:19, Pharaoh’s wife is called “the queen,” but the Hebrew word so rendered (g’birah) is simply a title of honour, denoting a royal lady, used sometimes for “queen-mother” (1 Kings 15:13; 2 Chron. 15:16). In Cant. 6:8, 9, the king’s wives are styled “queens” (Heb. melakhoth).
This title is properly applied to the queen-mother, since in an Oriental household it is not the wife but the mother of the master who exercises the highest authority. Strange as such an arrangement at sight appears, it is one of the inevitable results of polygamy. An illustration of the queen-mother’s influence is given in (1 Kings 2:19) ff. The term is applied to Maachah, (1 Kings 15:13; 2 Chronicles 16:16) and to Jezetiel, (2 Kings 10:13) and to the mother of Jehoiachin or Jeconiah, (Jeremiah 13:18) compare 2Kin 24:12; Jere 29:2
→ The wife of a king 1Ki 11:19
→ Crowned Es 1:11; 2:17
→ Divorced Es 1:10-22
→ Sits on the throne with the king Ne 2:6
→ Makes feasts for the women of the royal household Es 1:9
→ Exerts an evil influence in public affairs
See JEZEBEL
→ Counsels the king Da 5:10-12
→ Of Sheba, visits Solomon 1Ki 10:1-13
→ Candace, of Ethiopia Ac 8:27
→ The reigning sovereign, Athaliah
→ See ATHALIAH
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 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 33 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.
Ναχὼρ ἑρμηνεύεται φωτὸς ἀνάπαυσις, Μελχὰ δὲ βασίλισσα, Ῥουμὰ δὲ ὁρῶσά τι.
μὴ προσεμένου δὲ αὐτοῦ τὴν θηλὴν ἀλλʼ ἀποστραφέντος καὶ τοῦτʼ ἐπὶ πολλῶν ποιήσαντος γυναικῶν ἡ Μαριάμη παρατυγχάνουσα τοῖς γινομένοις οὐχ ὥστε ἐκ παρασκευῆς δοκεῖν ἀλλὰ κατὰ θεωρίαν, μάτην, εἶπεν, ὦ βασίλισσα, ταύτας ἐπὶ τροφῇ τοῦ παιδὸς μετακαλῇ…
Fragment 1 … ζ βασιλέως καὶ βασιλίσσης προσταξάντων. … τοὺς ἀνακεχωρηκότας καθ … … διὰ τὸ ἐνέχεσθαι λείαις καὶ ἄλλαις αἰτίαις
ἐπιχωρῆσαι. εἰσὶ δὲ αἱ ἄρουραι ἀπὸ τῶν περὶ Τεβτῦνιν οἴκου τῶν Ἀλεξανδρέων πρότερον Κλεοπάτρας βασιλίσσης ἀδελφῆς. Φιλωτέρα Πτολεμαίου χωρὶς κυρίου ἐπικεχώρηκα καθὼς πρόκειται. ἔτους … Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ
Δέλδαξ Καλῆς Κιμᾶς Παηοῦς κλειδοποιός Τεειεὺς ἀδελφὴ Μάρωνος μακροπρόσωπος ὁ ἐπὶ τὸ Βασίλισσα ὁ τῆς Πρασᾶ Χαιρήμων Πολ 11.-λᾶς ιθ ιδ
The Greek word νότος (*notos*) means 'south' or 'south wind.' It can refer to the south wind itself, as seen in Luke 12:55 and Acts 27:13, or to the southern region, as in Matthew 12:42. The term is associated with various contexts, including its personification as a god of the south wind in literature.
νότος, -ov, 6, the south wind; a. prop.: Lk. xii. 55; Acts xxvii. 13; xxviii. 13. b. the South (cf. βορρᾶς): Mt. xii. 42; Lk. xi. 31; xiii. 29; Rev. xxi. 13. (From Hom. down; Sept. chiefly for 333, the southern quarter, the South; and for DIN, the ‘southern (both) wind and quarter; }2°n, the same; Dp, the eastern (both) quarter and wind.)
νότος (notos) — south.
νότος, ὁ,
south wind (opposed to Βορέας, [Refs 8th c.BC+]; ὅταν μὲν ἐλάττων ᾖ, αἴθριός ἐστιν, ὅταν δὲ μέγας, νεφώδης[Refs]
2. N. personified as god of the South wind, [Refs 8th c.BC+]
II. south or south-west quarter, πρὸς μεσαμβρίης τε καὶ νότου [NT+5th c.BC+]; ἀπὸ νότου with genitive, to the south of, [Refs 2nd c.BC+], etc.; later ἐκ νότου with genitive, [Refs 3rd c.AD+], etc.: genitive νότου to the south, [Refs 2nd c.BC+]
νότος (notos) — (Queen of) the South.
νότος, ὁ,
south wind (opposed to Βορέας, [Refs 8th c.BC+]; ὅταν μὲν ἐλάττων ᾖ, αἴθριός ἐστιν, ὅταν δὲ μέγας, νεφώδης[Refs]
2. N. personified as god of the South wind, [Refs 8th c.BC+]
νότος
notos
of uncertain affinity; the south(-west) wind; by extension, the
southern quarter itself:--south (wind).
νότος, ου, ὁ
n.m.
the south wind, the South
νότος notos 7x
the south wind, Lk. 12:55; Acts 27:13; 28:13; meton. the south, the southern quarter of the heavens, Mt. 12:42; Lk. 11:31; 13:29; Rev. 21:13*
νότος νότος, ὁ, the south or south-west wind, Lat. Auster, Od., Hdt., etc.
Notus is personified as god of the S. wind, Hes.
the south or south-west quarter, πρὸς νότον τῆς Λήμνου Hdt.; τὸ πρὸς ν. τῆς πόλεως Thuc.
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
south:
(1) neghebh, according BDB from [?] naghabh, meaning "to be dry," the word most often used, in the Revised Version (British and American) capitalized (South) in those places where it seems to denote a particular region, i.e. to the South of Judah.
(2) yamin, "right hand," "right." The derived meaning, "south," seems to imply an eastern posture in prayer in which the right hand is toward the South; compare Arabic yamin, "right," and yemen, "Yemen," a region in Southwestern Arabia.
South
Heb. Negeb, that arid district to the south of Palestine through which lay the caravan route from Central Palestine to Egypt (Gen. 12:9; 13:1, 3; 46:1-6). “The Negeb comprised a considerable but irregularly-shaped tract of country, its main portion stretching from the mountains and lowlands of Judah in the north to the mountains of Azazemeh in the south, and from the Dead Sea and southern Ghoron the east to the Mediterranean on the west.” In Ezek. 20:46 (21:1 in Heb.) three different Hebrew words are all rendered “south.” (1) “Set thy face toward the south” (Teman, the region on the right, 1 Sam. 33:24); (2) “Drop thy word toward the south” (Negeb, the region of dryness,
7 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 7 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 40 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.
κἄπειτ’ ἄνεμος καταράττει, νότος βιαιότατος, ὅλην τὴν ἡμέραν καὶ νύκτα προσεπιτεινόμενος καὶ σφοδρυνόμενος, αὐτὸς καθ’ αὑτὸν ὢν μεγάλη ζημία·
ἀποσημήναντος γὰρ τὸ πρῶτον οἱ παρὰ ταῖς ἀνατολαῖς ἐσκηνωκότες ἀνίσταντο, καὶ πρὸς τὴν δευτέραν οἱ πρὸς τὸν νότον αὖθις καθεστῶτες.
ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει ἱεροῦ ἐντὸς τοῦ περιβόλου τὸ ἐπιβάλλον αὐτοῖς μέρος τέταρτον, οὗ
τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον· γείτονες ὅλης τῆς γῆς· νότου γῆ Πατοῦτος τοῦ Ψεμμώνθου βορρᾶ γῆ Φαμούνιος ἀπηλιώτου κοιλὰς διῶρυξ καλούμενος πλα … Παθύρεως
τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ Πετεσούχου τοῦ Ἑρμίου , βόρρᾶ γῆ Βελλέους καὶ τῶν ἀδελφῶν ?, ἀπηλιώτου τὸ
The Greek word ἐγείρω (*egeirō*) means to awaken or arouse, both literally and metaphorically. It encompasses a range of meanings, including waking from sleep, raising from the dead, and stirring oneself to action. In the New Testament, it frequently refers to resurrection and spiritual awakening, appearing in verses like John 5:21 and Romans 13:11. The lexicons note its use in various contexts, including raising buildings and stirring up emotions.
ἐγείρω, [in LXX for קוּם, etc. ;] trans. (imperat. ἔγειρε used intransitively, Mt 9:5, Mk 2:11, al.);
to awaken, arouse from sleep: Mk 4:38, Ac 12:7; metaph., of spiritual awakening, Ro 13:11 (pass.), Eph 5:14; pass., to be aroused, wake up: Mt 25:7, Mk 4:27; ἀπὸ τ. ὕπνου, Mt 1:24.
Read the full entry →ἐγείρω. OGTS 6778 (early ii/A.D.) οἱ ἐγείραντες τὴν οἰκοδομὴν τοῦ πυλῶνος. With the use of the verb in Mk 138 and parallels, Boll (Offenéarung, p. 131) compares Catal. VII. p. 51 f. 72 ἐγερθήσονται κατὰ τῆς βασιλείας, but notes that it is “ zweiter Hand.” An interesting example of the word is found in the much-discussed Logion of Jesus No. 5 (P Oxy I. 1) ἔγειίρ]ον τὸν λίθο(ν) κἀκεῖ εὑρήσεις pe. For possible references to this saying in the Glossaries, see a note by Reitzenstein in ZVT7V’ vi. p. 203. von
ἐγείρω (egeirō) — to arise.
ἐγείρω,
Aeolic dialect infinitive ἐγέρρην [Refs 7th c.BC+]: Epic dialect imperfect ἔγειρον [Refs 8th c.BC+]: future ἐγερῶ [Refs 5th c.BC+]aorist ἤγειρα, Epic dialect ἔγ- [Refs 8th c.BC+]: perfect ἐγήγερκα [Refs 2nd c.AD+]: pluperfect -κειν [Refs 1st c.AD+]:—passive, [Refs 5th c.BC+]: future ἐγερθήσομαι [Refs 2nd c.AD+]: aorist ἠγέρθην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ἔγερθεν variant for{ἄγ}. in [Refs 8th c.BC+]perfect ἐγήγερμαι variant in [Refs 5th c.BC+]: pluperfect ἐγήγερτο [Refs 2nd c.AD+] also, in passive sense, poetry aorist ἠγρόμην (ἐξ-) [Refs 5th c.BC+]; 3rd.pers. singular ἔγρετο, imperative ἔγρεο, [Refs 8th c.BC+]; 2nd pers. singular subjunctive ἔγρῃ [Refs 8th c.BC+]infinitive ἐγρέσθαι (frequently written ἔγρεσθαι, as if from a present ἔγρομαι, compare ἔγρω)[Refs]; participle ἐγρόμενος [Refs 4th c.AD+]: intransitive…
Read the full entry →ἐγείρω
egeiro
probably akin to the base of 58 (through the idea of collecting one's
faculties); to waken (transitively or intransitively), i.e. rouse
(literally, from sleep, from sitting or lying, from disease, from
death; or figuratively, from obscurity, inactivity, ruins,
nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise
(again, up), stand, take up.
see GREEK for 58
ἐγείρω
v.
I wake, arouse, raise up
ἐγείρω egeirō 144x
to excite, arouse, awaken, Mt. 8:25; mid. to awake, Mt. 2:13, 20, 21; met. mid. to rouse one’s self to a better course of conduct, Rom. 13:11; Eph. 5:14; to raise from the dead, Jn. 12:1; and mid. to rise from the dead, Mt. 27:52; Jn. 5:21; met. to raise as it were from the dead, 2 Cor. 4:14; to raise up, cause to rise up from a prone posture, Acts 3:7; and mid. to rise up,
ἐγείρω Root ΕΓΕΡ ἐγρήγορα used as pres, the pluperfect serves as an imperfect. Act. to awaken, wake up, rouse, Il., Trag.
to rouse, stir up, ἐγείρειν Ἄρηα to stir the fight, Il., etc.
to raise from the dead, NTest.; or from a sick bed, id. NTest.
to raise or erect a building, id. NTest.
Pass., with perf. act. ἐγρήγορα, to awake, Od., Hdt., etc.: in aor2 also to keep watch or vigil, Il.:—in perf. to be awake, Hom., attic
to rouse or stir oneself, be excited by passion, Hes., Thuc.
Verb-FPI-3S — Verb · future · passive · indicative · third person · singularfuture passive indicative — an action still to come.
V-FPI-3S Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: third Number: Singular
143 occurrences in the New Testament, rendered 62 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 143 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 35 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.
ἡνίκα δ’ ἂν μέλλωσιν ἐπιτέλλειν, ἄμητον εὐαγγελίζονται, καὶ ἐπιτείλασαι χαίροντας γεωπόνους πρὸς συγκομιδὴν τῶν ἀναγκαίων ἐγείρουσιν·
ἔκλαυσαν δὲ ταῦτα παθόντας αὐτοὺς οἱ κωμῆται, καὶ πένθος ἐπʼ αὐτοῖς ἤγειραν οἷον εἰκὸς ἐπὶ θεοπέμπτῳ κακῷ καὶ τὸν ἴδιον ἕκαστος ἀπεθρήνει·
Ὅτε οὖν ἐτέλεσεν ἀναγινώσκουσα καὶ ἠγέρθη ἀπὸ τῆς καθέδρας, ἦλθαν τέσσαρες νεανίαι καὶ ἦραν τὴν καθέδραν καὶ ἀπῆλθον πρὸς τὴν ἀνατολήν.
τὸ κοράσιν τὸν πόδα ἐξέκλασεν δερομένη ὑπ’ αὐτοῦ καὶ κατεσχάσται καὶ ἀργεῖ. οὐ δύναται ἐγερθῆναι ἐκ τοῦ κραβάττου. ἄσπασαι Μάξιμον καὶ Βεζανα καὶ Φρόντωναν ε … … … ον
ἕως ἔρχωμαι καὶ κρινῶ μετʼ αὐτοῦ. οὐδεὶς γὰρ εἰσῆλθεν εἰ μὴ αὐτός. καὶ ἐγὼ ἐγερθεὶς πρωῒ ζητήσας καὶ οὐχ εὗρον. οὐδείς μοι κομειᾶτον ἔδωκεν ὡς εὐκαιρίαν σχῶ. ἄσπασε τὴν
τούτῶν πίστεις ἔχω Μενάνδρωι τὰ γράμματα ἐν στήλαιν δυοῖν ἔμπροσθεν ἱδρυμέναιν τοῦ νεώ, ὃν ἤγειραν ἐκεῖνοι τῶι Ἀπόλλωνι. καί μοι λαβὼν ἀνάγνωθι ταῖν στήλαιν τὰ ἀντίγραφα· ὑπὲρ βασιλέως Πτολεμαίου
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-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
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
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
642 occurrences in the New Testament, rendered 91 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 635 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 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
933 occurrences in the New Testament, rendered 26 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 913 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.
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-GPN — Article · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
T-GPN Part of Speech: definite arTicle Case: Genitive Number: Plural 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
The Greek word πέρας (lemma: peras) means an end, limit, or boundary. It is used in both spatial and temporal contexts, such as the ends of the earth (Matthew 12:42) and the termination of a matter (Hebrews 6:16). The word is related to the concept of extremity and completion, with various references in classical literature and the Septuagint.
πέρας, -aros, τό, (πέρα beyond), fr. Aeschyl. down, eztremity, bound, end, [see τέλος, 1 a. init.]; a. ofa portion of space (boundary, frontier): πέρατα τῆς γῆς, [the ends of the earth], i. q. the remotest lands, Mt. xii. 42; Lk. xi. 31, (Hom. Il. 8, 478 [wetpap]; Thue. 1, 69; Xen. Ages. 9,4; Sept. for γ ὍΘΕ [W. 30]); also τῆς οἰκουμένης, Ro. x. 18 (Ps. Lxxi. (Ixxii.) 8). b. of a thing extending through a period of time (termination) : ἀντιλογίας, Heb. vi. 16 (τῶν κακῶν, Aeschyl. Pers. 632; Joseph. b. j. 7, 5, 6, and other exx. in other writ.).
πέρας, “ἐρῃᾷ ἢ: cf. P Giss I. 257 (ii/A.D.) δεόμενος αὐτοῦ ὅπως πέρας ἐπιθῆι τῷ πράγματι, “asking him to put an end to the matter,” BGU IV. 10197 (mid. ii/a.D.) ὃς ἔδωκεν τὸν στρατηγὸν τοῦ νομοῦ εἰς τ[ὸ] πέρας ἐπιθεῖναι τ ἢ] λογοθεσίᾳ, P Oxy II. 237}11-.16 (a.p. 186) πέρας τῆς χρηματικῆς ἀμφισβητήσεως λαβούσης, ‘when the money-action has come to an end”’ (Edd.), and OG/S 669*° (i/A.p.) οὐδὲν yap ἔσται πέρας τῶν συκοφαντημάτων. See also the adverbial use in P Oxy II. 2824 (a.p. 30-35) kata πέρ[α]ς ἐξῆλθε, ‘‘ finally she left the house,” said of a dissatisfied wife, and 26. XIV. 1673? (ii/A.D.) τὸ δὲ πέρας ἤτησα τὴν μνᾶν, ‘in the end I asked for the…
Read the full entry →πέρας (peras) — end.
πέρᾰς,
Epic dialect πεῖραρ (which see), ᾰτος, τό, end, limit, boundary,
I. in local sense, ἐκ περάτων γᾶς [Refs 7th c.BC+]; τὸ π. tip, τοῦ αἰδοίου [Refs 4th c.BC+]; [τῆς ῥινός] [Refs 2nd c.AD+]; τισὶ τὰ π. ἀλγέει the extremities, [Refs 2nd c.AD+]
II. generally, limit, either opposed to ἀρχή, [Refs 4th c.BC+], or including it, τελευτή γε καὶ ἀρχὴ π. ἑκάστου [Refs 5th c.BC+]; π. ἔχειν, ={περαίνεσθαι}, come to an end, [Refs 5th c.BC+]; ἐπιθεῖναι τῇ γενέσει π. [Refs 4th c.BC+]
II.2. perfection of a thing, τὸ π. τῆς μαγειρικῆς.. εὑρηκέναι [Refs 3rd c.BC+]
II.2. b Philos., τὸ τῶν ἀγαθῶν π., τὰ π. τῆς ἡδονῆς, [Refs 4th c.BC+]
πέρας
peras
from the same as 4008; an extremity:--end, ut-(ter-)most participle
see GREEK for 4008
πέρας, ατος, τό
n.n.
a boundary, limit, an end
πέρας peras 4x
an extremity, end, Mt. 12:42; Lk. 11:31; Rom. 10:18; an end, conclusion, termination, Heb. 6:16*
πέρας πέρα^ς, α^τος, εος, τό, πέρα an end, limit, boundary, ἐκ περάτων γῆς Thuc.
an end, finish, οὐ π. ἔχων κακῶν Eur.; πέρας ἐστὶ τοῦ βίου θάνατος Dem.
an end, completion, Luc.
as adv., like τέλος, at length, at last, Aeschin., etc.
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
4 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 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Ὁ μὲν οὖν ἀσώματος κόσμος ἤδη πέρας εἶχεν ἱδρυθεὶς ἐν τῷ θείῳ λόγῳ, ὁ δ’ αἰσθητὸς πρὸς παράδειγμα τούτου ἐτελειογονεῖτο.
ἀνελεῖν τε ὡρμήκεσαν τὸ μειράκιον, καὶ ταύτην κυρώσαντες τὴν βουλήν, ἐπεὶ τὰ τῆς συγκομιδῆς αὐτοῖς πέρας εἶχεν, ἐπὶ Σικίμων τραπέντες, χώρα δʼ ἐστὶν αὕτη βόσκειν ἀγαθὴ θρέμματα καὶ νομὰς ἐκφέρειν, αὐτόθι τῶν ποιμνίων ἐπεμελοῦντο μὴ προδηλώσαντες τῷ…
πέρας γέ τοι διδάσκων τὸν Ἰσραὴλ καὶ τηλικαῦτα τέρατα καὶ σημεῖα ποιῶν ἐκήρυσσεν, καὶ ὑπερηγάπησεν αὐτόν.
τῷ δὲ γενομένῳ ἐπιστρατήγῳ Ἰουλίῳ Πετρωνιανῷ διὰ βιβλιδίου ἐνέτυχον, ὃς ὑπέγραψεν τὸν αὐτὸν στρατηγὸν πέρας ἐπιθεῖναι τῷ πράγματι· ἐπεὶ οὖν, ἐπιγνοῦσαι αἱ ἀντίδικοι τοῦτο, ἐπί σε κατῆλθον οἰόμεναι δύνασθαι
τῷ ἡγεμονεύσαντι Ὁνωράτῳ, ὃς ὑπέγραψέ μοι ἐντυχεῖν Κρείσπῳ τῷ ἐπιστρατηγήσαντι, καὶ μέχρι τοῦ δεῦρο πέρας οὐδέπω ἐπετέθη τῷ πράγματι καὶ τοῦδε τοῦ πράγματος δεομένου τῆς τοῦ λαμπροτάτου ἡγεμόνος Μουνατίου
ἔτους κα … τῷ στρατήγῳ ἔντυχε, ἀντίγραφόν ὑποκεῖται· ἐπεὶ οὖν μέχρι τοῦ δεῦρο οὐδέπω πέρας ἐπετέθη τῷ πράγματι ἕνεκα τοῦ τὸν διὰ τοῦ ἀναφορίου ἀντίδικον δηλωθέντα περιαλέσθαι. διὰ τὴν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γῆ (gē) means 'earth' or 'land' and is used in various contexts, including the physical ground, cultivated land, and regions or countries. It appears frequently in the New Testament, often contrasting with 'heaven' or 'sea.' The lexicons indicate a consensus on its meanings, which encompass both the solid part of the globe and the concept of territory.
γῆ; gen. γῆς, 7, (contr. fr. yéa, poet. γαῖα), Sept. very often for γι and ΤΣ, earth; 1. arable land: Mt. xiii. 5, 8, 23; Mk. iv. 8, 20, 26, 28, 31; Lk. xiii. 7; xiv. 35 (34); Jn. xii. 24; Heb. vi. 7; Jas. v. 7; Rev. ix. 4; of the earthy material out of which a thing is formed, with the implied idea of frailty and weakness: ἐκ γῆς χοϊκός, 1 Co. xv. 47. 2. the ground, the earth as a standing-place, (Germ. Boden) : Mt. x. 29; xv. 35; xxiii. 85; xxvii. 51; Mk. viii. 6; ix. 20; xiv. 35; Lk. xxii. 44 [L br. WH reject the pass.]; xxiv. 5; Jn. viii. 6, 8, [i.e Rec.]; Acts ix. 4, 8. 3. the main /and, opp. to sea or water: Mk. iv. 1; vi. 47; Lk. ν. 8; viii. 27; Jn. vi. 21; xxi. 8 sq. 11; Rev. xii. 12. 4. the earth as a whole, the world (Lat. terrarum orbis); a. the earth as opp. to the heavens: Mt. v. 18, 35; vi.10; xvi.19; xviii. 18; xxiv. 35; Mk. xiii. 31; Lk. ii. 14; Jn. xii. 32; Acts ii. 19…
Read the full entry →γῆ. The rare plural forms of this word which are found in the LXX may be illustrated from the Ptolemaic papyri of 1i/B.c., e.g. BGU III. 993329 (νος 128-7) γῶν τε καὶ οἰκιῶν, P Tor I. 12° (B.c. 116) ἕνεκεν τοῦ kal τῶν γῶν μὴ μετεσχηκέναι αὐτήν, P Tebt I. 6% (B.c. 140-39) yas τε καὶ ἕτερα : see Thackeray G7. i. p. 143. In MGr, beside ἢ γῆ, we have the indeclinable ἢ γῆς, τῆς γῆς, etc. : see Thumb Handbook, p. 57. The familiar Biblical ἔπὶ γῆς appears in P Ryl 11. $78 (early iii/A.b.) 6 αὐτὸς ὁριοδείκτης ἐπέδειξα ἐπὶ γῆς (restored from 1.*), “1 the said surveyor have verified it on the spot”: the editors suggest that ἐπὶ γῆς should be read in P Thead 54% and 55%. It may be observed that γῆ in papyri is regularly ‘‘land” in small or moderate quantities, a sense never found in NT, where γῆ is always antithetic to sky or sea, or denotes a district or country, The LXX and papyri, in their use…
Read the full entry →γῆ (gē) — earth: planet.
γῆ, ἡ,
occasionally in [Refs 8th c.BC+]: dual γαῖν [Refs 5th c.BC+]; γῶν [Refs 2nd c.BC+]:—earth (including land and sea, [Refs 7th c.BC+] opposed to heaven, or land opposed to sea, Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες [Refs 8th c.BC+]; τίς γ; [Refs 8th c.BC+]; κατὰ γῆν on land, by land, opposed to ναυσί, [Refs 5th c.BC+]; opposed to ἐκ θαλάσσης, [Refs 5th c.BC+]; ἐπὶ γῆς on earth, opposed to νέρθε, [Refs 5th c.BC+]; κατὰ γῆς below the earth, [Refs 5th c.BC+]: genitive with local Adverbs, ἵνα γῆς [Refs 5th c.BC+]; ποῦ, ποῖ, ὅποι γ., [Refs 5th c.BC+]
2. earth, as an element, [Refs 6th c.BC+]
2. b γῆν καὶ ὕδωρ αἰτεῖν, as tokens of submission, [Refs 5th c.BC+]
γῆ
ge
contracted from a primary word; soil; by extension a region, or the
solid part or the whole of the terrene globe (including the occupants
in each application):--country, earth(-ly), ground, land, world.
γῆ, γῆς, ἡ
n.f.
the earth, soil, land
γῆ gē 250x
earth, soil, Mt. 13:5; Mk. 4:8, et al.; the ground, surface of the earth, Mt. 10:29; Lk. 6:49, et al.; the land, as opposed to the sea or a lake, Lk. 5:11; Jn. 21:8, 9, 11; the earth, world, Mt. 5:18, 35, et al.; by synec. the inhabitants of the earth, Mt. 5:13; 6:10; 10:34; a land, region, tract, country, territory, Mt. 2:20; 14:34;by way of eminence, the chosen land, Read the full entry →
γῆ earth opp. to heaven, or land opp. to sea, Hom., etc.; κατὰ γῆν on land, by land, Thuc.; κατὰ γῆς Xen.:— ἐπὶ γῆς on earth, Soph.; κατὰ γῆς below the earth, Trag.:—the gen. with local adverbs, ἵνα γῆς, ποῦ γῆς, ubi terrarum, where in (in what quarter of) the world, where on earth, Soph., etc.
earth, as an element, opp. to air, water, fire, Plat.
a land, country, Aesch., etc.; γῆν πρὸ γῆς from land to land, id. Aesch.
the earth or ground as tilled, Soph., Plat.
a lump of earth, in the phrase γῆν καὶ ὕδωρ αἰτεῖν, γῆν καὶ ὕδωρ διδόναι, in token of submission, Hdt.
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
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
255 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 250 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 1,727 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.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
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 ἐωνήσατο παρὰ
μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον·
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
435 occurrences in the New Testament, rendered 90 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 428 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 515 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.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative 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
σοφία (sophia) means wisdom and encompasses a range from practical skills to profound spiritual insight. It is used in various contexts in the New Testament, including references to human wisdom (1 Corinthians 1:19) and divine wisdom (Romans 11:33). The term is associated with both intellectual and practical understanding, distinguishing it from related concepts like φρόνησις (prudence) and σύνεσις (intelligence).
Σοφία, φρόνησις, and γνῶσις occur together, Dan. i. 4, 17. They are all ascribed to God (φρόνησις not in the N. T., 1 Augustine (Serm. Ixxi. 6. 10): ‘In eo quod dictum est, Deus neminem tentat, non omni sed quodam tentationis modo Deus neminem tentare intelligendus est: ne falsum sit illud quod scriptum est, Tentat vos Dominus Deus vester [Deut. xiii. 3]; et ne Christum negemus Deum, vel dicamus falsum Evangelium, ubi legimus quia interrogabat discipulum, tentans eum [Joh. vi. 6]. Est enim tentatio adducens peccatum, qua Deus neminem tentat: et est tentatio probans fidem, qua et Deus tentare dignatur.’ Cf. Serm. lvii. c. 9: Enarr. in Ps. lv. 1; Serm. 11. ¢. 3: ‘Deus tentat, ut doceat: diabolus tentat, ut decipiat.’ 282 SYNONYMS OF THE NEW TESTAMENT. ὃδυχχνυ. for Ephes. i. 8 is not in point); σοφία and γνῶσις, Rom. Xi. 333 φρόνησις and σοφία, Prov. iii. 19; Jer. x. 12. There have been…
Read the full entry →σοφία, -ας, ἡ
[in LXX chiefly for חׇכְמָה ;]
skill, intelligence, wisdom, ranging from knowledge of the arts and matters of daily life to mental excellence in its highest and fullest sense;
σοφία Ρ. 387-- ἐποίησα ἐμαυτῷ πέϊλτα Tle καὶ σορὸν ἐν ἡ τὰ προ[γεγραμένα] ταῦτα ἐποίησα ἐπιγρίά)φιν ἐμὸν τῆς τε ἐκ[ϑδοχῆς] τοῦ γένους μου. “1 made myself a monument and sarcophagus on which I had the above engraved, on (this my tomb) and the tomb of the successors of my race,’’ and Cagnat IV. 245° ἔθηκα τὴν σορὸν ἐμαυτῷ [καὶ τῇ συμβίῳ μον. In P Hib I. 67% (8.6. 228) (= Chrest. 1. p. 366) σορώϊον is cloth used for burials. σός, “thy,” “thine’’: P Oxy IV. 811 (c. A.D. 1) eis τὴν σὴν καταλογήν, BGU 11. 665%! (i/a.p.) διὰ τὸ σὸν ὀψώνι[ο]ν, P Ryl IL. 113% (ΛΟ, 133) τῆς σῆς μειζοπονηρίας (‘hatred of wrongdoers’’), P Oxy XII. 1503} (iv/a.D.) ἀσπάζομαι τὸν πατέρα ἡμῶν, τούτεστιν σόν, ἄδελφε, P Strass I. 358 (iv/v A.D.) ἡ σὴ ἀρετή, and P Amh II. 1455 (a title—c. A.D. 400) τῇ σῇ τιμιότητι, “to your honour.” The word is often used substantively, e.g. 6 σός, ‘thy household, agent, friend” (cf. Mk…
Read the full entry →σοφία (sophia) — wisdom.
σοφία,
Ionic dialect -ιη, ἡ, properly cleverness or skill in handicraft and art, as in carpentry, τέκτονος, ὅς ῥά τε πάσης εὖ εἰδῇ σ. [Refs 8th c.BC+]; of the Telchines, [Refs 5th c.BC+]; ἡ ἔντεχνος σ., of Hephaestus and Athena, [Refs 5th c.BC+]; of Daedalus and Palamedes, [Refs 5th c.BC+]; in music and singing, τέχνῃ καὶ σ. [Refs 6th c.BC+]; in medicine or surgery, [Refs 5th c.BC+]; ἡ περὶ Ὁμήρου σ. [Refs 4th c.BC+]: rare in plural, [Refs 5th c.BC+]
2. skill in matters of common life. sound judgement, intelligence, practical wisdom, etc., such as was attributed to the seven sages, like{φρόνησις}, [Refs 6th c.BC+]; ἡ τῶν δεινῶν σ., opposed to ἀμαθία, [Refs 5th c.BC+]; τὴν τότε καλουμένην σ., οὖσαν δὲ δεινότητα πολιτικὴν καὶ δραστήριον σύνεσιν [Refs 1st c.AD+]; also, cunning…
σοφία
sophia
from 4680; wisdom (higher or lower, worldly or spiritual):--wisdom.
see GREEK for 4680
σοφία, ας, ἡ
n.f.
wisdom
σοφία sophia 51x
wisdom in general, knowledge, Mt. 12:42; Lk. 2:40, 52; 11:31; Acts 7:10; ability, Lk. 21:15; Acts 6:3, 10; practical wisdom, prudence, Col. 4:5; learning, science, Mt. 13:54; Mk. 6:2; Acts 7:22; scientific skill, 1 Cor. 1:17; 2:1; professed wisdom, human philosophy, 1 Cor. 1:19, 20…
Read the full entry →σοφία σοφία, ἡ, skill in handicraft and art, Il., Xen., etc.:— ς. τινός or περί τινος knowledge of, acquaintance with a thing, Plat.
sound judgment, intelligence, practical wisdom, such as was attributed to the Seven Wise men, Theogn., Hdt.; in not so good a sense, cunning, shrewdness, craft, like δεινότης, Hdt.
wisdom, philosophy, Theogn., attic
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
51 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 51 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 94 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Ἐπειδὴ δὲ πάντα σχεδὸν ἐκ τῆς τοῦ νομοθέτου σοφίας ἡμῖν ἀνήρτηται Μωυσέος, ἀνάγκη μοι βραχέα περὶ ἐκείνου προειπεῖν, ὅπως μή τινες τῶν ἀναγνωσομένων διαπορῶσι, πόθεν ἡμῖν ὁ λόγος περὶ νόμων καὶ πράξεων ἔχων τὴν ἀναγραφὴν ἐπὶ τοσοῦτον φυσιολογίας…
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
Ἀτοῦς γυνὴ Ἁγίωνος πορθμαρίου σίτου γ ιβ δηνάρια υθ κριθῆς ἀρτάβαι β δηνάρια Ατι. Σοφία Ἀγαθοῦ Δαίμωνος κριθῆς ἀρτάβη α δ κδ δηνάρια πε … Ὧρος ἀναγνώστης κριθῆς ἀρτάβης
Αὐρηλίᾳ Θεοδωρᾳ ἐλαιοπωλίσσῃ ἀπὸ Πανὸς πόλεως παρὰ Σοφίας Ὡρίωνος ἀπὸ τῆς αὐτῆς. μεμίσθωμαι παρὰ σοῦ ἀπὸ τοῦ ὄντος μηνὸς Χοιὰκ πρὸς χρόνον
καὶ … … ον καὶ ἐνώτιον· οὐκ οὔσης δὲ ἐξουσίας τῷ Ἀσὴπ καταλεῖψαι τὴν Σοφίαν μετὰ ταῦτα, ἐπιδώσει ὁ παραβὰς μετὰ ταῦτα τῷ ἐμμένοντι ὑπὲρ ἐπιτίμου καὶ στροφῆς καὶ
The Greek word Σολομών (i.e. *Solomōn*) refers to Solomon, the son of David. It appears in various New Testament passages, including Matthew and Acts. The entries note variations in spelling, such as Σαλωμών (i.e. *Salōmōn*), but do not present significant disagreement among lexicons.
Σολομών. For the slips in the Hellenization of this proper name Σαλωμών- -Σαλομών --Σολομών, see Thackeray Gy 1. p165f. To Preisigke’s exx. of Σολομῶν, Σολωμῶν (Mamenbuch, s.vv.), add P Bilabel go% (iii/A.D.) Σολομώϊν. See also Wiinsch 4A/ p. 161° δρκίζω oe τὸν θεὸν τ[ὸν] τοῦ Σα[λομόνος Σουαρμιμωουθ, with the editor's note.
∑ολομών
Solomon
of Hebrew origin (8010); Solomon (i.e. Shelomoh), the son of
David:--Solomon.
see HEBREW for 08010
Σολομών, ῶνος, ὁ
n.m.
Solomon
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
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…
12 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 12 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
μεθʼ ὃν Ἀβιεζέρης υἱὸς ὢν αὐτοῦ τὴν τιμὴν παραλαβὼν παιδὶ αὐτοῦ Βόκκι τοὔνομα αὐτὴν κατέλιπε, παρʼ οὗ διεδέξατο Ὄζις υἱὸς ὤν, μεθʼ ὃν Ἠλὶς ἔσχε τὴν ἱερωσύνην, περὶ οὗ νῦν ὁ λόγος, καὶ τὸ γένος τὸ ἀπʼ ἐκείνου μέχρι τῶν κατὰ τὴν τοῦ Σολομῶνος…
1 Σολομῶν Πλατωνίς Εὔχαρις Ἀσκλῆπις Καροῦρις … Σολομῶν Ἀπολλώνιος … μ
ιας Σολομῶνος … … νου Ὥρου καὶ … … … … πελατος καὶ Σερήνου
ου ὑποδιακόνῳ τοῦ ἁγίου μαρτυρίου ἀπα Κυριακοῦ ἀπὸ τῆς Ἑρμουπολιτῶν παρὰ Αὐρηλίου Σολομῶνος Ἠσαίου μητρὸς Εὖτος ἀπὸ τῆς αὐτῆς πόλεως. ὁμολογῶ ἑκουσίως καὶ αὐθαιρέτως μισθώσασθαι παρὰ σοῦ
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 Σολομών (i.e. *Solomōn*) refers to Solomon, the son of David. It appears in various New Testament passages, including Matthew and Acts. The entries note variations in spelling, such as Σαλωμών (i.e. *Salōmōn*), but do not present significant disagreement among lexicons.
Σολομών. For the slips in the Hellenization of this proper name Σαλωμών- -Σαλομών --Σολομών, see Thackeray Gy 1. p165f. To Preisigke’s exx. of Σολομῶν, Σολωμῶν (Mamenbuch, s.vv.), add P Bilabel go% (iii/A.D.) Σολομώϊν. See also Wiinsch 4A/ p. 161° δρκίζω oe τὸν θεὸν τ[ὸν] τοῦ Σα[λομόνος Σουαρμιμωουθ, with the editor's note.
∑ολομών
Solomon
of Hebrew origin (8010); Solomon (i.e. Shelomoh), the son of
David:--Solomon.
see HEBREW for 08010
Σολομών, ῶνος, ὁ
n.m.
Solomon
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
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…
12 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 12 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
μεθʼ ὃν Ἀβιεζέρης υἱὸς ὢν αὐτοῦ τὴν τιμὴν παραλαβὼν παιδὶ αὐτοῦ Βόκκι τοὔνομα αὐτὴν κατέλιπε, παρʼ οὗ διεδέξατο Ὄζις υἱὸς ὤν, μεθʼ ὃν Ἠλὶς ἔσχε τὴν ἱερωσύνην, περὶ οὗ νῦν ὁ λόγος, καὶ τὸ γένος τὸ ἀπʼ ἐκείνου μέχρι τῶν κατὰ τὴν τοῦ Σολομῶνος…
1 Σολομῶν Πλατωνίς Εὔχαρις Ἀσκλῆπις Καροῦρις … Σολομῶν Ἀπολλώνιος … μ
ιας Σολομῶνος … … νου Ὥρου καὶ … … … … πελατος καὶ Σερήνου
ου ὑποδιακόνῳ τοῦ ἁγίου μαρτυρίου ἀπα Κυριακοῦ ἀπὸ τῆς Ἑρμουπολιτῶν παρὰ Αὐρηλίου Σολομῶνος Ἠσαίου μητρὸς Εὖτος ἀπὸ τῆς αὐτῆς πόλεως. ὁμολογῶ ἑκουσίως καὶ αὐθαιρέτως μισθώσασθαι παρὰ σοῦ
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