Matthew 13:30 — Word Study
N1904ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν τῷ καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.¶
BSAdo allowaphiēmi▸ to grow togethersunauxanō△▸ [simultaneously, in the same field] bothamphoteros [together, as one] untilmechri theho harvest;therismos [time of reaping, gathering] andkai inen [opportune moment, season] the timekairos of theho harvesttherismos I will sayerō▸ to theho harvesters;theristēs [reapers, gatherers] do gathersullegō▸ firstprōton theho weedszizanion [tares, darnel] andkai do binddeō▸ themautos intoeis bundlesdesmē△ [sheaves, binds] in orderpros <the>ho to burnkatakaiō▸ [consumed by fire, destroyed] them;autos <the>ho andde the wheatsitos [grain, crop] do gather togethersunagō▸ intoeis theho barnapothēkē [storehouse, granary] of mine.’egō
| Greek | English | Parsing |
|---|---|---|
| ἄφετε | do allow | Verb, second aorist, active |
| συναυξάνεσθαι | to grow together | Verb, present, passive |
| ἀμφότερα | both | Adjective, accusative, plural |
| ἕως | until | Adverb |
| τοῦ | the | Article, genitive, singular |
| θερισμοῦ· | harvest; | Noun, genitive, singular |
| καὶ | and | Conjunction |
| ἐν | in | Preposition |
| τῷ | the | |
| καιρῷ | time | Noun, dative, singular |
| τοῦ | of the | Article, genitive, singular |
| θερισμοῦ | harvest | Noun, genitive, singular |
| ἐρῶ | I will say | Verb, future, active |
| τοῖς | to the | Article, dative, plural |
| θερισταῖς· | harvesters; | Noun, dative, plural |
| συλλέξατε | do gather | Verb, aorist, active |
| πρῶτον | first | Adverb, superlative |
| τὰ | the | Article, accusative, plural |
| ζιζάνια | weeds | Noun, accusative, plural |
| καὶ | and | Conjunction |
| δήσατε | do bind | Verb, aorist, active |
| αὐτὰ | them | Personal pronoun, accusative, plural |
| εἰς | into | Preposition |
| δέσμας | bundles | Noun, accusative, plural |
| πρὸς | in order | Preposition |
| τὸ | <the> | Article, accusative, singular |
| κατακαῦσαι | to burn | Verb, aorist, active |
| αὐτά· | them; | Personal pronoun, accusative, plural |
| τὸν | <the> | Article, accusative, singular |
| δὲ | and | Conjunction |
| σῖτον | the wheat | Noun, accusative, singular |
| συναγάγετε | do gather together | Verb, second aorist, active |
| εἰς | into | Preposition |
| τὴν | the | Article, accusative, singular |
| ἀποθήκην | barn | Noun, accusative, singular |
| μου.¶ | of mine.’ | Personal pronoun, first person, genitive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat into my barn.’” |
| KJV | Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. |
| ASV | Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. |
| YLT | suffer both to grow together till the harvest, and in the time of the harvest I will say to the reapers, Gather up first the darnel, and bind it in bundles, to burn it, and the wheat gather up into my storehouse.' |
| WEB | Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn.”’” |
| BBE | Let them come up together till the getting in of the grain; and then I will say to the workers, Take up first the evil plants, and put them together for burning: but put the grain into my store-house. |
Where they part company is συναυξάνεσθαι — see How Translations Differ.
The structure consists of a main clause followed by several subordinate clauses detailing actions to be taken at the harvest.
5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbἀφίημι
The sentence as the grammar sees it Open the tree ›
2 of 36 occur nowhere else in the New Testament — words chosen on purpose.
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 13:30
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 — The Parable of the Weedsgenerated
Matthew 13:30 describes a scene where Jesus teaches about the kingdom of heaven through parables. In this particular parable, He explains that both the wheat and the weeds will grow together until the harvest, illustrating the coexistence of good and evil in the world. This teaching reassures the listeners that a time will come for divine judgment and separation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 13:39 | and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. |
| 2 | Matthew 3:12 | His winnowing fork is in His hand to clear His threshing floor and to gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.” |
| 3 | Matthew 22:10–14 | So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests. |
| 4 | Matthew 25:6–13 | At midnight the cry rang out: ‘Here is the bridegroom! Come out to meet him!’ |
| 5 | Malachi 3:18 | So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — συναυξάνεσθαι, sunauxanōgenerated
The word συναυξάνω (sunauxanō) is a present passive infinitive meaning 'to grow together.' It is formed from the prefix συν- (together) and αὐξάνω (to increase). This term emphasizes the idea of simultaneous growth, as seen in the context of wheat and weeds.
The passive voice indicates that the growth occurs without direct action from the wheat or weeds themselves, suggesting a natural process. This reflects the broader theme of God's sovereignty in allowing both good and evil to exist until the appointed time of harvest.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Let both grow together until the harvest.' This is consistent across several translations, including the KJV and ASV, which also maintain the phrase 'grow together.'
However, some translations differ in wording. The Young's Literal Translation uses 'suffer both to grow together,' while the Webster's Bible states, 'Let both grow together until the harvest.' These variations reflect different approaches to translating the same Greek phrase.
Sentence Structuregenerated
The main verb of the verse is ἄφετε, let, which governs the entire sentence. The structure includes an infinitive phrase describing what is allowed, a subject phrase indicating the two entities involved, and several clauses that detail the actions to be taken at the harvest.
Following the main clause, there are multiple subordinate clauses that explain the actions regarding the weeds and the wheat, emphasizing the sequence of collection and binding before gathering.
Septuagint Backgroundgenerated
θερισμός — harvest — appears in the Septuagint, often in agricultural contexts. It translates the Hebrew word for harvest, indicating a time of reaping.
The term συναυξάνω does not have a direct equivalent in the Septuagint, but the concept of growing together is implied in various agricultural metaphors throughout the text.
In plain words — the whole versegenerated
Matthew 13:30 illustrates Jesus' teaching that both good and bad plants will grow together until the harvest. At that time, the bad plants will be collected and burned, while the good will be gathered into a safe place.
Frequently Asked Questionsgenerated
This signifies that good and evil coexist in the world until the final judgment, as illustrated in the parable.
The delay prevents the uprooting of the wheat along with the weeds, indicating God's patience and the importance of allowing time for growth.
The weeds are gathered and burned, symbolizing the judgment of the wicked.
The barn represents a place of safety and preservation for the righteous, contrasting with the fate of the weeds.
Reflection Questionsgenerated
- In what ways do I see good and evil coexisting in my own life or community?
- How can I practice patience in dealing with difficult situations or people, reflecting the lesson of this parable?
- What steps can I take to ensure I am counted among the wheat at the harvest?
- How does understanding this parable affect my view of God's justice and timing?
The early church on this verse — how the Fathers read it
The early church Fathers referenced this parable to discuss themes of judgment and repentance. Their insights highlight the implications of Jesus' teaching on the final separation of good and evil.
But again shall it be rooted up, if the Lord will, even now; but if not now, in the day when all bundles of tares shall be gathered together, and along with every other stumbling-block shall be burnt up with unquenchable fire.Early Church Fathers on Matthew 13 →
And at the end of things, which is called “the consummation of the age,” there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the…Early Church Fathers on Matthew 13 →
The words the Lord spoke—“Lest gathering the weeds you root up the wheat along with them”—leave room for repentance. We are advised not to be quick in cutting off a fellow believer,Early Church Fathers on Matthew 13 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Matthew 13:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet both grow together until the harvest,.... By "the harvest", is meant "the end of the world", Matthew 13:39 either of the Jewish world, the dissolution of their church and state, which was near;
Read John Gill on Matthew 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Read Robert Jamieson on Matthew 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Ver. 30. Bind them in bundles, &c.] This shall be the angels’ office at the last day, to bundle up swearers with swearers, drunkards with drunkards, &c., that they may suffer together, as they have sinned together, and pledge one another in that cup of fire and brimstone that shall then be poured down their throats, Psalms 11:6. As in the meantime, brimstone is here scattered upon their habitation, Job 18:15, every moment ready to take fire, if God but lighten upon it with the arrows…
Read John Trapp on Matthew 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Let both grow together] Though every minister of God should separate from the Church of Christ every incorrigible sinner, yet he should proceed no farther: the man is not to be persecuted in his body or goods, because he is not sound in the faith - GOD tolerates him; so should men. False doctrines are against God - he alone is the judge and punisher of them-man has no right to interfere in this matter. They who burnt Vanini for atheism usurped the seat of judgment, and thus proved themselves to be not less a diabolical seed than the person they thus, without God's leave, hurried into eternity. MARY, Queen of England, of execrable memory, and the inquisitorial tormentors she…
Read AdamClarke on Matthew 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Let both grow together until the harvest — Let the probationary state remain until the judgment day. Then shall the final separation of the good and the evil take place.
Read Daniel Denison Whedon on Matthew 13 →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
Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat into my barn.’”
Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn.”’”
Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat into my barn.’”
Let both grow together until the harvest. At harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then gather the wheat into my barn.”’”
Tyndale line
Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.
Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Let both growe together vntill the haruest, and in time of haruest I will say to the reapers, Gather yee first the tares, and binde them in sheaues to burne them: but gather the wheate into my barne.
Strictly literal
Suffer both to grow together unto the harvest, and in time of the harvest I will say to the harvestmen, Gather first the darnel, and bind it into bundles to burn it; but the wheat bring together into my granary.
suffer both to grow together till the harvest, and in the time of the harvest I will say to the reapers, Gather up first the darnel, and bind it in bundles, to burn it, and the wheat gather up into my storehouse.'
permit both to grow together until the harvest, and in the time of the harvest I will say to the reapers, Gather up first the darnel, and bind it in bundles, to burn it, and the wheat gather up into my storehouse.”
Let both grow together until the harvest. At the time of the harvest I will say to the reapers, “First pull out the weeds and tie them in bundles to burn them, but gather the wheat into my barn.”'”
From the Latin
Suffer both to grow until the harvest, and in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn.
Simplified
Let them both grow until harvest, and then at harvest-time I'll tell the reapers to first gather the weeds, tie them up into bundles and burn them, and then gather the wheat and store it in my barn.’”
Let them come up together till the getting in of the grain; and then I will say to the workers, Take up first the evil plants, and put them together for burning: but put the grain into my store-house.
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.
Sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus : Colligite primum zizania, et alligate ea in fasciculos ad comburendum : triticum autem congregate in horreum meum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܒܘܩܘ ܪܒܝܢ ܬܪܝܗܘܢ ܐܟܚܕܐ ܥܕܡܐ ܠܚܨܕܐ ܘܒܙܒܢܐ ܕܚܨܕܐ ܐܡܪ ܐܢܐ ܠܚܨܘܕܐ ܓܒܘ ܠܘܩܕܡ ܙܝܙܢܐ ܘܐܣܘܪܘ ܐܢܘܢ ܡܐܣܪܝܬܐ ܕܢܐܩܕܘܢ ܚܛܐ ܕܝܢ ܟܢܫܘ ܐܢܝܢ ܠܐܘܨܪܝ
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.
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν — καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.¶
The standard critical text of the New Testament.
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν — καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.¶
The previous edition, still widely cited.
ἄφετε συναυξάνεσθαι ἀμφότερα — τοῦ θερισμοῦ· καὶ ἐν — καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.¶
The Society of Biblical Literature edition, freely licensed.
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν — καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον — εἰς τὴν ἀποθήκην μου.¶
The edition that turned scholarship toward the earliest manuscripts.
ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν — καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον — εἰς τὴν ἀποθήκην μου.¶
An independent critical text built from the oldest witnesses then known.
ἄφετε συναυξάνεσθαι ἀμφότερα — τοῦ θερισμοῦ· καὶ ἐν — καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.¶
A recent critical edition following documentary evidence closely.
ἄφετε συναυξάνεσθαι ἀμφότερα — τοῦ θερισμοῦ· καὶ ἐν — καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.¶
The reading of the majority of surviving manuscripts.
ἄφετε συναυξάνεσθαι ἀμφότερα — τοῦ θερισμοῦ· καὶ ἐν τῷ καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς· συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά· τὸν δὲ σῖτον συναγάγετε εἰς τὴν ἀποθήκην μου.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ἕως until | NA28, NA27, WH, Treg | SBL, Tyn, TR, Byz |
| τῷ the | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| συναγάγετε do gather together | NA28, NA27, Tyn, SBL, TR, Byz | WH, Treg |
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 13:30
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.
ἀφίημι (aphiemi) means to send away or release, encompassing a range of actions such as forgiving debts or sins, allowing someone to depart, and neglecting something. It appears in various contexts in the New Testament, including forgiveness in Matthew 9:2 and the release of the spirit in Matthew 27:50. The word is built from the prefix ἀπ- (away) and ἵημι (to send).
ἀφ-ίημι,
[in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc.;]
to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), I Co 7:11-13; of death, τ. πνεῦμα (Ge 35:18, Hdt., al.), Mt 27:50; (φωνήν, to utter a cry, Mk 15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mt 18:27; τ. ὀφειλήν, Mt 18:32; esp. of sins (Cremer 296 f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mt 9:2, Ro 4:7(LXX), I Jo 1:9, al.; punctiliar and…
Read the full entry →ἀφ-ίημι ; pres. 2 pers. sing. ἀφεῖς (fr. the form apéw, Rev. ii. 20 for Ree. ἐᾷς), [3 pers. plur. ἀφιοῦσιν Rev. xi. 9 Tdf. edd. 2, 7, ἔν. a form ἀφιέω ; cf. B. 48 (42)]; impf. 3 pers. sing. ἤφιε, with the augm. before the prep., Mk. i. 34; xi. 16, fr. the form apiw; whence also pres. 1 pers. plur. ἀφίομεν Lk. xi. 4 L T Tr WH for ἀφίεμεν Ree. and 3 pers. apiovow Rev. xi. 9 L T Tr WH; [see WH. App. p-: 167]; fut. ἀφήσω; 1 aor. ἀφῆκα, 2 pers. sing. -xes Rev. ii. 4 T Tr WH (cf. κοπιάω] ; 2 aor. impv. ἄφες, ἄφετε, subj. 8 pers. sing. ἀφῇ, 2 pers. plur. ἀφῆτε, [inf. ἀφεῖναι (Mt. xxiii. 23 L T Tr WH; LK. v. 21 L txt. T Tr WH)], ptep. ἀφείς, ἀφέντες ; Pass., pres. ἀφίεμαι, [yet 3 pers. plur. apiovra Jn. xx. 23 WH mrg. ete.; cf. ἀφίω above]; pf. 3 pers. plur. ἀφέωνται (a Doric form [ef. W. § 14, 3 a.; B 49 (42); Kiihner § 285, 4], Mt. ix. 2,5; Mk. ii. 5, [9] —in both these Gospels L [exe. in Mk.…
Read the full entry →ἀφίημι. Some abnormal NT forms of this very “irregular ’’ verb may be illustrated: cf. Moulton, Ainéectung, p. 82f. The unaugmented aor. pass. ἀφέθησαν in Rom 47 (from Ps 311) where δὲ has ἀφείθησαν) is matched by OG/S 435° (ii/B.c.) ἀφέθη; but BGU IV. 10228 (a.p. 196) ἀφθείθημεν (zc. ἀφειθ.). ᾿Αφέωνται is to be compared with the imper. ἀφεώσθω in Michel §85'4 (Arcadian ?iii/B.C.), as well as with the Herodotean ἀνέωται : see Pro/eg. p. 38 2. Against this note imper. ἀφείσθω in CPHerm 119 verso lii- 14 (Gallienus). The pres. ἀφεῖς in Rev 27° and Ex 32%? is best taken as a regular contraction of doles, from ἀφίω (not a contract verb), which is the normal conjugation into which the -μι verb tends here to merge itself: evidence for ἀφιέω seems to be wanting. The assumption of an ἀφέω, formed by proportion from ἀφήσω, is insufficiently supported by the barbarous Silco inscr., OG/7S 20118…
Read the full entry →ἀφίημι (aphiēmi) — to release: leave.
ἀφίημι,
2nd pers.singular ἀφίης[Refs 5th c.BC+] Ionic dialect ἀπίει[Refs 5th c.BC+], 1st pers.plural ἀφίεμεν[Refs 5th c.BC+]imperfect ἀφίειν, with double augment ἠφίειν[Refs 5th c.BC+]; 3rd.pers.singular ἀφίει[Refs 8th c.BC+], Ionic dialect ἀπίει[NT+5th c.BC+]; 2nd pers.plural ἀφίετε[Refs 4th c.BC+]; 3rd.pers.plural ἀφίεσαν [Refs 5th c.BC+]: future ἀφήσω[Refs 8th c.BC+], Ionic dialect ἀπ-[Refs 5th c.BC+]: perfect ἀφεῖκα[Refs 5th c.BC+]aorist I ἀφῆκα, Ionic dialectἀπ-, Epic dialect ἀφέηκα, used in indicative only, [Refs 8th c.BC+]aorist 2 indicative only in dual and plural, ἀφέτην, ἀφεῖμεν, ἀφεῖτε or ἄφετε, ἀφεῖσαν or ἄφεσα; imperative ἄφες, subjunctive ἀφῶ, optative αφείην (2nd pers.plural ἀφεῖτε[Refs 5th c.BC+]infinitive ἀφεῖναι, participle ἀφείς:—middle, ἀφίεμαι, Ionic dialect ἀπίεμαι, [Refs 5th c.BC+]: imperfect 3rd.pers.singular…
Read the full entry →ἀφίημι
aphiemi
from 575 and hiemi (to send; an intensive form of eimi, to go); to
send forth, in various applications (as follow):--cry, forgive,
forsake, lay aside, leave, let (alone, be, go, have), omit, put (send)
away, remit, suffer, yield up.
see GREEK for 575
ἀφίημι
v.
I send away, release, remit, forgive, permit
ἀφίημι aphiēmi 143x
to send away, dismiss, suffer to depart; to emit, send forth; τὴν φωνήν, the voice, to cry out, utter an exclamation, Mk. 15:37; τὸ πνεῦμα, the spirit, to expire, Mt. 27:50; to omit, pass over or by; to let alone, care not for, Mt. 15:14; 23:23; Heb. 6:1; to permit, suffer, let, forbid not; to give up, yield, resign, Mt. 5:40; to remit, forgive, pardon; to relax, suffer to become less intense, Rev. 2:4; to leave, depart from; to desert, forsake; to leave remaining or alone; to leave behind, i.e. at one’s death, Read the full entry →
ἀφίημι ι short in epic, except in augm. tenses: ι_ attic to send forth, discharge, Lat. emittere, of missiles, Hom., etc.:—hence to let loose, utter, give vent to words, Hdt., Trag.
to let fall, Il.
to send forth an expedition, dispatch it, Hdt.: Pass., of troops, id. Hdt.
to give up or hand over to, τινι τί id. Hdt., attic:—Pass., ἡ Ἀττικὴ ἀπεῖτο ἤδη Hdt.
to send away, let go, loose, set free, Il., attic:—c. acc. pers. et gen. rei, to set free from a thing, let off from, Hdt.: in legal sense to release from an engagement, accusation, etc., ἀφ. τινὰ φόνου Dem.
to dissolve, disband, break up an army, Hdt.:— to dismiss the council or law-courts, Ar.
to put away, divorce, Hdt.
to let go as an ἄφετος, consecrate, Xen.
of things, to get rid of, δίψαν Il.; to shed its blossoms, of plants, Od.; to slacken its force, of a dart, Il.
Verb-2AAM-2P — Verb · second aorist · active · imperative · second person · pluralsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Plural
146 occurrences in the New Testament, rendered 69 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 48 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.
χρώματα μὲν [ἡ] ὅρασις, φωνὰς δὲ ἀκοή, χυλοὺς δὲ γεῦσις, καὶ ὄσφρησις ἀτμούς, μαλακότητας δὲ καὶ σκληρότητας καὶ ὅσα θερμὰ ἢ ψυχρὰ λειότητάς τε καὶ τραχύτητας ἁφή.
ὡς δʼ ἀπιοῦσαν ἐπιλελοίπει τὰ ἀναγκαῖα, ἐν κακοῖς ἦν, ὕδατος δὲ σπανίζοντος ὑπʼ ἐλάτῃ τινὶ θεῖσα τὸ παιδίον ψυχορραγοῦν, ὡς μὴ παρούσης τὴν ψυχὴν ἀφῇ, προῄει πορρωτέρω.
οὕτως γὰρ εἶπεν: Ἐλεᾶτε, ἵνα ἐλεηθῆτε: ἀφίετε, ἵνα ἀφεθῇ ὑμῖν: ὡς ποιεῖτε, οὕτω ποιηθήσεται ὑμῖν: ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν: ὡς κρίνετε, οὕτως κριθήσεσθε: ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν: ᾧ μέτρῳ μετρεῖτε, ἐν αὐτῷ μετρηθήσεται ὑμῖν.
κομίσωμαι, ἔφη, τό τε ἐκφόριον καὶ τὸ ἀνήλωμα, ἐάν τι καταλείπεται κομίσασθε. καὶ ἡμεῖς ἀφήκαμεν οὖν αὐτούς. τὸν σπόρον τοῦ σησάμου ἐφώδευσα τῆι θ τοῦ Φαμενώθ, καὶ ἐνῆν ἀνατολὴ
Ζήνων ὑπὲρ στρ … … παραλάβετε Κλέαρχον … τὸ φόρετρον καὶ συντ … αὐτὸν ἄφετε ἔρρωσο. ε ἔτους … Μεσορὴ β
ἔτους ιϛ, Πανήμου ἐμβολίμου. ἄφες ἐκ καταπλοῦ ἐν βασιλικῆι εἰκοσόρωι εἰς Φιλάμμονα Θεσσαλὸν τῶν Νικοφίλου ξεναγὸν σχιζίαν πυρράκη κλαστὸν
The Greek word συναυξάνω (i.e., *sunauxanō*) means to grow or increase together. It is built from the prefix συν- (together) and the root αὐξάνω (to increase). This term appears in the New Testament, specifically in Matthew 13:30, where it conveys the idea of growth in a communal or collective sense.
** συν-αυξάνω
[in LXX: II Mac 4:4, IV Mac 13:27 * ;]
to cause to increase or grow together. Pass., to grow together: Mt 13:30 (Xen., al.).†
συν-αυξάνω : fo cause to grow together; pres. inf. pass. συναυξάνεσθαι, to grow together: Mt xiii. 30. (Xen., Dem., Polyb., Plut., al.)
συναυξάνω, “cause to increase (grow) together.’’ An early ex. of this NT ἅπ. εἰρ. (Mt 133°) may be cited—OG/S 23319 (iii/B.c.) σπουδάζοντες συναυξῆσαι τὸν τῶν ᾿Αντιοχέων δῆμον. For the form συναύξω, .5γ1) 295 (-- 3629)3 (B.c. 182) τὰν οὖσαίν πρότερον εἸὔνοιαν. .. φανερὸς γίνεται συναύξων, and P Fay 2015 (iv/A.p.) φιλανθρωπίᾳ τε καὶ
συναυξάνω (sunauxanō) — to grow together.
συναυξ-άνω,
imperfect συνηύξανε [Refs] see at {συνήκμαζε} (also passive -αυξάνομαι[Refs 5th c.BC+], but usually συναυξ-αύξω, aorist -ηύξησα[Refs 2nd c.BC+]:—increase or enlarge along with or together, συναύξειν τῇ γῇ τὰ Χρήσιμα [Refs 5th c.BC+]:—passive, increase with or together, wax larger together with, αὐξομένῳ τῷ σώματι συναύξονται καὶ αἱ φρένες [Refs 5th c.BC+]; πρός τι συμμέτρως συναυξάνεσθαι in proportion to, [Refs 5th c.BC+]
2. join or assist in increasing, ἕξιν κακίης συναύξει [Refs 5th c.BC+]; τὰν φιλίαν συναῦξε [Refs 2nd c.BC+]; συναύξοντες τὴν ἀρχὴν τῷ Κύρῳ [Refs 5th c.BC+]; join in exaggerating, τι [Refs 4th…
συναυξάνω
sunauxano
from 4862 and 837; to increase (grow up) together:--grow together.
see GREEK for 4862
see GREEK for 837
συναυξάνομαι
v.
I grow together
συναυξάνω synauxanō 1x
pass., to grow together in company, Mt. 13:30*
συναυξάνω and -αύξω fut. -αυξήσω to increase or enlarge along with or together, Xen.:—Pass. to increase or wax larger together with a thing, c. dat., Hdt., Eur.
to join or assist in increasing, Xen., Arist.
Verb-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
1 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.
The Greek word ἀμφότεροι (i.e., *amphoteroi*) means 'both' and is used exclusively in the plural. It is derived from the comparative of ἀμφί (around) and refers to two entities, though some sources suggest it can extend to more than two in later usage. The New Testament includes it in verses like Matthew 9:17 and Acts 23:8, where it denotes both sides or both parties involved.
ἀμφότεροι, -αι, -α
(replaces ἄμφω in κοινή, v. M, Pr., 57; used of more than two, Pr., 80; MM, VGT, s.v.),
both of two: Mt 9:17, al.
ἀμφότεροι, -ar, -a, (fr. Hom. down], both of two, both the one and the other: Mt. ix. 17, ete.; τὰ ἀμφότερα, Acts xxiii. 8; Eph. ii. 14. av
ἀμφότεροι. On P Lond 336% (Α.Ὁ. 167) (=II. p. 221) Kenyon observes, ‘‘ ἀμφότεροι = πάντες in late Byzantine Greek... and it is possible that colloquially the use existed earlier.” The text here has the names of five men—apdrepor ἱερεῖς θεοῦ κώμης Σοκνοπαίου Νήσου. In P Théad 264 (A,p. 296) Αὐρήλιοι [H]pwvivos καὶ ᾿Αθανάσιος κ[α]ὶ Φιλάδελφος καὶ Σερηνίων ἀμφότεροι ἐξηγ(ητεύσαντες) makes ἀμφ. apply to three persons, if with the Ed. (and πο. 277) we read ὁ καὶ ᾿Αθανάσιος : in no. 27 we find the first two characterized as having been exegetae, while Serenion is κοσμ(ητεύσας), two years later. Prof. Thumb refers to BZ xi. p. 111 for apd. = ‘alle zusammen.” In the London papyrus, despite Bury’s paper on this late usage (C/ xi. p. 393), it is hard to disagree with Kenyon’s suspicion that it was not only the last two of these five who were priests: cf. P Lond 353” (A.D. 221) (ΞΞ 11. p. 112)…
Read the full entry →ἀμφότερος (amphoteros) — both.
ἀμφότερος
(Locrian dialect ἀμφόταρος [Refs], α, ον, (ἄμφω) rare in singular, either, i.e. both of two (opposed to ἑκάτερος each one of two), ἀμφοτέρας κοινὸν αἴας common to either land, [Refs 4th c.BC+]; ποίημα ἢ πάθος ἢ ἀμφότερον or partaking of both, [Refs 5th c.BC+]
2. [Refs 8th c.BC+] as adverb, followed by τε.. κα; ἀ. βασιλεύς τ᾽ ἀγαθὸς κρατερός τ᾽ αἰχμητής both together, prince as well as warrior, [Refs]; ἀ. γενεῇ τε καὶ οὕνεκα.. [Refs 8th c.BC+]; followed by τε.. δέ.., [Refs 5th c.BC+]; by τε.. καί.., [Refs 5th c.BC+]
3. dual in [Refs 8th c.BC+], less frequently in later writers, [Refs 5th c.BC+]; but plural is much more frequently, and is found with a dual Noun, χεῖρε…
ἀμφότεροι
amphoteros
comparative of amphi (around); (in plural) both:--both.
ἀμφότεροι, αι, α
Adj
both of two
ἀμφότεροι amphoteroi 14x
both. Only plural in the NT.
ἀμφότερος ἄμφω each or both of two, Lat. uterque, Hdt., Aesch., etc.
neut. ἀμφότερον as adv., ἀμφότερον βασιλεύς τ᾽ ἀγαθός κρατερός τ᾽ αἰχμητής both good king and stout warrior, Il.; so in neut. pl., ἀμφότερα μένειν πέμπειν τε Aesch.
κατ᾽ ἀμφότερα on both sides, utrinque, Hdt.; ἐπ᾽ ἀμφότερα, both ways, in utramque partem, id. Hdt.; ἀπ᾽ ἀμφοτέρων from both sides, ex utraque parte, id. Hdt.; ἀμφοτέραις, epic -ηισι (sc. χερσί), Od.; ἐπ᾽ ἀμφοτέρων βεβα_κώς (sc. ποδῶν) Theocr.
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
15 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 14 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 58 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.
αἰεὶ γὰρ ὁ ἀπὸ μονάδος συντιθέμενος ἐν διπλασίοις ἢ τριπλασίοις ἢ συνόλως ἀναλογοῦσιν ἕβδομος ἀριθμὸς κύβος τε καὶ τετράγωνός ἐστιν, ἀμφότερα τὰ εἴδη περιέχων τῆς τε ἀσωμάτου καὶ σωματικῆς οὐσίας, τῆς μὲν ἀσωμάτου κατὰ τὴν ἐπίπεδον ἣν ἀποτελοῦσι…
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…
οὐκ ἔσῃ διγνώμων οὐδὲ γλωσσώδης, ὑποταγήσῃ κυρίοις ὡς τύπῳ θεοῦ ἐν αἰσχύνῃ καὶ φόβῳ: οὐ μὴ ἐπιτάξῃς δούλῳ σου ἡ παιδίσκῃ ἐν πικρίᾳ, τοῖς ἐπὶ τὸν αὐτὸν θεὸν ἐλπίζουσιν, μή ποτε οὐ μὴ φοβηθήσονται τὸν ἐπ’ ἀμφοτέροις θεόν: ὅτι οὐκ ἦλθεν κατὰ πρόσωπον…
ὡς ἐτῶν λβ οὐλὴ ἀντικνμίῳ ἀριστερῶι καὶ Τεσενούφι ὡς ἐτῶν κγ οὐλὴ γόνατι ἀριστερῶι ἀμφοτέροις Σαταβοῦτος καὶ Ἁρπαγάθῃ Τεσείους ὡς ἐτῶν κβ οὐλὴ ῥινὶ καὶ Ὥρῳ Ἐριέως ὡς ἐτῶν
Τεσενούφι ὡς ἐτῶν κε οὐλὴ μετόπῳ ἐξ ἀριστερῶν καὶ Στοτοήτει ὡς ἐτῶν κα ἀσήμῳ ἀμφοτέροις Ὥρου τοῦ Πανεφρύμμεως καὶ Στοτοήτει Στοτοήτιος πρεσβυτέρου Στοτοήτιος ὡς ἐτῶν κ οὐλὴ ὀφρύι δεξιῷ
πλείσταις πληγαῖς με ᾐκίσατο, καὶ μὴ ἀρκεσθεὶς ἐπήνεγκέ μοι Ἡρακλᾶν τινα μαχαιροφόρων οὐσιακῶν καὶ ἀμφότεροι βίᾳ βαστάξαντές με εἰσήνεγκαν εἰς τὸ λογιστήριον τοῦ ἐπιτρόπου τῶν οὐσιῶν καὶ ἐποίησάν με
The Greek word ἕως (i.e., *heōs*) means 'until' or 'while,' serving as a conjunction, preposition, and adverb of continuance. It marks a limit in time or place and can be used with various grammatical constructions, including the indicative and subjunctive. In the New Testament, it appears in contexts like Matthew 2:9 and John 9:4, indicating the duration or endpoint of an action.
Ζ, ζ, ζῆτα, τό,
zeta, the sixth letter. As a numeral, ζ́ʹ = ἑπτά, ἕβδομος (the obsol. ϛ, Ϝ, vau, "digamma," representing ἕξ), ζ́͵ = 7000.
ἕως, a particle marking a limit, and I. as a ConsuNcTION signifying 1. the temporal terminus ad quem, (ill, until, (Lat. donec, usque dum); asin the best writ. a. with an indie. pret., where something is spoken of which continued up to a certain time: Mt. ii. 9 (€s. . . ἔστη [ἐστάθη L T TrW11)) ; xxiv. 39, (1 Mace. x. 50; Sap. x. 14, ete.). ὍὌ. with ἄν and the aor. subjune. (equiv. to the Lat. fut. perf.), where it is left doubtful when that will take place till which it is said a thing will continue [ef. W. § 42, 5]: ἴσθι ἐκεῖ, ἕως ἂν εἴπω σοι, Mt. ii. 13; add, v. 18; x. 11; xxii. 44; Mk. vi. 10; xii. 36; Lk. xvii.8; xx.43; Actsii.35; Heb. i. 13; after a negative sentence: Mt. v. 18, 26; x. 23 [T WH om. ἄν]; xii. 20; xvi. 28; xxiii. 39; xxiv. 34; Mk. ix. 1; Lk. ix. 27; xxi. 32; 1 Co.iv.5; with the aor. subj. without the addition of dv: Mk. vi. 45 RG; xiv. 32 [here Tr mrg.fut.]…
Read the full entry →ἕως (heōs) — until.
ἕως,
__BEpic dialect εἵως, ἧος (see. entry near the end), Doric dialect ἇς, Aeolic dialect ἆς (which see), Boeotian dialect ἇς [Refs], and ἅως [Refs] Relat. Particle, expressing the point of Time up to which an action goes, with reference to the end of the action, until, till; or to its continuance, while:
__B.I until, till,
__B.I.1 with Ind., of a fact in past time, θῦνε διὰ προμάχων, ἧος φίλον ὤλεσε θυμόν [Refs 8th c.BC+]imperfect with ἄν in apodosi, of an unaccomplished action, ἡδέως ἂν Καλλικλεῖ διελεγόμην, ἕ. ἀπέδωκα I would have gone on conversing till I had.., [Refs 5th c.BC+]
__B.I.2 ἕ. ἄν or κε with Subj. (mostly of aorist), of an event at an uncertain future time, μαχήσομαι.. ἧός κε τέλος πολέμοιο κιχείω till I find, [Refs 8th c.BC+] is sometimes…
ἕως
heos
of uncertain affinity; a conjunction, preposition and adverb of
continuance, until (of time and place):--even (until, unto), (as) far
(as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s).
ἕως
Adv
until, as far as
ἕως heōs 146x
can function as an improper prep., while, as long as, Jn. 9:4; until, Mt. 2:9; Lk. 15:4; as also in NT ἕως οὗ, ἕως ὅτου, Mt. 5:18, 26; ἕως ἄρτι, until now, Mt. 11:12; ἕως πότε, until when, how long, Mt. 17:17; ἕως σήμερον, until this day, to this time, 2 Cor. 3:15; as a prep. of time, until, Mt. 24:21; of place, unto, even to, Mt. 11:23; Read the full entry →
ἕως until, till, Lat. donec, dum, Hom.:—in Hom. sometimes used = τέως, for a time:—to express a fact, ἕως is foll. by Ind., εἷος φίλον ὤλεσε θυμόν Il.; when the event is uncertain, by the opt., ἕως ὅ γε μιγείη till he should reach, Od.
ἕως ἄν or κε with Subj., relating to an uncertain event in future time, μαχήσομαι, εἵως κε κιχείω till I find, Il.
while, so long as, εἵως πολεμίζομεν Od.; ἕως ἔτι ἐλπίς [ἦν] Thuc.
as adv., Lat. usque, mostly with Advs. of Time, ἕως ὅτε, Lat. usque dum, till the time when, Xen.; so, ἕως οὗ Hdt.; ἕως ὀψέ till late, Thuc.:—c. gen., ἕως τοῦ ἀποτῖσαι till he made payment, ap. Aeschin.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
148 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 147 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 598 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.
ἕως δὲ ἑαυτὸν ὑποτίθεται ὡς αἴτιόν τινος, μακρὰν ἀφέστηκε τοῦ παραχωρεῖν θεῷ καὶ ὁμολογεῖν αὐτῷ·
κατοικοῦσι δὲ οὗτοι ἀπὸ Ταύρου καὶ Ἀμάνου τῶν ὀρῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς Ἀσίας ἄχρι ποταμοῦ Τανάιδος, ἐπὶ δὲ τῆς Εὐρώπης ἕως Γαδείρων γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Νεχούτου τοῦ Ἀγατρέους Πέρσηι τῆς ἐπιγονῆς εἶ μὴν κατασκεῦσαι ζυγὸν ἁμαξικὸν καὶ κόφινον ἄρεστα ἕως Τῦβι γ τοῦ ζ ἔτους. ἐὰν δὲ μὴ ποιῇ καθότι προγέγραπται ἀποτισάτω παραχρῆμα χ
ἃ προσωφείλετό σοι πρὸς τὴν συνγραφὴν Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ δίκης· ἐὰν δὲ μὴ ἀποδῶ σοι
ἔτους παρὰ ληνὸν μέτρῳ τῶι Πελαίου, χορηγῶν κενώματα ἀρεστά, καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word θερισμός (therismos) means 'harvest' and is derived from the verb θερίζω (therizo), which means 'to reap.' It encompasses the act of harvesting, the time of harvest, and the crop itself, with figurative uses relating to spiritual themes, such as the gathering of believers or judgment. The New Testament references include John 4:35 and Matthew 9:37.
θερισμός, -οῦ, ὁ, (θερίζω), harvest: i.q.theact of reaping, Jn. iv. 35; fig. of the gathering of men into the kingdom of God, ibid. i. q. the time of reaping, i. 6. fig. the time of final judgment, when the righteous are gathered into the kingdom of God and the wicked are delivered up to destruction, Mt. xiii. 30, 39; Mk. iv. 29. 1. q. the crop to be reaped, i. e. fig. a multitude of men to be taught how to obtain salvation, Mt. ix. 37 sq. ; Lk. x. 2; ἐξηράνθη 6 θερισμός, the crops are ripe for the harvest, i. e. the time is come to destroy the wicked, Rev. xiv. 15. (Sept. for W¥p; rare in Grk. writ., as Xen. oee. 18, 3; Polyb. 5, 95, 5.)
θερισμός Michel οϑ214 (p.c. 217-16) καλῶς καὶ εὐσεβῶς διετέλεσεν θεραπεύουσα τὰς θεάς, OG/S οοὐῦ (the Rosetta stone, B.C. 196) τοὺς ἱερεῖς θεραπεύειν τὰς εἰκόνας τρὶς τῆς ἡμέρας, Syll 583° (i/A.D.) τῶν ἱεροδούλων καὶ τὸν θεὸν θεραπευόντων, and 26. 633! (ii/A.D.) καὶ εὐείλατος γένοι(τ)ο ὁ θεὸς τοῖς θεραπεύουσιν ἁπλῇ τῇ ψυχῇ. In P Tor I. (B.c. 117—6) the verb is used with reference to those who “care for”? dead bodies—ats (sc. θεαῖς) ἀθέμιτά ἐστιν νεκρὰ σώματα, καὶ οἱ ταῦτα θεραπεύοντες, and in P Giss I. 791-9 (c. A.D. 117) of cloaks that had been repaired—rovs φαινο[ύ]λας σου τεθεραπευομένους ἤνεγκεν ἀπ᾽ ᾿Αλεξανδρείας ᾿Απολλώνιος ὁ ἀδελφός σου. See also the early P Magd 15° (B.c. 221) where a barber claims that he has served his patron in an irreproachable manner—rteQepatreukas ἀνεγκλή[τως. For the subst. θεραπευτής, see P Lond 4419 (Β.σ. 161) (=I. p. 34) ὑπὸ τοῦ Σαράπιος θεραπευτῶν, and…
Read the full entry →θερισμός (therismos) — harvest.
θερ-ισμός, ὁ,
mowing, reaping, [Refs 5th c.BC+]
II. reaping-time, harvest, [NT+5th c.BC+]
II.2. harvest, crop, [LXX+NT]
θερισμός
therismos
from 2325; reaping, i.e. the crop:--harvest.
see GREEK for 2325
θερισμός, οῦ, ὁ
n.m.
reaping, harvest
θερισμός therismos 13x
a harvest, the act of gathering in the harvest, reaping, Jn. 4:35; met. the harvest of the Gospel, Mt. 9:37, 38; Lk. 10:2; a crop; met. the crop of vengeance, Rev. 14:15
θερισμός θερισμός, ὁ, θερίζω reaping-time, harvest, NTest.
the harvest, crop, id. NTest.
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
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
13 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 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὁ γοῦν ἱερὸς λόγος τοὺς ὁρῶντας εἰσάγει θερίζοντας καί, τὸ παραδοξότατον, οὐ κριθὰς ἢ πυρούς, ἀλλὰ τὸν θερισμὸν αὐτὸν ἐκθερίζοντας·
α 𐅵, γίνονται πυροῦ ἀρτάβαι β ϛ, λοιπαὶ ἐκ τούτων πυροῦ ἀρτάβαι ζ. μισθῶν θερισμοῦ διὰ Κρονίωνος πυροῦ ἀρτάβαι ε, Ταλάντου πυροῦ ἀρτάβαι α, Καπίτωνος πυροῦ ἀρτάβης 𐅵, Πτολμαίου
r Κάστωρ Ἀπολλωνίωι τῶι ἀδελφῶι χαίρειν. ἅμα τῷ με ἀνελθεῖν με ἀπὸ τοῦ θερισμοῦ προσῆλθον τῶι στρατηγῶι καὶ ὑπέμνησα αὐτὸν περὶ τῆς δεήσεως ἡμῶν καὶ χάρις αὐτῶι. ἐποίησε
εἰς φύλλον ἐργάτῃ α δραχμὴν α ἡμιωβέλιον σοβοῦντι τὰς ἴβεις ἐργάτῃ α δραχμὰς δ θερισμοῦ ἐργάταις ιδ δραχμὰς κ … … … … πο δραγματ γ ἐργάτῃ α δραχμὴν
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The 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.
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
καιρός refers to a fitting or opportune time, often indicating a specific season or moment suitable for action. It can denote a measure of time, whether short or long, and is used in various contexts in the New Testament, such as in Matthew 11:25 and Romans 13:11. The word is built from the idea of proportion and fitness, and while it overlaps with χρόνος (time), it emphasizes the appropriateness of the moment.
Severat times in the N. T. but always in the plural, χρόνοι καὶ καιροί are found together (Acts i. 7; 1 Thess. y. 1); and not unfrequently in the Septuagint and the Apocrypha, Wisd. vii. 18; viii. 8 (both instructive passages) ; Dan. ii. 21; and in the singular, Eccles. iii. 1; Dan. vii. 12 : P 210 SYNONYMS OF THE NEW TESTAMENT. § vu. (but in this last passage the reading is doubtful). Grotius (on Acts i. 7) conceives the difference between them to consist merely in the greater length of the χρόνοι as compared with the καιροί, and writes: “ χρόνοι sunt majora temporum spatia, ut anni; καιροί minora, ut menses et dies.’ Compare Bengel: ‘ χρόνων partes καιροί. This distinction, if not inaccurate, is certainly insufficient, and altogether fails to reach the heart of the matter. Χρόνος is time, contemplated simply as such; the succession of moments (Matt. xxv. 19; Rev. x. 6; Heb. iv. 7)…
Read the full entry →καιρός, -οῦ, ὁ,
[in LXX chiefly for עֵת, also for מוֹעֵד, etc.;]
due measure, fitness, proportion (Eur., Xen., al.).
καιρός, -οῦ, ὁ, (derived by some fr. κάρα or κάρη. τό, the head, summit, [al. al.; cf. Vaniéek p. 118]); Sept. for ny and 1p); in Grk. writ. [fr. Hes. down] 1. due measure ; nowhere so in the bibl. writ. 2. a measure of time; a larger or smaller portion of time; hence ae univ. a fixed and definite time: Ro. xiii. 11; 2 Co. vi. 2; ὕστεροι καιροί, 1 Tim. iv. 1; ἄχρι καιροῦ, up to a certain time, for a season, Lk. iv. 13 [but in ἄχρι, 1 b. referred apparently to b. below; ef. Fritzsche, Rom. i. p. 309 sq.]; Acts xiii. 11; πρὸς καιρόν, for a certain time only, for a season, Lk. viii. 13; 1 Co. vii. 5; πρὸς καιρὸν Spas, for the season of an hour, i. e. for a short season, 1 Th. ii. 17; κατὰ καιρόν, at certain seasons, (from time to time), Jn. v. 4[RGL}]; at the (divinely) appointed time, Ro. v. 6 [al. bring this under b.|; before the time appointed, Mt. viii. 29; 1Co. iv. 5; ἔσται καιρός…
Read the full entry →καιρός. For the idea of ‘‘fitting season,” ‘‘ opportunity,’’ which is specially associated with this word, we may cite such passages as PSI IV. 3758 (B.c. 250-49) ὡς ἄν σοι καιρὸς γένηται, P Oxy I. 37:1 (A.D. 49) (= Selections, p. 50) καιρὸν εὑροῦσα] εἰσεπήδησεν εἰς τὴν τοῦ ἡμετέρου [o]iklay kal τὸ σωμάτιον ἀφήρπασεν, ““Ξεἰζίηρ a favourable opportunity, she burst into my client’s house, and carried off the foundling ”—an advocate speaks, P Amh II. 130! (a.p. 70) οὔτε κερὸν (ἡ. καιρὸν) γνούς, ‘and perceived no opportunity,” P Meyer 20° (rst halfii/a.D.) συνπεριφέρου τῷ καιρῷ ἕως oe καταλάβω, ‘adapt yourself to circumstances until I join you,”’ τό. 33 βλέπετε kal ὑμεῖς τὸν καιρόν, P Tebt 11. 3325 (A.D. 176) ἐπῆλθάν τινες ληστρικῷ τρόπῳ οἰκίαν μου + καιρὸν λαβόμενοι τῆς ἐκκυτί -- οιτ)είας pov, ‘certain persons broke into my house in a thievish manner taking advantage of my absence.” Cf.…
Read the full entry →καιρός (kairos) — time/right time.
καιρός, ὁ,
due measure, proportion, fitness (not in [Refs 8th c.BC+]; εἰ ὁ κ. ἦν σαφής the distinction, the point, [Refs 5th c.BC+]; ἡ ἀπορία ἔχει τινὰ κ. has some point or importance, [Refs 4th c.BC+]; καιροῦ πέρα beyond measure, unduly, [Refs 5th c.BC+] codices; προσωτέρω or πορρωτέρω τοῦ κ., [Refs 5th c.BC+]; ὀξύτερα τοῦ κ. [Refs 5th c.BC+]; ὑπερβάλλων τῇ φιλοτιμίᾳ τὸν κ. [Refs 5th c.BC+]
II. of Place, vital part of the body [Refs 5th c.BC+]
III. more frequently of Time, exact or critical time, season, opportunity, Χρόνου κ. [Refs 5th c.BC+]: usually alone, κ. [ἐστιν] ἐν ᾧ Χρόνος οὐ πολὺς κτλ. [Refs 5th c.BC+] Notices etextr. des MSS. médicaux[Refs 5th c.BC+]; κ. πρὸς ἀνθρώπων βραχὺ μέτρον ἔχει 'time and tide wait for…
καιρός
kairos
of uncertain affinity; an occasion, i.e. set or proper time:--X
always, opportunity, (convenient, due) season, (due, short, while)
time, a while. Compare 5550.
see GREEK for 5550
καιρός, οῦ, ὁ
n.m.
fitting season, opportunity, time
καιρός kairos 85x
pr. fitness, proportion, suitableness; a fitting situation, suitable place, 1 Pet. 4:17; a limited period of time marked by a suitableness of circumstances, a fitting season, 1 Cor. 4:5; 1 Tim. 2:6; 6:15; Tit. 1:3; opportunity, Acts 24:25; Gal. 6:10; Heb. 11:15; a limited period of time marked by characteristic circumstances, a signal juncture, a marked season, Mt. 16:3; Lk. 12:56; 21:8…
Read the full entry →καιρός καιρός, due measure, proportion, fitness, Hes., etc.; καιροῦ πέρα beyond measure, unduly, Aesch., etc.; μείζων τοῦ καιροῦ, Lat. justo major, Xen.
of Place, a vital part of the body, like τὸ καίριον, Eur.
of Time, the right point of time, the proper time or season of action, the exact or critical time, Lat. opportunitas, καιρὸς βραχὺ μέτρον ἔχει "time and tide wait for no man," Pind.; καιρὸν παριέναι to let the time go by, Thuc.; καιροῦ τυχεῖν Eur.; καιρὸν λαμβάνειν Thuc.; ἔχειν καιρόν to be in season, id. Thuc.:— καιρός ἐστι, c. inf., it is time to do, Hdt., etc.
adverbial usages, εἰς or ἐς καιρόν in season, at the right time, opportune, Hdt., etc.; so, ἐπὶ καιροῦ Dem.;— κατὰ καιρόν Hdt.; πρὸς καιρόν Soph., etc.; and, without Preps., καιρῷ…
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
85 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 86 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 167 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.
νυνὶ μὲν γὰρ ἐν μέρει γίγνεται τὰ γιγνόμενα χρόνοις διαφέρουσιν, ἀλλ’ οὐκ ἀθρόα καιρῷ ἑνί·
ὁμοφωνούντων δὲ κατʼ ἐκεῖνο καιροῦ τῶν ζῴων ἁπάντων ὄφις συνδιαιτώμενος τῷ τε Ἀδάμῳ καὶ τῇ γυναικὶ φθονερῶς μὲν εἶχεν ἐφʼ οἷς αὐτοὺς εὐδαιμονήσειν ᾤετο πεπεισμένους τοῖς τοῦ θεοῦ παραγγέλμασιν,
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
τι ἐμοῦ πλέον σοι. εἰ δʼ ἐπὶ τοῦ παρόντος ἡσυχίαν ἄγειν κελεύεις, τὸν μὲν καιρὸν αὐτὸς εἰδήσεις, ἐμοὶ δὲ καλῶς λως ἂν ποιήσαις συντάξας ὅπως ἂν παραδειχθῆι μεθʼ ὧν
ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους … ἐνηνοχότων ἐν τοῖς μάλιστʼ ἀναγκαιοτάτοις καιροῖς … εἴς τε πᾶν τὸ παρανγελλόμενον … προθύμως ἑαυτοὺς ἐπιδεδωκότων, καθῆκόν ἐστιν λαμβάνειν ἡμᾶς
τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν τοῖς τῆς ἀμιξίας καιροῖς, ἀντιποιεῖται ἀδίκως τοῦ ἐπιβάλλοντος ἡμῖν μέρους ἡμίσους καὶ μέρος τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
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 θερισμός (therismos) means 'harvest' and is derived from the verb θερίζω (therizo), which means 'to reap.' It encompasses the act of harvesting, the time of harvest, and the crop itself, with figurative uses relating to spiritual themes, such as the gathering of believers or judgment. The New Testament references include John 4:35 and Matthew 9:37.
θερισμός, -οῦ, ὁ, (θερίζω), harvest: i.q.theact of reaping, Jn. iv. 35; fig. of the gathering of men into the kingdom of God, ibid. i. q. the time of reaping, i. 6. fig. the time of final judgment, when the righteous are gathered into the kingdom of God and the wicked are delivered up to destruction, Mt. xiii. 30, 39; Mk. iv. 29. 1. q. the crop to be reaped, i. e. fig. a multitude of men to be taught how to obtain salvation, Mt. ix. 37 sq. ; Lk. x. 2; ἐξηράνθη 6 θερισμός, the crops are ripe for the harvest, i. e. the time is come to destroy the wicked, Rev. xiv. 15. (Sept. for W¥p; rare in Grk. writ., as Xen. oee. 18, 3; Polyb. 5, 95, 5.)
θερισμός Michel οϑ214 (p.c. 217-16) καλῶς καὶ εὐσεβῶς διετέλεσεν θεραπεύουσα τὰς θεάς, OG/S οοὐῦ (the Rosetta stone, B.C. 196) τοὺς ἱερεῖς θεραπεύειν τὰς εἰκόνας τρὶς τῆς ἡμέρας, Syll 583° (i/A.D.) τῶν ἱεροδούλων καὶ τὸν θεὸν θεραπευόντων, and 26. 633! (ii/A.D.) καὶ εὐείλατος γένοι(τ)ο ὁ θεὸς τοῖς θεραπεύουσιν ἁπλῇ τῇ ψυχῇ. In P Tor I. (B.c. 117—6) the verb is used with reference to those who “care for”? dead bodies—ats (sc. θεαῖς) ἀθέμιτά ἐστιν νεκρὰ σώματα, καὶ οἱ ταῦτα θεραπεύοντες, and in P Giss I. 791-9 (c. A.D. 117) of cloaks that had been repaired—rovs φαινο[ύ]λας σου τεθεραπευομένους ἤνεγκεν ἀπ᾽ ᾿Αλεξανδρείας ᾿Απολλώνιος ὁ ἀδελφός σου. See also the early P Magd 15° (B.c. 221) where a barber claims that he has served his patron in an irreproachable manner—rteQepatreukas ἀνεγκλή[τως. For the subst. θεραπευτής, see P Lond 4419 (Β.σ. 161) (=I. p. 34) ὑπὸ τοῦ Σαράπιος θεραπευτῶν, and…
Read the full entry →θερισμός (therismos) — harvest.
θερ-ισμός, ὁ,
mowing, reaping, [Refs 5th c.BC+]
II. reaping-time, harvest, [NT+5th c.BC+]
II.2. harvest, crop, [LXX+NT]
θερισμός
therismos
from 2325; reaping, i.e. the crop:--harvest.
see GREEK for 2325
θερισμός, οῦ, ὁ
n.m.
reaping, harvest
θερισμός therismos 13x
a harvest, the act of gathering in the harvest, reaping, Jn. 4:35; met. the harvest of the Gospel, Mt. 9:37, 38; Lk. 10:2; a crop; met. the crop of vengeance, Rev. 14:15
θερισμός θερισμός, ὁ, θερίζω reaping-time, harvest, NTest.
the harvest, crop, id. NTest.
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
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
13 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 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 18 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὁ γοῦν ἱερὸς λόγος τοὺς ὁρῶντας εἰσάγει θερίζοντας καί, τὸ παραδοξότατον, οὐ κριθὰς ἢ πυρούς, ἀλλὰ τὸν θερισμὸν αὐτὸν ἐκθερίζοντας·
α 𐅵, γίνονται πυροῦ ἀρτάβαι β ϛ, λοιπαὶ ἐκ τούτων πυροῦ ἀρτάβαι ζ. μισθῶν θερισμοῦ διὰ Κρονίωνος πυροῦ ἀρτάβαι ε, Ταλάντου πυροῦ ἀρτάβαι α, Καπίτωνος πυροῦ ἀρτάβης 𐅵, Πτολμαίου
r Κάστωρ Ἀπολλωνίωι τῶι ἀδελφῶι χαίρειν. ἅμα τῷ με ἀνελθεῖν με ἀπὸ τοῦ θερισμοῦ προσῆλθον τῶι στρατηγῶι καὶ ὑπέμνησα αὐτὸν περὶ τῆς δεήσεως ἡμῶν καὶ χάρις αὐτῶι. ἐποίησε
εἰς φύλλον ἐργάτῃ α δραχμὴν α ἡμιωβέλιον σοβοῦντι τὰς ἴβεις ἐργάτῃ α δραχμὰς δ θερισμοῦ ἐργάταις ιδ δραχμὰς κ … … … … πο δραγματ γ ἐργάτῃ α δραχμὴν
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →ἐρέω (rheō, ereō) — to say.
ἐρέω,
__BIonic dialect for ἐρῶ, I will say; see at {ἐρῶ}.
ρJέω λέγω
rheo
ereo er-eh'-o is used; and both as alternate for 2036
perhaps akin (or identical) with 4482 (through the idea of pouring
forth); to utter, i.e. speak or say:--command, make, say, speak (of).
Compare 3004.
see GREEK for 2036
see GREEK for 4482
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ῥέω to flow, run, stream, gush, Hom., etc.:—with dat. of that which flows, πηγὴ ῥέει ὕδατι the fountain runs with water, Il.; ῥέεν αἵματι γαῖα id. Il.; ῥεῖ γάλακτι πέδον Eur.; of a river, μέγας ῥεῖ runs with full stream, Hdt.; so, πολὺς ῥεῖ, metaph. of men, Aesch.; of a river, also, ῥ. ἀπὸ χιόνος to derive its stream from melted snow, Hdt.:—proverb., ἄνω ῥέειν to flow backwards, of impossibilities, Eur.
metaph. of things, ἐκ χειρῶν βέλεα ῥέον from their hands rained darts, Il.; of a flow of words, ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή id. Il.; absol., of the tongue, to run glibly, Aesch. (cf. Hor., salso multoque fluenti): of words or sentiments, to be current, Soph.
Read the full entry →Verb-FAI-1S — Verb · future · active · indicative · first person · singularfuture active indicative — an action still to come.
V-FAI-1S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: first Number: Singular
46 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.
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-DPM — Article · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
T-DPM Part of Speech: definite arTicle Case: Dative Number: Plural Gender: Masculine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 θεριστής (theristēs) means 'reaper' or 'harvester,' derived from the verb θερίζω (therizō). It is used in the New Testament, specifically in Matthew 13:30 and 39, to refer to someone who gathers in the harvest. The term appears in various classical texts as well, indicating its longstanding use in Greek literature.
** θεριστής, -οῦ, ὁ
(< θερίζω),
[in LXX: Da LXX Bel32, TH Bel33*;]
a reaper: Mt 13:30, 39.†
θεριστής, -οὔ, ὁ, (θερίζω), a reaper: Mt. xiii. 30, 39. (Bel and the Dragon 33; Xen., Dem., Aristot., Plut., al.)
θεριστής. P Hib I. 445 (B.C. 253-2) ὡσαύτως δὲ καὶ τοὺς ἐπιγεγραμμένους θεριστὰς κατὰ τὴν δοθεῖσάν σοι γραφήν, ‘and likewise the harvesters who have been levied in accordance with the list given to you,” P Flor I. 80° (i/ii a.p.) ἕξ θερισταί. For the adj. θεριστικός see P Magd 85 (B.c. 218) δρέπανον θεριστικόν. The word survives in MGr. θέρμη. We have no ex. of this subst. = “" heat,”’ as in Ac 288 (see Hobart, p. 287 f. for medical exx.), but it is common in connexion with public ‘‘ baths,” e.g. P Oxy I. 5414 (a.p. 201) els ἐπιμέλειαν ἐπισκευῆς καὶ κατασκευῆς ᾿Αδριανῶν θερμῶν, “to superintend the repairs and fixtures of the baths of Hadrian” (Edd.), 24. III. 473° (A.p. 138-160) tals] τῶν μειζόνων θερμῶν ἐπιμελείας, 2d. VI. 8968 (A.D. 316), τοῦ εὐτυχῶς ἐπισκευαζομένου Tparavav ᾿Αδριανῶν θερμῶν δημοσίου τῆς αὐτῆς πόλεως βαλανίου. With the rare form θέρμη Rutherford (VP, p. 198) compares…
Read the full entry →θεριστής (theristēs) — reaper.
θερ-ιστήρ, ῆρος, ὁ,
mower, reaper, [Refs 3rd c.BC+]
θεριστής
theristes
from 2325; a harvester:--reaper.
see GREEK for 2325
θεριστής, οῦ, ὁ
n.m.
a reaper, harvester
θεριστής theristēs 2x
one who gathers in the harvest, a reaper, Mt. 13:30, 39*
θεριστής θεριστής, οῦ, θερίζω a reaper, harvester, Eur., Xen.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
2 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.
← 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
ν … οἱ δ θερισταὶ Τ … … καὶ Μητόκωι ἀμφοτέροις Εὐδήμου χαίρειν. ὁμολογοῦμεν … τε πυρίνους σπόρους ἐν
Σιλαμόνθα καὶ Θέων Σαραπίωνος Ἑρμοπολίτης καὶ Πεουῆς Τοθήους καὶ Σαραπίων Θέωνος Ἑρμοπόλιται οἳ ἕξ θερισταὶ Πολυδεύκει Κάστορος χαίρειν. ὁμολογοῦμεν παρέξειν ἡμᾶς θερίζοντας οὓς ἔχεις πυρίνους σπόρους ἐν κώμῃ Θνῆφι
ἀρτάβαι μδ 𐅵 ζ ὁμοίως πυροῦ ἀρτάβαι πβ η ὁμοίως πυροῦ ἀρτάβαι μθ καὶ θερισταῖς πυροῦ ἀρτάβαι λϛ Ἑρμαίῳ Ἀχιλλίωνος ὑπὲρ ἐκφορίων πυροῦ ἀρτάβαι μθ γ θ Ἀμμωνίῳ Φιλ
The Greek word συλλέγω (transliterated as sullegō) means to collect or gather together. It is formed from the prefix σύν (with) and the verb λέγω (to say or speak). In the New Testament, it appears in contexts of gathering items or people, such as in Matthew 13:28-30 and Luke 6:44. The lexicons do not show significant disagreement about its meaning.
συλ-λέγω
[in LXX chiefly for לקט ;]
to bring together, collect, gather up: c. acc. rei, Mt 13:28-30; pass., ib. 40; c. acc., seq. ἀπό, Mt 7:16; id. seq. ἐκ, Mt 13:41, Lk 6:44; seq. εἰς, Mt 13:48.†
συλ-λέγω [cf. σύν, II. fin.; Tdf Proleg. p. 76]; fut. συλλέξω; 1 aor. συνέλεξα ; pres. pass. 3 pers. sing. συλλέγεται ; fr. Hom. down; Sept. chiefly for Op? s to gather up [ef. σύν, 11. 2]: τὰ ζιζάνια (for removal fr. the field), Mt. xiii. 28 sq. 30; pass. ib. 40; τὶ ἀπό with a gen. of the thing, Mt. vii. 16 [ef. W. $58, 9 b.a.]; τὶ ἐκ with a gen. of the place, to collect in order to carry off, Mt. xiii. 41; in order to keep, Lk. vi. 44; ri εἴς τι, into a vessel, Mt. xiii. 48.
συλλέγω, “bring together, collect ’’: P Oxy IV. 743%! (B.c. 2) τὰ viv ἐπειπέπομφα αὐτὸν πάντα συνλέξαι, ‘‘now I have dispatched him to collect them all (sc. rents),’’ P Flor ITI. 356: (i/ii A.D.) συλλέγω(ν) τὰ ἐ[κ]φόρια, 16. 11. 1278 (A.D. 256) ἄχ[υρ]ον πανταχόθεν συλλέξας ἵνα θερμῶς λουσώμεθα" χειμῶνος ὄντος, “he collected chaff from all quarters that we might wash in hot water during winter,”’ P Oxy VIII. 1160%* (iii/iv a.p.) τὰ σεσύλληχα (for συνείAnxa) δὲ Képpadra> τηρῶ αὐτὰ εἰς τὴν δίκην, “I am keeping for the trial the money that I have collected’”’ {Ed.), and P Grenf 11. 772% (iii/iv A.D.) (= Selections, p. 120) στυ]νλέξαντες ὅσα εἶχεν καὶ οὕτως ἀπέστητε, “ having collected all that he had you then went off.”’ For the verb with reference to speech, a use not found in the NT, see PSI IV. 36822 (iii/z.c.) συνέλεγον αὐτῶι ᾿ἀπίόδ]ος τὸ ἐν[νόϊμιον τῶν αἰγῶν, and cf. 20. 3825 (ii/B.c.)…
Read the full entry →συλλέγω (sullegō) — to collect.
συλλέγω,
aorist -έλεξα[Refs 5th c.BC+]: perfect -είλοχα[Refs 4th c.BC+]:—middle, future -λέξομαι[Refs 8th c.BC+]aorist -ελεξάμην, Epic dialect 3rd.pers. singular συλλέξατο [Refs 8th c.BC+]: perfect, see below:—passive, future -λεγήσομαι[Refs 4th c.BC+]: aorist -ελέχθην[Refs 5th c.BC+], rare in Attic dialect, [Refs 5th c.BC+]; aorist 2 -ελέγην being preferred, [Refs 5th c.BC+]: perfect -είλεγμαι[Refs 5th c.BC+]; 3rd.pers. plural συνειλέχατο [Refs 1st c.AD+]; participle rarely -λελεγμένος, [Refs 5th c.BC+]:—bring together, collect, gather, [κτέατα] [Refs 8th c.BC+]; τὰ ὀστέα, τὸν λιβανωτόν, [Refs 5th c.BC+]; σ. μονῳδίας, μέλη, compose, or rather compile, scrape together, [Refs 5th c.BC+]; σ. ὕβρεις αὐτοῦ compile a list of them, [Refs] collects for himself, [Refs 4th c.BC+]; περιιόντα συλλέγειν to go about picking up information, [Refs 4th…
Read the full entry →συλλέγω
sullego
from 4862 and 3004 in its original sense; to collect:--gather
(together, up).
see GREEK for 4862
see GREEK for 3004
συλλέγω
v.
I collect, gather
συλλέγω fut. -λέξω aor1 συνέλεξα perf. -είλοχα Mid., fut. -λέξομαι aor1 -ελεξάμην Pass., fut. -λεγήσομαι aor1 -ελέχθην aor2 -ελέγην perf. -είλεγμαι to collect, gather, Il., Hdt., attic: —ς. μέλη to compile, scrape together tunes, Ar.; ς. ὕβρεις αὐτοῦ to compile a list of them, Dem.:—Mid. to collect for oneself, for one's own use, Il., etc.
ς. σθένος to collect one's powers, make a rally, Eur.:—Pass. to be collected, of the mind, Plat.
Pass. to come together, become customary, Xen.
of persons, to call together, Eur.:—so in Mid., Od., etc.: —Pass. to come together, assemble, Hdt., attic
to collect, get together, στασιώτας Hdt.; ς. στρατόν to levy an army, Lat. conscribere, Thuc.
Verb-AAM-2P — Verb · aorist · active · imperative · second person · pluralaorist active imperative — a completed action, viewed as a whole.
V-AAM-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Plural
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
8 occurrences in the New Testament, rendered 7 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 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 27 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.
συλλέγοντες ἅμα τῇ ἕῳ τὸ νιφόμενον ἤλουν ἢ ἔτριβον, εἶθ’ ἕψοντες ἡδεῖαν πάνυ τροφὴν οἷα μελίπηκτον προσεφέροντο μὴ δεόμενοι σιτοπόνων περιεργίας.
συλλέγεται γὰρ μεγάλη πληθὺς πρὸς αὐτούς.
παρὰ Ὀλυμπίου τὴν ἡμίσειαν τῆς προτέρας ἀννώνης ἤδη συλλέξατε· καὶ γὰρ ἕωθεν πρὸς ὑμᾶς ἔρχομαι, τῆς χρείας ἐπειγούσης. σεσημείωμαι.
πρῶτος (protos) is an adjective meaning 'first' in terms of time, order, or importance. It appears in various contexts in the New Testament, often denoting rank or precedence, such as in Matthew 20:27 and Luke 14:18. The word can also function adverbially, as seen in John 1:42. Notably, it is sometimes used interchangeably with the comparative form πρότερος.
B. Superl., πρῶτος, -η, -ον,
[in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc.;]
first,
of Time or Place;
absol., as subst., ὁ π.., Lk 14:18, Jo 19:32, I Co 14:30; ὁ π. καὶ ὁ ἔσχατος, Re 1:17 2:8 22:13; neut., τὸ π., opp. to τ. δεύτερον, He 10:9; τὰ π., opp. to τ. ἔσχατα, Mt 12:45, Lk 11:26, II Pe 2:20; anarth., Mt 10:2; pl., Mt 19:30,
πρῶτος, -7, -ov, (super. of πρό, contr. fr. πρόατος, whence the Doric πρᾶτος ; the compar. πρότερος see in its place), [fr. Hom. down], Sept. for }}W8 and often for ἽΝ and wer, first; 1. either in time or place, in any succession of things or of persons; a. absolutely (i. e. without a noun) and substantively ; a. with the article: ὁ πρῶτος καὶ 6 ἔσχατος, i. 6. the eternal One, Rev. i. 17; ii. 8; xxii. 13; ὁ πρῶτος, sc. τῶν κεκλημένων, Lk. xiv. 18; the first of two (cf. W. § 35, 4 Ν. 1: [B. 32 (28}7), Jn. xix. 32; 1 Co. xiv. 30; plur. opp. to οἱ ἔσχαtot, Mt. xx. 16, on which see ἔσχατος. 3 ἃ. Neut. τὸ πρῶτον, opp. to τὸ δεύτερον, Heb. x. 9; τὰ πρῶτα, opp. to τὰ ἔσχατα, one’s first state, Mt. xii. 45; Lk. xi. 26; 2 Pet. ii. 20; the first order of things, Rey. xxi. 4. B. without the article: Mt. x. 2 (πρῶτος, sc. of the apostles to be mentioned); plur., Mt. xix. 80; Mk. x. 31; Lk. xiii.…
Read the full entry →πρῶτος. In the LXX regularly (Thackeray Gr. i. p. 183) and in the Kow7y frequently, especially in the Ptolemaic period, πρῶτος stands for πρότερος, so reversing the usual Hellenistic rule that the comparative does duty for both degrees of comparison. For an ex. almost contemporary with the NT we may cite P Oxy II. 2979 (A.D. 54), where a man asks for information for a supplementary return of lambs born since the first or former return for the year had been made— παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be laid on the use of πρῶτος in Ac 1, as if Luke meant to write a third treatise (cf. Ramsay Paz/, p. 28). To illustrate Jn 125, 1518, we may quote P Leid W*# 49 τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the Leiden papyrus may have been dependent on Jn 1, and translates the latter passage ‘‘my Chief” (76. p. 11…
Read the full entry →πρῶτος (prōtos) — first.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: previous.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: chief.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: best.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος
protos
contracted superlative of 4253; foremost (in time, place, order or
importance):--before, beginning, best, chief(-est), first (of all),
former.
see GREEK for 4253
πρῶτος, η, ον
Adj
first, before
Adv-S — Adverb · superlativeadverb — it qualifies the verb, and never changes form.
ADV-S ADVerb or adverb and particle combined Degree: Superlative
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
164 occurrences in the New Testament, rendered 15 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 98 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 121 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.
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
λέγει δὲ κύριος: Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα.
Ἐφάρμοστος δέλφακας β οὓς Ἰναρῶς ἀπήγαγεν αὐτῶι εἰς Φιλάδελφον καὶ τούτων α ἀπὸ τῆς πρώτης λογείας καὶ ἄλλος τῆς ἐσχάτης … δέλφακες β οὓς ἀπήνεγκε παρʼ Ἰμούθου εἰς Φιλάδελφον
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
Νήσῳ τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοείτου νομοῦ. ὁμολογεῖ Πακῦσις Στοτοήτεως πρεσβυτέρου τοῦ Πανεφρίμεως ἱερεὺς πρώτης φυλῆς Σοκνοπαίου θεοῦ μεγάλου μεγάλου ὡς ἐτῶν μα οὐλὴ βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι
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-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative 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
ζιζάνιον refers to a type of weed, specifically darnel or spurious wheat, that resembles wheat but is considered worthless. It appears in several verses in Matthew (13:25-27, 29, 30, 36, 38, 40), where it is translated as 'tares.' The word may have Semitic origins, and lexicons note its similarity to the Latin term for darnel.
* ζιζάνιον, -ου, τό
(in Talmud זוּנִין),
zizanium (EV, tares), a kind of darnel, resembling wheat: Mt 13:25-27, 29, 30, 36, 38, 40 (cf. DB, s.v. "Tares").†
ζιζάνιον, -ov, ro, (doubtless a word of Semitic origin; Arab. ὋΝ > Syr. bp) [see Schaaf, Lex. s. v. p. 148], Talmud put or 721; Suid. ζιζάνιον: ἡ ἐν τῷ σίτῳ aipa), zizanium, [ A. V. tares], a kind of darnel, bastard wheat [but see reff. below], resembling wheat except that the grains are black: Mt. xiii. 25-27, 29 sq. 36, 38, 40. (Geop. [for reff. see B. D. Am. ed. p. 3177 note]). Cf. Win. RWB. s. v. Loleh; Furrer in Schenkel B. L. iv. 57; [B.D., and Tristram, Nat. Hist. of the Bible, s. v. Tares].
ζιζάνιον (zizanion) — weed.
ζιζάνιον, τό,
a weed that grows in wheat, ={αἶρα} 11, probably darnel, Lolium temulentum, [NT]. (Cf. Sumer. zizân 'wheat'.)
ζιζάνιον
zizanion
of uncertain origin; darnel or false grain:--tares.
ζιζάνιον, ου, τό
n.n.
spurious wheat, darnel
ζιζάνιον zizanion 8x
zizanium, darnel, spurious wheat, a plant found in Palestine, which resembles wheat both in its stalk and grain, but is worthless, Mt. 13:25, 26, 27, 29, 30, 36, 38, 40*
ζιζάνιον ζιζάνιον, ου, τό, a weed that grows in wheat, prob. Lat. lolium, darnel, in pl., NTest.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
wedz (cuph, "a weed" (Jon 2:5)).
See FLAG; COCKLE; RED SEA.
8 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 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
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
δέω (deō) means to bind or tie, with applications that range from literal binding (like tying an animal) to metaphorical uses (such as binding by obligation or law). In the New Testament, it appears in contexts involving physical restraint, like binding captives (e.g., Matthew 27:2), as well as spiritual or legal bindings, such as marriage (Romans 7:2). The lexicons do not show significant disagreement.
δέω : [fut. δήσω] ; 1 aor. ἔδησα ; pf. ptep. δεδεκώς (Acts xxii. 29) ; Pass., pf. δέδεμαι ; 1 aor. inf. δεθῆναι (Acts xxi. 33); Sept. chiefly for 0%; [fr. Hom. down] ; to bind, tie, fasten; 1. prop.: τί, εἰς δεσμάς, Mt. xiii. 30 [Tr WH br. G prob. om. εἰς, ef. B. 150 (131) ; W. 225 (211) ]; ὀθόνη τέσσαρσιν ἀρχαῖς δεδεμ. a sheet bound by the four corners (to the sky), Acts x. 11 (GL T Tr WH om. δεδεμ. kai); an animal, to prevent it from straying about, ὄνος δεδεμένη, πῶλος δεδεμένος, Mt. xxi. 2; Mk. xi. 2; Lk. xix. 30; with πρὸς τ. θύραν added, Mk. xi. 4; with ace. of pers. to bind, to fasten with chains, to throw into chains : ᾿ ἀγγέλους, Rev. ix. 14; a madman, πέδαις καὶ ἁλύσεσι, Mk. y. 3 sq.; captives, Mt. [xii. 29]; xiv. 3; xxii. 13; xxvii. 2; Mk. [iii. 27]; vi.17; xv.1; Jn. xviii.12; Acts ix. 14; xxi. 11; xxii. 29; Rev. xx. 2; Pass., Mk. xv.7; Jn. xviii. 24; Acts ix. 2, 21 (in the…
Read the full entry →δέω. With Lk 13!® where demoniac power ‘binds’ the sufferer from curvature of the spine, cf. the use of the verb to describe the “binding” power of curses: Sy/2 8091 (iv/iii B.c.) ἔδησα τὰς [xe]ipas Kal τοὺς πόδας καὶ [τὴ]ν γλῶσσαν καὶ τὴν ψυχ[ή]ν κτλ. Dittenberger remarks that καταδέω (2.3) is commoner in this cursing formula: he cites another aefx7o in almost the same phrases. Other examples of the verb are P Fay 108! (c. A.D. 171) ἔδησαν ἡμᾶς σὺν καὶ τῷ μαγδωλοφύλακι, ‘bound us along with the guard of the watch-tower,” said of thieves, P Oxy X. 12947 (ii/iiiA.D.) ἱμάντα δεδεμένον els τὸ πανάριον καλόν, ‘Sa good strap tied to the basket” (Edd.). By. P Oxy IV. 705%! (A.D. 200-2) τ[ὸ] ὅμοιον δὴ καὶ ἐ[π]ὶ τούτου φυλαχθήσεται, “the same rule shall be observed in this case also” (Edd.), 74. VI. 8994 (A.D. 200) od δή χάριν, “for which reason,’’ 74. 907!® (A.D. 276) λέγω δὴ τῇ Διδύμῃ, ‘to…
Read the full entry →δέω (deō) — to bind.
δέω,
__B [Refs 4th c.BC+]: future δεήσω [Refs 5th c.BC+]: aorist ἐδέησα [Refs 8th c.BC+]: perfect δεδέηκα [Refs 5th c.BC+]:—middle, future δεήσομαι [Refs 5th c.BC+], Doric dialect δεοῦμαι [Refs 5th c.BC+]; later -ηθήσομαι [LXX+1st c.AD+]: aorist ἐδεήθην [Refs 5th c.BC+]: perfect δεδέημαι [Refs 5th c.BC+]:—lack, miss, stand in need of, with genitive, ἐμεῖο δὲ δῆσε.. ἀλκτῆρα γενέσθαι [Refs 8th c.BC+]; παραδείγματος τὸ παράδειγμα αὐτὸ δεδέηκεν [Refs 5th c.BC+]
__B.2 frequently in Attic dialect, πολλοῦ δέω I want much, i.e. am far from, mostly with infinitive present, πολλοῦ δ. ἀπολογεῖσθαι I am far from defending myself, [Refs 5th c.BC+]; παρὰ μικρὸν ἐδέησα ἀποθανεῖν variant in [Refs 5th c.BC+] I am far from it, [Refs…
δέω
deo
a primary verb; to bind (in various applications, literally or
figuratively):--bind, be in bonds, knit, tie, wind. See also 1163,
1189.
see GREEK for 1163
see GREEK for 1189
δέω
v.
I bind
δέω deō 43x
to bind, tie, Mt. 13:30; 21:2; to bind, confine, Mt. 27:2; 14:3; to impede, hinder, 2 Tim. 2:9; to bind with infirmity, Lk. 13:16; to bind by a legal or moral tie, as marriage, Rom. 7:2; 1 Cor. 7:27, 39; by impl. to impel, compel, Acts 20:22; in NT to pronounce or declare to be binding or obligatory, or, to declare to be prohibited and unlawful, Mt. 16:19; 18:18
Verb-AAM-2P — Verb · aorist · active · imperative · second person · pluralaorist active imperative — a completed action, viewed as a whole.
V-AAM-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Plural
44 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 43 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.
οὐκοῦν οὗτοι μὲν ὥσπερ δεδεμένα καὶ καθειργμένα ἐκτήσαντο ἀγαθά, ἕτεροι δ’ εἰσὶν οἳ λελυμένοις καὶ ἀφέτοις καὶ ἐλευθέροις ἐχρήσαντο πᾶσι τὰς εἰς ἐπίδειξιν ὕλας ἀφθονωτάτας προσλαβόντες·
οἰνοχόος τοῦ βασιλέως καὶ σφόδρα αὐτῷ τιμώμενος κατʼ ὀργὴν δεδεμένος καὶ συνδιαφέρων τῷ Ἰωσήπῳ τὰς πέδας συνηθέστερος αὐτῷ μᾶλλον ἐγένετο καί, συνέσει γὰρ ἐδόκει αὐτὸν προύχειν, ὄναρ ἰδὼν ἐξέθετο παρακαλῶν δηλοῦν εἴ τι σημαίνει, μεμφόμενος ὅτι τοῖς…
τῷ γὰρ ἀρχιερεῖ ἴδιαι λειτουργίαι δεδομέναι εἰσίν, καὶ τοῖς ἱερεῦσιν ἴδιος ὁ τόπος προστέτακται, καὶ Λευΐταις ἴδιαι διακονίαι ἐπίκεινται: ὁ λαϊκὸς ἄνθρωπος τοῖς λαῖκοῖς προστάγμασιν δέδεται.
1 … δεω … … ος ἄρουραι δ 𐅵 δ … εως δ … φ … ἄρουραι
μεν πυρροβαδίου· ἑτέρου δὲ σκύλακος … υτω ἐτετραφήκειν· λοιπὸν παρακληθεὶς … … ητις αὐτὸν ἔδησεν τῶν ἐκεῖ. ἐὰν δὲ … θη γ’ ἐρχομένου … … ψον
βοηθὸς τοῦ πράγματος ἀλλὰ καὶ ἀγαθὸς κυβερνήτης, υἱὸν πατρὶ χαριζόμενος. ἐὰν δέ πως … δησης χρ … … … ὥρας οὔσης τοῦ καταπλεῦσαι δήλωσόν μοι καὶ τάχιόν σοι ἐλεύσομαι.
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-APN — Personal pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
P-APN Part of Speech: Personal pronoun Case: Accusative Number: Plural Gender: Neuter
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
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word δέσμη (desmē) means 'bundle' and is derived from the verb δέω (to bind). It appears in the New Testament, notably in Matthew 13:30, where it refers to a bundle of tares. The lexicons note some variation in accentuation, but the meaning remains consistent across sources.
δέσμη (Rec. δεσμή), -ης, ἡ
(< δέω),
[in LXX for אֲגֻדָּה, Ex 12:22 * ;]
a bundle: δήσατε αὐτὰ εἰς δέσμας (D, Orig., omit εἰς, and Blass thinks original reading, δέσμας δέσμας; v. Deiss., LAE, 1254), Mt 13:30.†
δέσμη, -7s, or as others write it [e. ¢. Ree. T; yet ef. Lob. Paralip. p. 396; Chandler ὃ 132] δεσμή, -ῆς, 7, (δέω), a bundle: Mt. xiii. 30. (Ex. xii. 22. Dem., Dion. Hal., al.)* ν᾿
δέσμη is differently accented in our authorities. Mayser G7. pp. 285, 435, cites Herodian (ii/a.p.) in favour of δεσμή, but there are testimonies for δέσμη (see Lobeck Par. p. 396), and the oxytone might be a confusion with δεσμός. Δέσμη Thus P Petr 11. 25 (c)* (B.C. 226), 2. 39 (d)!* (iii/B.c.) τούτων χόρτου δεσμῶν oy, P Tebt I. 1228 (B.c. 96 or 63) χόρτον δέσμας 5 P Oxy IV. 742% (B.C. 2) ἀπόστειλόν plot] πόσας δέσμας παρείληφες, ‘“ssend me word how many bundles you have received” (Edd.), 262% τὴν χιλίαν δέσμην, ‘the 1ooo bundles” = bundle is common in Hellenistic.
δέσμη (desmē) — bundle.
δέσμ-η, ἡ,
package, bundle, Test. cited in [Refs 4th c.BC+]
2. a measure in Egypt, φοινίκων [Refs 2nd c.AD+]
2. b in Medicine, handful, [Refs 2nd c.BC+]
δέσμη
desme
from 1196; a bundle:--bundle.
see GREEK for 1196
δέσμη, ης, ἡ
n.f.
a bundle
δέσμη desmē 1x
a bundle, as of tares, Mt. 13:30*
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
1 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.
Ἡρακλείδης Ζήνωνι χαίρειν. καλῶς ἂν ποιήσαις μεταπεμψάμενος ἡμῖν εἰς τὰ ἄροτρα σεβενίων δέσμας σ.
παρεγενήθη Θεογένης εἰς Μένδητα τῆι κγ τοῦ Με … ἄγων ἃς συνέθηκας αὐτῶι λινοκαλάμης δέσμας γ ἐσφραγισμένας· πωλοῦνται δὲ ἀνὰ … ἐρωτώμενοι δὲ οἱ κάπηλοι εἰ δύνανται διατεθῆναι δέσμαι
εις συν … ωμεν διελογισάμην πρὸς αὐτὸν καὶ προσωφείλησεν δέσμας διμναίους Ϛωμ. διέγνωκα οὖν μεταγαγεῖν τὰς ἵππους ἐπὶ τὸ Ἰσιεῖον τῆι λ, τὸν δὲ
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
or'-der (`arakh, "to arrange"; tassein ( diatassein, taxis, tagma)): "Order" in Biblical phrases may indicate
(1) arrangement in rows,
(2) sequence in time,
(3) classification and organization,
(4) likeness or manner,
(5) regulation, direction or command, or
(6) the declaring of a will.
In many passages it is difficult if not impossible to determine from the English text alone in which of these senses the word is used.
1. Arrangement in Rows:
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word κατακαίω (katakaiō) means to burn completely or consume entirely. It is derived from the prefix κατα- (down) and καίω (to burn). The New Testament uses it in contexts involving destruction by fire, such as in Matthew and Revelation. The lexicons do not present significant disagreements about its meaning or usage.
κατακαίω. This verb is found ¢ey in the Calendar of B.c. 301-240, P Ilib I. 2773.79.87, with reference to the parching power of a strong south wind—ra ἐκ τῆς γῆς κατακάει; cf. adurz in Pliny xvii. 24. 37. ὃ 216 of trees being ‘‘blasted’’ fervore aut flatu frigidiore. See also P Amh II. 30% (ii/B.c.) ἠναγκάσθην... ἐνέγκαι τὰς συνγραφὰς kal ταύτας κατακαῦσαι, BGU IV. 12017 (A.D. 2) εὕροσαν ἀπὸ μέρους τὰς θύρας κατακεκαυμέν[ας, and for the metaphorical usage, like the simplex in Lk 2455, the new erotic fragment, P Grenf I. 178 (ii/B.c.) μέλλω μαίνεσθαι, ζῆλος γάρ pe ἔχει Kal κατακάομαι καταλελειμμένη.
κατακαίω (katakaiō) — to burn.
κατακαίω,
Attic dialect κατακάω [ᾱ], Epic dialect infinitive κατακαιέμεν [Refs 8th c.BC+]: future -καύσω[Refs 5th c.BC+]: aorist κατέκαυσα [Refs 5th c.BC+]; Epic dialect 3rd.pers. singular κατέκηε [Refs 8th c.BC+]; 1st pers. plural subjunctive κατακήομεν (variant{-κείομεν}) [Refs 8th c.BC+]; infinitive κατακῆαι [Refs 8th c.BC+]: perfect -κέκαυκα[Refs 5th c.BC+]:—passive, future -καυθήσομαι[Refs 5th c.BC+], -καήσομαι [NT]aorist κατεκαύθην (the Attic dialect form) [Refs 5th c.BC+]; Laconian dialect infinitive -καῆμεν[Refs 1st c.AD+]; -εκαύσθην [Refs 4th c.BC+]: perfect -κέκαυμαι[Refs 5th c.BC+]:—burn completely, in [Refs 8th c.BC+] of sacrifices and dead bodies, κατακήομεν αὐτούς [Refs 8th c.BC+]; κ. τοὺς μάντιας burn them alive, [Refs 5th c.BC+]; of cities and houses, etc., κατὰ μὲν ἔκαυσαν.. πόλιν [Refs]; [οἰκίη] κατεκάη [Refs 5th c.BC+]…
Read the full entry →κατακαίω
katakaio
from 2596 and 2545; to burn down (to the ground), i.e. consume
wholly:--burn (up, utterly).
see GREEK for 2596
see GREEK for 2545
κατακαίω
v.
I burn up, consume entirely
κατακαίω katakaiō 12x
to burn up, consume with fire, Mt. 3:12; 13:30, 40
κατακαίω attic -κάω epic inf. κατακαιέμεν fut. -καύσω aor1 κατέκαυσα epic κατέκηα 1st pl. subj. κατακήομεν 1st pl. subj -κείομεν κατακήομεν or -κείομεν for -κήωμεν inf. κατακῆαι syncop. κακκῆαι perf. -κέκαυκα Pass., fut. -καυθήσομαι aor1 κατεκαύθην aor2 κατεκάην perf. -κέκαυμαι cf. καίω to burn down, burn completely, Hom., Il., Hdt.; κ. τοὺς μάντιας to burn them alive, Hdt.; ζώοντα κατακαυθῆναι id. Hdt.
Pass., of fire, in tmesi, κατὰ πῦρ ἐκάη had burnt down, burnt out, 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
12 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 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
Counted over the 56 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.
τὰ δ’ ὑπὲρ τοῦ ἀρχιερέως ἢ τοῦ ἔθνους ἕνεκα πλημμελείας σφαγιαζόμενα πρὸς μὲν ἐδωδὴν οὐ σκευάζεται, κατακαίεται δ’ ἐπὶ τῆς ἱερᾶς τέφρας, ὡς ἐλέχθη·
κατεκάη δʼ ἡ στοὰ μέχρι τοῦ Ἰωάννου πύργου, ὃν ἐκεῖνος ἐν τῷ πρὸς Σίμωνα πολέμῳ κατεσκεύασεν ὑπὲρ τὰς ἐξαγούσας ὑπὲρ τὸν ξυστὸν πύλας·
ἐκ πάντων τῶν σκευῶν … ος βασιλέως· ὁμοίως καὶ χω… … ως φονεύεται καὶ κατακαίεται … ἐπεὶ δὲ καὶ αὐτὸς τὸ σῶμα … … … βεβληκ
διατίμησιν εἰς χαλκοῦ τάλαντα κδ … με … … … … … … ου κατακαῦσαι … … … … γίνονται τάλαντα λ … … των … ν
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-APN — Personal pronoun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
P-APN Part of Speech: Personal pronoun Case: Accusative Number: Plural Gender: Neuter
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 definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 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 2,787 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 →
The Greek word σῖτος (sitos) refers to grain, particularly wheat and corn, and can also denote food made from grain, such as bread. It appears in various New Testament verses, including Matthew and Mark, where it emphasizes the agricultural context. The term has a broader application to food in general, contrasting with meat, and is sometimes used in legal contexts regarding grain distribution.
σῖτος, -ov, 6, [of uncertain origin; cf. Vanicek, Fremdworter, s. v.], fr. Hom. down, Sept. chiefly for 127 wheat, corn: Mt. iii. 12; xiii. 25, 29 sq.; Mk. iv. 28; Lk. iii. 17: oKaviaricos (xii. 18 WH Trtxt.]; xvi. 7; xxii. 31; Jn. xii. 24; Acuw xxvii. 88; 1 Co. xv. 37; Rev. vi.6; xviii. 13; plur. ra σῖτα (cf. W. 63 (62)), Acts vii. 12 Rec., and often in Sept.
σῖτος, “corn”: cf. P Cairo Zen I. σθοοιῦ (B.c. 273) τοῦτο δ᾽ ἐστὶν ἡ τιμὴ τοῦ βασιλικοῦ σίτου, 7d. 590042 (B.C. 259 Ὁ) ἀπὸ τοῦ σιτοποιηθέντος σίτου, zi. 590498 (B.C. 257) πρὸς τῆι συν]αγῳγῆι τοῦ σίτου, P Cornell 151 (B.c. 256) εἰς τὸν ἑτοιμαϊόμενον σῖτον εἰς τὴν ἑορτὴν κο(τύλη) a, P Lond 4217 (B.c. 168) (=I. p. 30, UPZ i. p. 300, Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, “having come to the last extremity because of the high price of corn,” P Par 59° (B.C. 159) (= UPZi. p. 413) ἠγώρακα σίτου ap(taBas) Β (δραχμῶν) XA, and BGU I. 27} (ii/a-p.) (= Sedections, p. 101) ὥστε ἕως σήμερον μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου, “so that up till to-day no one of us in the corn service has been let go” (on this letter see W. M. Ramsay in Hastings’ DB vy. p. 381). In the Byzantine Aphrodito papyri otros is several times distinguished from kpt@q, and means especially “‘wheat,” cf.…
Read the full entry →σῖτος (sitos) — grain.
σῖτος, ὁ,
irregular plural σῖτα, τά, [Refs 6th c.BC+]:— grain, comprehending both wheat (πυρός) and barley (κριθή), ἐν [Ἰθάκῃ] σ. ἀθέσφατος ἐν δέ τε οἶνος γίγνεται [Refs 8th c.BC+]; περὶ σίτου ἐκβολήν about the shooting of the corn into ear, [Refs 5th c.BC+]; τοῦ σ. ἀκμάζοντος at its ripening, [Refs 5th c.BC+]; σ. ἀληλεσμένος or -εμένος ground corn, [Refs 5th c.BC+]; σίτου εἰσαγωγή, ἐξαγωγή, [Refs 5th c.BC+]; comprehending πυρός, κριθή, ὄλυρα, and φακός, [Refs 2nd c.BC+]; περὶ τοῦ σ. καὶ τοῦ σησάμου [Refs 3rd c.BC+]; ὁ σ. καὶ τὰ λάχανα as examples of πόα, [Refs 4th c.BC+]
Read the full entry →σῖτος σιτίον
sitos
sita see'-tah
of uncertain derivation; grain, especially wheat:--corn, wheat.
σῖτος, ου, ὁ
n.m. & n.n.
wheat, grain
σῖτος σῖτος, ηετερογ. πλ. σῖτα, ων, τά, corn, grain, comprehending both wheat (πυρός) and barley (κριθή), Od., Thuc.; ς. ἀληλεσμένος ground corn, Hdt., Thuc.
food made from grain, bread, as opp. to flesh-meat, Od., Hdt.; σῖτον ἔδοντες, a general epith. of men as opp. to beasts, Od.; hence of savages, who eat flesh only, οὐδέ τι σῖτον ἤσθιον Hes.
in wider sense, meat, as opp. to drink, σῖτος ἠδὲ ποτής Hom.; σῖτα καὶ ποτά Hdt., etc.
rarely of beasts, food, fodder, Hes., Eur.
in attic Law, the public allowance of grain made to widows and orphans, Dem.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
hwet
((1) chiTTah, the specific word for wheat (Ge 30:14; Ex 34:22, etc.), with puros (Judith 3:3; Sirach 39:26);
(2) bar, or bar (Jer 23:28; Joe 2:24; Am 5:11; 8:6); in other passages translated "grain" or "corn";
(3) sitos (Mt 3:12; 13:25,29,30; Lu 3:17; 16:7; 22:31, etc.) (for other words translated occasionally "wheat" in the King James Version see CORN; FOOD)): Wheat, usually the bearded variety, is cultivated all over Palestine, though less so than barley. The great plain of the Hauran is a vast expanse of…
Wheat
One of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Gen. 41:5). The “fat of the kidneys of wheat” (Deut. 32:14), and the “finest of the wheat” (Ps. 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20).
the well-known valuable cereal, cultivated from the earliest times, is first mentioned in ((Genesis 30:14) in the account of Jacob’s sojourn with Laban in Mesopotamia. Egypt in ancient times was celebrated for the growth of its wheat; the best quality was all bearded; and the same varieties existed in ancient as in modern times, among which may be mentioned the seven-eared quality described in Pharaoh’s dream. (Genesis 41:22) Babylonia was also noted for the excellence of its wheat and other cereals. Syria and Palestine produced wheat of fine quality and in large quantities. (Psalms 81:16; 147:14) etc. There appear to be two or three kinds of wheat at present grown in Palestine, the Triticum vulgare , the T. spelta , and…
Is the principal and most valuable kind of grain for the service of man, and is produced in almost every part of the world, Ge 30:14 De 8:8 Jud 6:11 Mt 13:25 1Co 15:37. It is often intended where the word corn is used. See CORN.
The Egyptian wheat, Triticum Compositum, has six or seven ears on one head; so that it presented its usual appearance in this respect in Pharaoh’s dream, Ge 41:5-7. The "meat-offerings" of the Mosaic service, Le 2:1-16, were all made of wheaten flour.
14 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 15 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 57 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.
ἑκατέρα γὰρ τῶν ἰσημεριῶν ἑβδόμῳ γίνεται μηνί, καθ’ ἃς καὶ ἑορτάζειν διείρηται νόμῳ τὰς μεγίστας καὶ δημοτελεστάτας ἑορτάς, ἐπειδήπερ ἀμφοτέραις τὰ ὅσα ἐκ γῆς τελειογονεῖται, ἔαρι μὲν ὁ τοῦ σίτου καρπὸς καὶ τῶν ἄλλων ὅσα σπαρτά, μετοπώρῳ δὲ ὁ τῆς…
ὑπετίθετο καὶ συνεβούλευε φειδὼ τῶν ἀγαθῶν, καὶ μὴ κατὰ περιουσίαν αὐτοῖς χρῆσθαι τοῖς Αἰγυπτίοις ἐπιτρέπειν, ἀλλʼ ὅσα ἂν κατὰ τρυφὴν ἀναλώσωσιν ἐκ περισσοῦ, ταῦτα τηρεῖν εἰς τὸν τῆς ἐνδείας καιρόν, ἀποτίθεσθαί τε παρῄνει λαμβάνοντα τὸν σῖτον παρὰ…
ἐλεύσῃ δὲ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος, ἢ ὥσπερ θημωνιὰ ἅλωνος καθ̓ ὤραν συγκομισθεῖσα.
ἐμβεβληκότας ὅτι τὰ ἐξ ἄλλων ἀνενεχθέντα σύμβολα ὑπὸ σοῦ τὰ πλεῖστά ἐστιν τῶν τιμὰς σίτου ὠφειληκότων. γέγραφα οὖν σοι ὅπως εἰδῆις. τὸν δὲ Ἡρακλείδην νύκτα ἡμέραν ποιούμενος ἀπόστειλον, ἵνα
r ἔτους λϛ, Δίου κβ. ἐλογίσθη Ἰναρῶς Φαμύνιος ναῦλον τῆς Ἴσιος κυβαίας τοῦ καταχθέντος σίτου ἐκ τοῦ Ἀρσινοίτου δραχμὰς ϡξϛ τετρώβολον ὧν ὑπόλογος ἐγδείας ἀρτάβης α δραχμαὶ ε διώβολον
καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ ἀπὸ τιμῆς σίτου ἀρταβῶν ἑκατὸν πεντήκοντα ἐκ δραχμῶν τάλαντα λ, γείνεται χαλκοῦ τάλαντα τριάκοντα. γίνεται τάλαντα λ.
The Greek word συνάγω (transliterated as sunagō) means to gather or bring together. It encompasses a range of meanings, including assembling people, collecting items, or receiving guests hospitably. In the New Testament, it appears in contexts related to gatherings, such as assemblies and hospitality. The lexicons do not show significant disagreement on its meanings.
συν-άγω
[in LXX chiefly forאסף, also forקבץ, etc. (cf. Kennedy, Sources, 128) ;]
to gather or bring together: of things, Jo 6:12, 13; seq. εἰς, Mt 3:12, al.; ἐκεῖ, Lk 12:18; ποῦ, Lk 12:17; συναγαγὼν πάντα (sc. εἰς ἀργύριον; v. Field, Notes, 68, MM, xxiv), having sold off all: Lk 15:13; of persons, Jo 11:52; esp. of assemblies, Mt 2:4, Jo 11:47, Ac 14:27, al. Pass., to be gathered or come together: Mt 22:41, Mk 2:2, Read the full entry →
συν-άγω ; fut. συνάξω ; 2 aor. συνήγαγον ; Pass., pres. συνάγομαι; pf. ptep. συνηγμένος ; 1 aor. συνήχθην; 1 fut. συναχθήσομαι; fr. Hom. down; Sept. chiefly for Ox, ΥΞΡ and 73: a. to gather together, to gather: with an ace. of the thing, Lk. xv. 13; Jn. vi. 12sq.; xv. 6; har-. vests, ὅθεν, Mt. xxv. 24, 26; with εἴς τι added, Mt. iii. 12; vi. 26; xiii. 30; Lk. iii. 17; ποῦ, Lk. xii. 17; ἐκεῖ, Lk. xii. 18; συνάγειν καρπὸν eis ζωὴν αἰώνιον (see καρπός, 2 d.), Jn. iv. 36; συνάγω pera twos, Mt. xii. 30; Lk. xi. 23; to draw together, collect: fishes, —of a net in which they are caught, Mt. xiii. 47. b. to bring together, assemble, collect: αἰχμαλωσίαν (1. 6. αἰχμαλώτους), Rev. xiii. 10 RG; eis αἰχμαλωσίαν, i. 6. τινάς, ot ὦσιν αἰχμάλωτοι, Rev. xiii. 10 Led. min.; to join together, join in one (those previously separated): τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα εἰς ἕν, Jn. xi. 52, (συ"ἀξειν εἰς…
Read the full entry →συνάγω, “bring or gather together.” of the total amount, the full sum, received by sale or by purchase, e.g. P Oxy 11. 285'® (c. A.D. 50) διέσισέν pe ἄλλας δραχμὰς τέσσαρες μηνῶν ἕξ, κατὰ μῆνα δραχμὰς δύο, al συναγόμεναι (δραχμαὶ) KS, ‘he also extorted from me four more drachmae, and two drachmae each month during six months .. .: total, 24 drachmae”’ (Edd.), P Tebt 11. 296% (a.p. 123) τὸ συναγ[όμενον τῆς πρ[ο]σθήκης ἀνελήφθη, ‘the total amount of the increase was received,” or P Oxy I. 55! (A.D. 283) where two joiners ask for payment of 4000 drachmae as the totalamount of wages due to them in connexion with the construction The verb is frequently used of a street—Tad συναγόμενα τῶν μισθῶν τοῦ ὅλου ἔργου. It would seem, therefore, that by συναγαγὼν πάντα in Lk 158 we must understand with Field (/Vo/es, p. 68) that the prodigal converted his goods into money, sold all…
Read the full entry →συνάγω (sunagō) — to assemble.
συνάγω [ᾰ],
imperfect συνῆγον, Doric dialect -ᾶγον[Refs 5th c.BC+], Epic dialect σύνᾰγον [Refs 8th c.BC+]future συνάξω: aorist 1 συνῆξα, Doric dialect -ᾶξα[Refs 2nd c.BC+]; infinitive συνάξαι variant in [NT]; participle συνάξας falsa lectio for{συννάξας} in [Refs 5th c.BC+]aorist is συνήγαγον: Attic dialect perfect συνῆχα [Refs 5th c.BC+]; Doric dialect συναγάγοχα [Refs]perfect passive συνῆγμαι, Doric dialect -ᾶγμαι[Refs 5th c.BC+].--Old Attic dialect ξυνάγω, which [Refs 8th c.BC+] also uses for the sake of meter:—bring together, gather together:
I. of persons, animals, etc., ἡ δὲ ξυνάγουσα γεραιὰς νηόν.. to the temple, [Refs 8th c.BC+]; ποίμνας Ὀλύμπου σ. [Refs 5th c.BC+]; Ἕλληνας εἰς ἓν καὶ Φρύγας σ. [Refs 5th c.BC+]; σ. ἐς…
συνάγω
sunago
from 4862 and 71; to lead together, i.e. collect or convene;
specially, to entertain (hospitably):--+ accompany, assemble (selves,
together), bestow, come together, gather (selves together, up,
together), lead into, resort, take in.
see GREEK for 4862
see GREEK for 71
συνάγω
v.
I gather together
συνάγω imperf. -ῆγον doric -ᾶγον epic -α^γον fut. συνάξω aor2 συνήγαγον perf. συνῆχα and συναγήοχα Pass. συνῆγμαι to bring together, gather together, collect, convene, Hom., Hdt., attic
in hostile sense, to join battle, begin the battle-strife, Il.:—also like συμβάλλω, to match two warriors one against the other, Aesch.:—hence intr., ς. εἰς μέσσον to engage in fight, Theocr.
to bring together, join in one, unite, Hhymn. ( i.e., h. Merc.), Aesch.;— ς. γάμους to contract a marriage, Xen.
to receive into one's house, NTest.
to gather together stores, crops, etc., Xen., etc.
to draw together, so as to make the extremities meet, Hdt., Thuc.: also to draw together, narrow, contract, Hdt.
to contract the brows, Ar.; ς. τὰ ὦτα to prick the ears, of dogs, Xen.
Verb-2AAM-2P — Verb · second aorist · active · imperative · second person · pluralsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Plural
61 occurrences in the New Testament, rendered 31 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 59 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 180 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.
ἔρως δ’ ἐπιγενόμενος καθάπερ ἑνὸς ζῴου διττὰ τμήματα διεστηκότα συναγαγὼν εἰς ταὐτὸν ἁρμόττεται, πόθον ἐνιδρυσάμενος ἑκατέρῳ τῆς πρὸς θάτερον κοινωνίας εἰς τὴν τοῦ ὁμοίου γένεσιν·
καὶ γὰρ καὶ Μανέθων ὁ τὴν Αἰγυπτίων ποιησάμενος ἀναγραφὴν καὶ Βηρωσὸς ὁ τὰ Χαλδαϊκὰ συναγαγὼν καὶ Μῶχός τε καὶ Ἑστιαῖος καὶ πρὸς τούτοις ὁ Αἰγύπτιος Ἱερώνυμος οἱ τὰ Φοινικικὰ συγγραψάμενοι συμφωνοῦσι τοῖς ὑπʼ ἐμοῦ λεγομένοις,
οὐ ποιήσεις σχίσμα, εἰρηνεύσεις δὲ μαχομένους συναγαγών.
ἀναγραφομένων περὶ τὴν ἐμὴν κωμογραμματείαν βρεχέντων πεδίων καὶ τῶν δυναμένων αὐλακισθῆναι προσφωνῶ ὡς ὑπόκειται. συνάγονται τῶν ἐντὸς περιχώματος Ναβοὼι ἀναγραφομένων περὶ τὴν ἐμὴν κωμογραμματείαν ἄρουραι χξη 𐅵 ιϛ λβ
κώμῃ παρὰ … Πανεφρέμμιος … ωνίωι καὶ Σαραπίωνι πρὸς δραχμὰς … τακόσιας κάτω … συνηγμένων … ὑπογεγραμμένο … υιων Χαιρήμονος. ὁμολογῶ ἑκουσίως καὶ αὐθαιρέτως … καθʼ ὁμολογίαν
κώμης γεωργῶν καὶ κληρούχων βουλομένων διδόναι κατʼ εὐσέβειαν ἀπὸ τῶν παλαιῶν χρόνων ἐξ οὗ συνάγονται πυροῦ ἀρτάβαι … καὶ ἀργυρίου δραχμαὶ μη, ἀνθʼ ὧν ἀναλώματος· εἰς ἐπιστατικὸν ἱερ
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-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
The Greek word ἀποθήκη (apothēkē) means a storehouse or granary, derived from the verb ἀποτίθημι (apotithēmi). It refers to a place where items are laid up for preservation, covering uses in both the New Testament and classical literature. The New Testament employs it in contexts related to storage and preservation, particularly in agricultural settings.
ἀπο-θήκη, -ης, ἡ
(< ἀποτίθημι),
[in LXX for אוֹצָר, טֶנֶא, etc.;]
a storehouse, granary: Mt 3:12 6:26 13:30, Lk 3:17 12:18, 24.†
ἀπο-θήκη, -ης, ἡ, (ἀποτίθημι), a place in which any thing is laid by or up; a storehouse, granary, [A. V. garner, barn]: Mt. iii. 12; vi. 26; xiii. 30; Lk. iii. 17; xii. 18, 24. (Jer. xxvii. (1.) 26; Thue. 6, 97.)
ἀποθήκη. The word is by no means so common as might have been expected. In the Indexes to Oxyrhynchus Papyri 1.-X. it is only noted once, namely P Oxy I. 43 versoili 29 (a.p, 295). Seealso BGU I. 323, 2d. III. 8168 (iii/a.p.), and 2. 9315 (iii/iv A.D.) ἐμετρήθη ἀπὸ ἀποθήκης τῆς μέσης ἐλαίου μετρητὰς y—these are the only occurrences in BGU I.-IV. In P Tebt 11. 347 (a banking account, ii/A.D.) the word is repeatedly prefixed to different items, ‘‘ the sums so indicated being apparently ‘deposited’ (in a bank ?)” (Edd.). Add Syl 7345) (Cos) μηδ᾽ ἀποθήκηι χρᾶσθαι τ[ῆι αὐλ]ῆι τῆι ἐν τῶι ἱερῶι, and Chrest. II. 96! ὁ (after A.D. 350), where counsel pleads that the defendant should give up } of δωρεᾶς kal ἀποθήκης, ἢ τὴν ἀποκατάστασιν ἡμῖν ποιήσασθαι τούτων : Mitteis (p. 116) explains these as ‘‘ donatio propter nuptias ?” and ‘ein Geschaftsladen.” Prof. Thumb notes that…
Read the full entry →ἀποθήκη (apothēkē) — storehouse.
ἀπο-θήκη, ἡ,
any place wherein to lay up a thing, magazine, storehouse, [Refs 5th c.BC+]burial-place, [Refs]
2. refuge, [Refs 5th c.BC+]
II. anything laid by, store, ἀποθήκην ποιεῖσθαι ἐς τὸν Πέρσην lay up store of favour with him, [Refs 5th c.BC+]
ἀποθήκη
apotheke
from 659; a repository, i.e. granary:--barn, garner.
see GREEK for 659
ἀποθήκη, ης, ἡ
n.f.
a repository, granary, barn, storehouse
ἀποθήκη ἀποτίθημι any place wherein to lay up a thing, a barn, magazine, storehouse, Thuc.
anything laid by, a store, ἀποθήκην ποιεῖσθαι ἔς τινα to lay up store of favour with him, Hdt.
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
barn (meghurah, "a granary," "fear," Hag 2:19; acam, "a storehouse," Pr 3:10; mammeghurah, "a repository," Joe 1:17; apotheke, Mt 6:26; 13:30; Lu 12:18,24): A place for the storing of grain, usually a dry cistern in the ground, covered over with a thick layer of earth. "Grain is not stored in the East until it is threshed and winnowed. The apotheke in Roman times was probably a building of some kind. But the immemorial usage of the East has been to conceal the grain, in carefully prepared pits or caves, which, being perfectly dry, will preserve it for years. It thus escaped, as far as possible, the attentions of the…
Barn
A storehouse (Deut. 28:8; Job 39:12; Hag. 2:19) for grain, which was usually under ground, although also sometimes above ground (Luke 12:18).
6 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 6 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 9 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 τὸ μὲν πλῆθος συνεισέφερε παντοδαπὸν καρπὸν τοῖς ἱερεῦσι καὶ Λευίταις, ἀποθήκας δὲ καὶ ταμιεῖα τούτων ὁ βασιλεὺς κατασκευάσας ἑκάστῳ διένειμε τῶν ἱερέων καὶ Ληουιτῶν καὶ παισὶν αὐτῶν καὶ γυναιξί·
ἐὰν γὰρ εἰς ἀποθήκην στιβάσῃς οἶνον ἢ ἔλαιον καὶ ἐν αὐτοῖς θῇς κεράμιον κενόν, καὶ πάλιν ἀποστιβάσαι θελήσῃς τὴν ἀποθήκην, τὸ κεράμιον ἐκεῖνο, ὃ ἔθηκας κενόν, κενὸν καὶ εὑρήσεις: οὕτω καὶ οἱ προφῆται οἱ κενοὶ ὅταν ἔλθωσιν εἰς πνεύματα δικαίων,…
καὶ τὸν φόρον ἀποδώσομεν ἕως Μεχεὶρ τριακάδος τοῦ αὐτοῦ ἔτους, ὑμῶν παρεχομένων κοῦφα καὶ ἀποθήκην ἄνευ ἐνοικίου, ἐφʼ ᾧ κυρωθησόμεθα ἕως τῆς ἐνάτης τοῦ ἐνεστῶτος μηνὸς Ἁδριανοῦ· ἐὰν δὲ
συνορίσιμα αὐτὰ ἐποιήσαμεν. ἡμεῖς μὲν μαθέντες διὰ τῶν σῶν γραμμάτων ὅτι σίδηρος ἐν τῇ ἀποθήκῃ … … οι πάσῃ ποικιλίᾳ ἐχρησάμεθα ὡς ται… `ἡμᾶς´ … … ς παλαιοὶ ἄνθρωποι
r Ζωίλου ἀποθήκη ϛ Διονύσις Οὐαληρίου δραχμῶν η ἀπὸ γ ἔτους ἕως Ἁθὺρ γ ἔτους Χοιὰκ Τῦβι
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.