Matthew 19:15 — Word Study
N1904καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.¶
BSAAndkai [also, in addition] having laidepitithēmi▸ [laid, imposed] theho handscheir [as a symbol of blessing and power] upon them [the children] He departedporeuō▸ [traveled, departed] from there.ekeithen [that place, thence]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἐπιθεὶς | having laid | Verb, second aorist, active |
| τὰς | the | Article, accusative, plural |
| χεῖρας | hands | Noun, accusative, plural |
| αὐτοῖς | upon them | |
| ἐπορεύθη | He departed | Verb, aorist, passive deponent |
| ἐκεῖθεν.¶ | from there. | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And after He had placed His hands on them, He went on from there. |
| KJV | And he laid his hands on them, and departed thence. |
| ASV | And he laid his hands on them, and departed thence. |
| YLT | and having laid on them [his] hands, he departed thence. |
| WEB | He laid his hands on them, and departed from there. |
| BBE | And he put his hands on them, and went away. |
Where they part company is ἐπιθεὶς — see How Translations Differ.
The sentence has a main clause that expresses the action of departing, with a participial phrase describing the preceding action of laying hands.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἐπιτίθημι
verbἐπιτίθημι
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Matthew 19:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jesus Blesses the Childrengenerated
Matthew 19:15 describes an event where Jesus places His hands on children, symbolizing His blessing and care for them. This act occurs in the context of Jesus teaching about the kingdom of heaven, emphasizing the importance of childlike faith. The surrounding verses highlight Jesus' invitation to the little children and His response to the disciples' concerns about hindering them, as seen in Matthew 19:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:11 | He tends His flock like a shepherd; He gathers the lambs in His arms and carries them close to His heart. He gently leads the nursing ewes. |
| 2 | Mark 10:16 | And He took the children in His arms, placed His hands on them, and blessed them. |
| 3 | 1 Corinthians 7:14 | For the unbelieving husband is sanctified through his believing wife, and the unbelieving wife is sanctified through her believing husband. Otherwise your children would be unclean, but now they are holy. |
| 4 | 2 Timothy 3:15 | From infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — ἐπιθεὶς, epitithēmigenerated
The word ἐπιθεὶς is a second aorist active participle of ἐπιτίθημι, meaning 'to lay upon' or 'to impose'. This action indicates a deliberate act of blessing, as Jesus places His hands on the children.
The participle is in the nominative singular masculine form, indicating that it describes the subject, Jesus, who is performing the action of laying hands. This word carries connotations of authority and care, as seen in other contexts where hands are laid for blessings or healing.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as He went on, while the KJV and ASV use departed thence, which reflects a more archaic phrasing.
The translations differ in rendering ἐπιθεὶς — laid is chosen by the KJV and ASV, while having laid appears in the YLT. The BSB opts for a more straightforward placed in its phrasing.
Sentence Structuregenerated
The main verb of the sentence is ἐπορεύθη, He departed, which governs the overall action of the verse. It is accompanied by a participial phrase ἐπιθεὶς, having laid, describing the action taken before the departure.
The structure includes an indirect object αὐτοῖς, upon them, indicating to whom the hands were laid, and an adverbial phrase ἐκεῖθεν, from there, specifying the location from which Jesus departed.
Septuagint Backgroundgenerated
ἐπιτίθημι appears in the Septuagint, translating the Hebrew שׂוּם (H7760), which means 'to put, place, or set'. This connection emphasizes the continuity of the act of laying hands as a symbolic gesture of blessing.
The use of χείρ (H3027) in the Septuagint aligns with the understanding of hands as instruments of blessing and authority, which is consistent with the New Testament usage.
In plain words — the whole versegenerated
Matthew 19:15 shows Jesus placing His hands on children, a gesture of blessing, before He continues His journey. This moment highlights Jesus' care for children and His teaching about the kingdom of heaven.
Frequently Asked Questionsgenerated
Laying hands is a symbolic act of blessing and imparting care, showing Jesus' affection for the children and His authority.
Jesus emphasized that the kingdom of heaven belongs to those who are like children, highlighting their innocence and openness to faith.
His departure signifies the continuation of His ministry and the importance of moving forward after imparting blessings.
This verse illustrates Jesus' care for the vulnerable and His teaching about the nature of the kingdom of heaven, inviting all to come to Him.
Reflection Questionsgenerated
- How can I demonstrate care and blessing to the children in my life?
- What does it mean to have a childlike faith, and how can I cultivate that in my own life?
- In what ways can I actively show love and support to those who are vulnerable?
- How can I carry forward the blessings I receive from Jesus in my daily interactions?
The early church on this verse — how the Fathers read it
Early church commentators reflect on this passage, emphasizing Jesus' welcoming nature toward children and the significance of His blessings.
Only the wickedness and corruption of the creature stands in the way of our approaching the Creator. Lack of wisdom should not prevent it. He seeks completeness, and your approach is welcome to him for this completeness.Early Church Fathers on Matthew 19 →
Allow the children, and do not prohibit them from coming to me: for such is the kingdom of heaven. And when he had laid his hands on them, he departed from there.Early Church Fathers on Matthew 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 19:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he laid his hands on them,.... "And blessed them", as Mark says; he put his hands upon them, according to the custom of the country, and wished all kind of prosperity to them: and departed
Read John Gill on Matthew 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen were there brought unto him little children, that he should put his hands on them, and pray: and the disciples rebuked them. For the exposition, see the notes at Luke 18:15-17.
Read Robert Jamieson on Matthew 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 14,15. Both Mark and Luke add something to this story. Mark saith, , When Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. Luke saith the same, , only he saith, he called them unto him, and leaves out what Mark hath, of Christ taking them up in his arms, putting his hands upon them, and blessing them. From this text divines will prove the baptism of children, because theirs is the kingdom…
Read Matthew Poole on Matthew 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments15 And he laid his hands on them, and departed thence. Ver. 15. And he laid his hands on them] So putting upon them his father’ s blessing, as Jacob did upon Joseph’ s sons, whom by this symbol he adopted for his own. And albeit our Saviour baptized not these infants (as neither did he those that were larger), yet forasmuch as they were confessedly capable of Christ’ s gifts, they were doubtless capable of the signs and seals of those gifts; if capable of imposition of Christ’ s hands, of his benediction and kingdom, then capable also of baptism, which sayeth us, saith St Peter, in the time present, because the use thereof is permanent (though the act transient) so long as one liveth, 1…
Read John Trapp on Matthew 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) He laid his hands on them.—St. Mark records, as before, the act of caressing tenderness: “He folded them in His arms, and laid His hands upon them.” The words and the act have rightly been regarded, as in the Baptismal Office of the Church of England, as the true warrant for infant baptism. More than doubtful passages in the Acts and Epistles; more than the authority, real or supposed, of primitive antiquity; more than the legal fiction that they fulfil the condition of baptism by their sponsors—they justify the Church of Christ at large in commending infants, as such, to the blessing of their Father. The blessing and the prayer of Christ cannot be regarded as a mere sympathising…
Read Charles John Ellicott on Matthew 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. He - departed thence.] That is, from that part of Judea which was beyond Jordan, Matthew 19:1; and then went to Jericho. See Matthew 20:29.
Read AdamClarke on Matthew 19 →CambridgeThe Cambridge Bible for Schools and Colleges15. laid his hands on them] No unmeaning act, therefore infants are capable of receiving a blessing, though not conscious of an obligation.
Read Cambridge on Matthew 19 →Albert Barnes1798–1870Barnes' Notes on the BibleHe laid his hands on them - Mark says he blessed them. That is, he pronounced or sought a blessing on them.
Read Albert Barnes on Matthew 19 →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
And after He had placed His hands on them, He went on from there.
He laid his hands on them, and departed from there.
And after He had placed His hands on them, He went on from there.
And he placed his hands on them and went on his way.
Tyndale line
And he laid his hands on them, and departed thence.
And he laid his hands on them, and departed thence.
And he laid his hands on them, and departed thence.
And he laid his hands on them, and departed thence.
And when he had put his hands on them, he departed thence.
Strictly literal
and having laid his hands upon them, he departed thence.
and having laid on them [his] hands, he departed thence.
and having laid [His] hands on them, He departed from there.
He placed his hands on the children, and then he went away from there.
From the Latin
And when he had imposed hands upon them, he departed from thence.
Simplified
He placed his hands on them to bless them, and then he left.
And he put his hands on them, and went away.
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.
Et cum imposuisset eis manus, abiit inde.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܣܡ ܐܝܕܗ ܥܠܝܗܘܢ ܘܐܙܠ ܡܢ ܬܡܢ
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.
καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.¶
The standard critical text of the New Testament.
καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.¶
The previous edition, still widely cited.
καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.¶
The Society of Biblical Literature edition, freely licensed.
καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.¶
An independent critical text built from the oldest witnesses then known.
καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν.¶
A recent critical edition following documentary evidence closely.
καὶ ἐπιθεὶς τὰς χεῖρας — ἐπορεύθη ἐκεῖθεν.¶
The reading of the majority of surviving manuscripts.
καὶ ἐπιθεὶς τὰς χεῖρας — ἐπορεύθη ἐκεῖθεν.¶
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 |
|---|---|---|
| αὐτοῖς upon them | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 19:15
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.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐπιτίθημι (i.e., *epitithēmi*) means to lay, set, or place upon something. It can also imply adding to, imposing, or inflicting, and is used in various contexts, such as laying hands on someone or imposing a penalty. In the New Testament, it appears in verses like Matthew 9:18 and Revelation 22:18. The word is built from the prefix ἐπι- and the root τίθημι.
ἐπι-τίθημι
[in LXX for נָתַן, שָׁוָה, etc. ;]
to lay, set or place upon: c. acc rei, seq. ἐπί, c. acc rei, Mt 23:4, Lk 15:5, Jo 9:6 (WH, txt.), 15, Ac 15:10 28:3; ἐπί, c. gen. rei, Mt 27:29; ἐν, ib.; c. dat. pers., σταυρόν, Lk 23:26; στέφανον, Jo 19:2; ὄνομα, Mk 3:16, 17; πληγάς, Lk 10:30, Ac 16:23; ἐπί c. acc pers., Re 22:18; of the laying on of hands, τ. χεῖρα (-ας), seq. ἐπί c. acc…
Read the full entry →ἐπι-τίθημι, 3 pers. plur. ἐπιτιθέασι (Mt. xxiii. 4; οἵ. W. § 14, 1b.; Β. 44 (38); Bttm. Ausf. Spr. i. p. 505; Kiihner i. p. 643; [Jelf § 274; and on this and foll. forms see Veitch 5. vv. τίθημι, τιθέω]), impy. ἐπιτίθει (1 Tim. ν. 22; see Matthiae § 210, 2 and 6; Bittm. Ausf. Spr. i. Ρ. 508; Kiihner § 209, 5; [Jelf § 274 obs. 4]); impf. 3 pers. plur. ἐπετίθουν (Acts viii. 17 RG), ἐπετίθεσαν (ib. LT Tr WH; ef. Bttm. Ausf. Spr. i. p. 509; Β. 45 (39)); fut. ἐπιθήσω ; 1 aor. ἐπέθηκα; 2 aor. ἐπέθην, impv. ἐπίθες (Mt. ix. 18; Gen. xlviii. 18; Judg. xviii. 19); Mid., [pres. ἐπιτίθεμαι] ; fut. ἐπιθήσομαι; 2 aor. ἐπεθέμην ; [1 aor. pass. ἐπετέθην (Mk. iv. 21 RG)]; in Sept. chiefly for }D3, Dw and DWI; 1. Active: a. to put or lay upon: τὶ ἐπί τι, Mt. xxiii. 4; xxvii. 29R GL; Mk. iv. 21 RG; Lk. xv. 5; Jn. ix. [6 WH txt. Tr mrg.], 15; [xix. 2 Lumrg., see below]; Acts xv. 10 [οἵ. W. 318 (298); B.…
Read the full entry →ἐπιτίθημι is construed with the acc. and dat., as in Ac 2819, in BGU IV. 12081 4 (B.c. 27) ὃ ἐπιτέθ[εισα7. τοῖς παρ᾽ αὐτοῦ [πιττάκ]ιον, 2b. 11397 (B.C. 5) Πάρθος. . . αὐτῇ ἐπέθηκεν TIptua (cf. Mk 38), P Ryl 11. 819 (c. a.p. 104) τὴν yap ὅλου τοῦ πράγματος ἐξουσίαν τοῖς κατασπ]ορεῦσι ἐπεθέμην, “for I gave the inspectors of sowing the conduct of the whole matter”? (Edd.), and with the acc. alone in 24. 121} (ii/A.D.) tT[as] σφραγεῖδας ds ἐπέθηκ[ε, ‘the seals which he affixed” (Edd.). In BGU IV. τοιοῦ (mid. ii/A.pD.) we have ὃς ἔδωκεν τὸν στρατηγὸν τοῦ νομοῦ els T[d] πέρας ἐπιθεῖναι τῇ] λογοθεσίᾳ. For the meaning “‘ persuade,” ‘‘ enjoin,” cf. P Oxy X. 12558 (A.D. 292) ἐπειθεμένου σου ἡμῖν, 26. 12651 (A.D. 336) ἐπέθετό μοι ἡ σὴ ἐμμέλε[ια ἐγγρά]φως δηλῶσαι, “your grace enjoined me to state in writing” (Edd.), and for the meaning ‘‘attack,” ‘‘assault,’’ as in Ac 181°, cf. P Tebt I. 1514 (B.c.…
Read the full entry →ἐπιτίθημι (epitithēmi) — to put/lay on.
ἐπιτίθημι,
passive mostly furnished by ἐπίκειμαι: active, lay, put or place upon, of offerings laid on the altar, ἐπὶ μηρία θέντες Ἀπόλλωνι [Refs 8th c.BC+]; set meats on the table, εἴδατα πόλλ᾽ ἐπιθεῖσα [Refs 8th c.BC+]; πάντ᾽ ἐπιθεῖτε on the car, [Refs 8th c.BC+]; τινὶ κύρτον καὶ κώπαν, as a grave-monument, [Refs 7th c.BC+]: but also c.genitive, ἐ. λεχέων τινά [Refs 8th c.BC+]; κεφαλὴν ἐπὶ στέρνα τινός [Refs 5th c.BC+]: with accusative only, put upon, set up, ἐ. φάρμακα apply salves, [Refs 8th c.BC+]; ἐ. μνημεῖά τινι to him, [Refs]
Read the full entry →ἐπιτίθημι
epitithemi
from 1909 and 5087; to impose (in a friendly or hostile sense):--add
unto, lade, lay upon, put (up) on, set on (up),
+ surname, X wound.
see GREEK for 1909
see GREEK for 5087
ἐπιτίθημι
v.
I put, place upon, lay on
ἐπιτίθημι epitithēmi 39x
to put, place, or lay upon, Mt. 9:18; Lk. 4:40; to impose a name, Mk. 3:16, 17; to inflict, Acts 16:23; Lk. 10:30; Rev. 22:18; mid. to impose with authority, Acts 15:28; 28:10; to set or fall upon, assail, assault, attack, Acts 18:10
ἐπιτίθημι fut. -θήσω perf. -τέθεικα the Pass.is mostly furnished by ἐπίκειμαι Act. to lay, put or place upon, of offerings laid on the altar, meats on the table, etc., c. dat., Od., attic; also c. gen., Il., Hdt.:—c. acc. only, ἐπ. φάρμακα to apply salves, Il.; ἐπ. στήλην to set it up, Hdt.
to put on a covering or lid, Od.; λίθον ἐπέθηκε θύρῃσιν, i. e. put a stone as a door to the cave, put it before the door, id. Od.: to put a door to, shut it, Il., Hom.
to put to, grant or give besides, Il.
of Time, to add, bring on, Od.
μύθῳ or μύθοις τέλος ἐπιθεῖναι to put an end to them, Il.
to put on as a finish, ἐπέθηκε κορώνην id. Il.; ἐπ. κεφαλαῖον (v. sub κεφαλαῖον) Dem.
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
39 occurrences in the New Testament, rendered 25 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 40 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.
ζητητέον δέ, διὰ τί πᾶσιν ἐπιτιθεὶς τοῖς ἄλλοις τὰ ὀνόματα οὐκ ἐπιτέθεικεν ἑαυτῷ.
μετὰ δὴ τοῦτο τῇ δευτέρᾳ τῶν ἡμερῶν τὸν οὐρανὸν τοῖς ὅλοις ἐπιτίθησιν, ὅτʼ αὐτὸν ἀπὸ τῶν ἄλλων διακρίνας κατʼ αὐτὸν ἠξίωσε τετάχθαι, κρύσταλλόν τε περιπήξας αὐτῷ καὶ νότιον αὐτὸν καὶ ὑετώδη πρὸς τὴν ἀπὸ τῶν δρόσων ὠφέλειαν ἁρμοδίως τῇ γῇ…
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
vestiges … ιου Α … ς χαίρειν ἀπέχω παρὰ σοῦ ἐπὶ Βερνίκης … σοι ἐπέθηκεν Πεταρ … … Ἁρσιήσεως εἰς … λόγον πυροῦ ἀρτάβας … vestiges
σκεύη καὶ ἐπήνεγκάν μοι πληγὰς πλείστας εἰς τὸ τυχὸν μέρος τοῦ σώματος … ἐπιθέντες τη … ὥρας δ τῆς … … ἐπελθόντες ἐπὶ τὴν οἰκίαν
αὐτῶν ὃ ἀνῄρηνται κοινῶς ἐξ ἴσου … ἀπὸ κοπρίας εἰς δουλείαν θηλυκὸν σωμάτιον ᾧ ἐπέθηκεν ὄνομα Θεανοῦς ὥστε τὴν ὁμολογοῦσαν τοῦτο θρέψαι καὶ θηλάσαι τῷ ἰδίῳ ἑαυτῆς γάλακτι ἔτι
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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural 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
χείρ (cheir) is a feminine noun meaning 'hand,' used in various contexts both literally and figuratively, such as power or agency. It appears frequently in the New Testament, notably in verses like Matthew 3:12 and Acts 11:21. The word is built from a root suggesting the idea of grasping, and it encompasses a range of uses, including physical actions and metaphorical expressions of authority.
χείρ, gen., χειρος (acc., χεῖραν, I Pe 5:6 T), ἡ,
[in LXX chiefly for יָד ;]
the hand: Mt 3:12, Mk 3:1, Lk 6:6, al. mult.; ἡ χ., acting subject, Lk 22:21; pl., Ac 17:25 20:34, I Jo 1:1; τ. ἔργα τῶν χ., Ac 7:41, Re 9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., I Co 16:21, Col 4:18, II Th 3:17…
Read the full entry →χείρ, gen. χειρός, acc. χεῖραν (1 Pet. v.6 Tdf.; see ἄρσην, fin.), 7, [fr. τ. meaning ‘to lay hold of’; ef. Lat. heres, οἴου; Curtius § 189; Vanicek p. 249 sq.], fr. Hom. down, Hebr. 1, the hand: Mt. iii. 12; Mk. iii. 1; Lk. vi. 6; 1 Tim. ii. 8; Heb. xii. 12, and often; the gen. with the verbs ἅπτομαι. ἐπιλαμβάνομαι, κρατέω, πιάζω, etc., which see in their places; the dat. with ἐργάζομαι, ἐσθίω, ete. ; 6 ἀσπασμὸς TH ἐμῇ χειρί, 1 Co. xvi. 21; Col.iv.18; 2 Th. iii. 17; the acc. with the verbs αἴρω, δέω. ἐκπετάννυμι, ἐκτείνω, ἐμβάπτω. ἐπιτίθημι, καθαρίζω, κατασείω. vinta, ete. ἡ ἐπίθεσις τῶν χειρῶν [see ἐπίθεσις and reff.], 1 Tim. iv. 14; 2 Tim. i.6; Heb.vi.2; ἐν χειρί τινος, in imitation of the Hebr. “3. 1a [ef. Β. 8188, 20 cf. 319 sq. (274) ; Bp. Lghtft. on Gal. iii. 19], by the help or agency, of any one, by means of any one, Acts vii. 35 Rec.; Gal. iii. 19; σὺν χειρὶ ἀγγέλου, with the…
Read the full entry →χείρ χείρ, “ἐᾷ hand.”” The grammatical forms of this common noun are fully illustrated by Mayser Gr. p. 282f. For its varied uses we may cite—P Par 637° (B.c. 164) (=P Petr III. p- 36) φροντίζεσθ᾽ ὅπως μηθεὶς ἐπ[ι]βάλληι τὰ[ς] χεῖρας τοῖς τοιούτοις κατὰ μηδεμίαν π[αρ]εύρεϊσιν, ‘take care that no one lay violent hands on such persons on any pretext whatever ’’ (Mahaffy): Perxg 268 C™ (B.c. 98) τὸν παρακα]λέσοντα δοῦναι τ[ὰ]ς χεῖρας ἡμῖν εἰ[ς σύλλυσιν, ‘to give the hands towards an agreement to be brought about by us,”’ a usage for which Deissmann (8S p. 251) can find no other ex., but compares Gal 2° δεξιὰς ἔδωκαν... κοινωνίας, and similar phrases in 1 and 2 Macc. : P Tebt II. 39178 (a.D. go) ἡ χὶρ ἥδη κυρία ἔστω ws ἐν δημοσίωι κατακεχωρισμένη, “this bond shall be valid, as if it had been publicly registered” (Edd.), similarly 76. 37918 (A.D. 128): BGU II. 42316 (ii/A.D.) (= Selections…
Read the full entry →χείρ (cheir) — hand.
χείρ, ἡ, χειρός, χειρί, χεῖρα,
dual χεῖρε, χεροῖν, plural χεῖρες, χερῶν, χεῖρας, penultimate being regularly short, when the ultima is long; dative plural regularly χερσί (χειρσί occurs in codex Vat. of [LXX], and late Inscrr. as [Refs 8th c.BC+], and once in trimeter, [Refs 5th c.BC+]; χέρεσσι (ν) [Refs 8th c.BC+]:—Doric dialect nominative χέρς [Refs 5th c.BC+]; χήρ [Refs 5th c.BC+] (also, ={δίψακος}, Ps.-[Refs 7th c.BC+]:— the hand, whether closed, παχεῖα [Refs 8th c.BC+]; or open, flat, χερσὶ καταπρηνέσσι, χειρὶ καταπρηνεῖ,[Refs 8th c.BC+]: frequently in plural where a single hand is meant, [Refs 8th c.BC+]; reversely, singular where more than one hand is spoken of, e.g. [Refs 8th c.BC+]; dual joined with plural, ἄμφω χεῖρας [Refs 8th…
Read the full entry →χείρ
cheir
perhaps from the base of 5494 in the sense of its congener the base of
5490 (through the idea of hollowness for grasping); the hand
(literally or figuratively (power); especially (by Hebraism) a means
or instrument):--hand.
see GREEK for 5494
see GREEK for 5490
χείρ, χειρός, ἡ
n.f.
a hand
χείρ cheir 177x
a hand, Mt. 3:12; 4:6; 8:15 freq.; from the Hebrew, χεὶρ Κυρίου, a special operation of God, Acts 11:21; 13:3; ἐν χειρί, by agency, Acts 7:35; Gal. 3:19
χείρ the penult. is regularly short, when the ult. is long: e.g. χειρός, χερών, but Poets used the penult. long or short, as the verse required. the hand, Hom., etc.: also the hand and arm, the arm, χεῖρα μέσην ἀγκῶνος ἔνερθεν Il.; χεῖρες ἀπ᾽ ὤμων ἀΐσσοντο Hes.; so, ἐν χερσὶ πεσεῖν into the arms, Il., etc.; ἄκρη χείρ, to denote the hand as distinct from the arm, id. Il.
Special usages:
to denote position, ἐπ᾽ ἀριστερὰ χειρός Od.; ἐπὶ δεξιὰ χειρός Pind.; λαιᾶς χειρός on the left hand, Aesch.; ποτέρας τῆς χειρός; on which hand? Eur.
the dat. is common with Verbs which imply the use of hands, χειρὶ λαβεῖν, χερσὶν ἑλέσθαι, etc., Hom., etc.
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
180 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 176 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 860 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.
κεφαλή, στέρνα, γαστήρ, διτταὶ χεῖρες, διτταὶ βάσεις·
Ἐξῆρέ τε αὐτοὺς πρός τε ὕβριν τοῦ θεοῦ καὶ καταφρόνησιν Ναβρώδης, ὃς υἱωνὸς μὲν ἦν Χάμου τοῦ Νώχου, τολμηρὸς δὲ καὶ κατὰ χεῖρα γενναῖος·
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἐπὶ τοῦ ποταμοῦ … ἵνα μὴ διασπάσηται κροκοδίλος … α, παραλαβών με Ψοσναῦς τὰς χεῖρας με προσήνεκεν καὶ τὴν γυναῖκά μου ἐπαροίνησεν ἐναντίον μαρτύρων Πετεμοῦνις καὶ Θοτεὺς τῶν παρὰ
λε Τῦβι δ. προσάγγελμα Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον
εἰς τὸ κατάλυμα … οἱ ὑοφορβοὶ προσπηδήσαντός με τῆι ιθ ὀψὲ τῆς ὥρας τὰς χεῖρας με προσήνεγκαν … … … … … … ἐπὶ τοὺς φυλακίτας … … υρον
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.
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
πορεύομαι is a middle voice verb meaning to go or travel, derived from a root associated with passage. It covers a range of meanings from literal travel to metaphorical uses, such as living a certain way or departing from life. The New Testament frequently uses it to describe journeys, both physical and spiritual, including references in Matthew and Luke.
πορεύω,
(< πόρος, a ford, a passage),
[in LXX chiefly for הלךְ;]
in cl. (the act. becomes obsolete in late Gk.; v. M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), -ομαι, to go, proceed, go on one's way: c. acc., ὁδόν, Ac 8:39; seq. ἐκεῖθεν, Mt 19:15; ἐντεῦθεν, Lk 13:31; ἀπό, Mt 25:41, Lk 4:42; εἰς, Mt 2:20, Mk 16:12, Lk 1:39, Jo 7:35, al; εἰς εἰρήνην (cf. I Ki…
πορεύω : to lead over, carry over, transfer, (Pind., Soph., Thue., Plat., al.); Mid. (fr. Hdt. down), pres. πορεύομαι; impf. ἐπορευόμην ; fut. πορεύσομαι; pf. ptep. πεπορευμένος ; 1 aor. subjune. 1 pers. plur. πορευσώμεθα (Jas. iv. 13 Rec. Grsb.); 1 aor. pass. ἐπορεύθην ; (πόρος a ford, [cf. Eng. pore i. 6. passage through ; Curtius § 356; Vanitek p- 479]) ; Sept. often for 727, JAN, 12; prop. to lead one’s self across ; i. e. to take one’s way, betake one’s self, set out, depart ; a. prop.: τὴν ὁδόν μου, to pursue the journey on which one has entered, continue one’s journey, [A. V. go on one’s way], Acts viii. 39; πορ. foll. by ἀπό w. agen. of place, to depart from, Mt. xxiv. 1 [R G]; ἀπό w. a gen. of the pers., Mt. xxv. 41; Lk. iv. 42; ἐκεῖθεν, Mt. xix. 15; ἐντεῦθεν, Lk. xiii. 31; foll. by εἰς w. an ace. of place, to go, depart, to some place: Mt. ii. 20; xvii. 27; Mk. xvi.12; Lk.i.…
Read the full entry →πορεύω (poreuō) — to travel.
πορ-εύω,
future -σω[Refs 5th c.BC+]aorist ἐπόρευσα, poetry πόρευσα [Refs 5th c.BC+]:—passive and middle, future πορεύσομαι [LXX+5th c.BC+]aorist ἐπορευσάμην (only compounds ἐν-, προ-, [Refs 5th c.BC+], etc.: perfect πεπόρευμαι [Refs 5th c.BC+]:(πόρος):
I. active, make to go, carry, convey, by land or water, τινα [Refs 6th c.BC+]: with doubleaccusative, carry or ferry over, [Νέσσος] ποταμὸν.. Βροτοὺς μισθοῦ 'πόρευε [Refs 5th c.BC+]
I.2. of things, bring, carry, ἐπιστολὰς πατρί [Refs 5th c.BC+]; furnish, bestow, χρυσόν [Refs 5th c.BC+]; set in motion, κίνησις.. βραδυτῆτάς τε καὶ τάχη.. π. [Refs 5th c.BC+]
I.3. absolutely, conduct a search, [Refs 5th c.BC+]
πορεύομαι
poreuomai
middle voice from a derivative of the same as 3984; to traverse, i.e.
travel (literally or figuratively; especially to remove (figuratively,
die), live, etc.); --depart, go (away, forth, one's way, up), (make a,
take a) journey, walk.
see GREEK for 3984
πορεύομαι
v.
I travel, journey, go
πορεύω poreuō 153x
also listed as a deponent, πορεύομαι, to go, pass from one place to another, Mt. 17:27; 18:12; to go away, depart, Mt. 24:1; 25:41; Jn. 14:2, 3; trop. to go away, depart, from life, to die, Lk. 22:22; to go, pass on one’s way, journey, travel, Mt. 2:8, 9; Lk. 1:39; 2:41; πορεύομαι ὀπίσω, to go after, to become a follower or partisan, Lk. 21:8; or, to pursue after, be devoted to, 2 Pet. 2:10; from the Hebrew, to go or proceed in any way…
Read the full entry →Verb-AOI-3S — Verb · aorist · passive deponent · indicative · third person · singularaorist passive deponent indicative — a completed action, viewed as a whole.
V-AOI-3S Part of Speech: Verb Tense: Aorist Voice: passive depOnent Mood: Indicative Person: third Number: Singular
153 occurrences in the New Testament, rendered 56 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 153 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 443 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 ὁ ποταμὸς ὁ τρίτος Τίγρις, οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων.“ τρίτη ἐστὶν ἀρετὴ σωφροσύνη, ἀντιστατοῦσα τῇ κατευθύνειν δοκούσῃ τὴν ἀνθρωπίνην ἀσθένειαν ἡδονῇ·
Ἰάκωβος δὲ εἰς τὴν Μεσοποταμίαν στελλόμενος ὑπὸ τῆς μητρὸς κατὰ γάμον τῆς Λαβάνου θυγατρὸς τοῦ ἐκείνης ἀδελφοῦ, ἐπιτρέψαντος Ἰσάκου τὸν γάμον διὰ τὸ πείθεσθαι τοῖς βουλήμασι τῆς γυναικὸς διὰ τῆς Χαναναίας ἐπορεύετο καὶ διὰ τὸ πρὸς τοὺς ἐπιχωρίους…
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
ἔχεις ἔτους λδ Παχὼνς η ἃς Πᾶσις Ἰροβάστιος θρίσσας ρ δραχμῶν μ Θῶυθ γ πορευομένου σου πρὸς Ἀπολλώνιον θρίσσας σ δραχμῶν π Χοίαχ ζ κατὰ τὴν παρὰ Φιλίσκου ἐπιστολὴν
δὲ τὸν ὀνηλάτην εἰς Ἡρακλήους πόλιν δοὺς αὐτῶι ἐφόδιον δραχμὰς δ· οὐ γὰρ ἠβούλετο πορεύεσθαι, ἂν μὴ ἐφόδιον λάβηι.
προσάγγελμα Ὥρωι φυλακίτηι παρὰ Διοσκουρίδου. ἔτους ζ μηνὸς Θῶυθ β. πορευομένου μου ἐκ Κροκοδίλων πόλεως εἰς Φιλαδέλφειαν
The Greek word ἐκεῖθεν (i.e., *ekeithen*) is an adverb meaning 'thence' or 'from that place.' It is used in the New Testament to indicate both physical location and time, as seen in verses like Matthew 4:21 and Mark 6:1. The word is derived from ἐκεῖ (i.e., *eke*) and has various applications in classical literature, often contrasting with ἐκεῖσε.
ἐκεῖθεν, adv. of place, thence, from that place, [A. V. sometimes from thence]: Mt. iv. 21; Mk. vi. 1; Lk. ix. 4; Jn. iv. 43; Acts xiii.4; and often in the historical bks. of the N. T. οἱ ἐκεῖθεν elliptically for οἱ ἐκεῖθεν διαβῆναι θέλοντες, Lk. xvi. 26 (where L WH om. oi).
ἐκεῖθεν (= Selections, p. 103) the word is used somewhat pleonastically—memAdvykay ἡμῶς (ἡμᾶς) ἐκε[1], τῇ ἡμέρᾳ τῇ ὅτι (1. ὅτε) ἔπλευσες, ‘they deceived us there on the 12th, the day you sailed.” For the laxer use = ἐκεῖσε, as in Rom. 15**, cf. P Meyer 208 (1st half iii/A.D.) ἵνα ἐκεῖ πέμπω τὰς ἔπιστολάς. For a contrast with ἐνταῦθα, see Prezsigke 100219 f. (time of Diocletian ἢ) τὰ ἐκεῖ θαύματ[α] εἶδον kal τὰ ἐνταῦθα. The word is MGr.
ἐκεῖθεν (ekeithen) — from there.
ἐκεῖθεν,
poetry κεῖθεν (the only form used by [Refs 8th c.BC+]: Aeolic dialect κήνοθεν [Refs 7th c.BC+]: Doric dialect τηνῶθεν [Refs 5th c.BC+]; τηνῶθε [Refs 3rd c.BC+]:— adverb from that place, thence, opposed to ἐκεῖσε, [Refs 5th c.BC+]; of a person, τἀκεῖθεν εἰ ποθούμεθα on his part, [Refs 5th c.BC+]
2. ={ἐκεῖ}, οἱ ἐ. [Refs 5th c.BC+] on yon side of the grove, [Refs 5th c.BC+]
3. by attraction for ἐκεῖσε, βῆναι κεῖθεν ὅθενπερ ἥκει [Refs 5th c.BC+]
II. thence, from that fact, γνοίη δ᾽ ἄν τις ἐ. [Refs 5th c.BC+]
III. of Time, thenceforward, [Refs 8th c.BC+]
ἐκεῖθεν
ekeithen
from 1563; thence:--from that place, (from) thence, there.
see GREEK for 1563
ἐκεῖθεν
Adv
thence, from that place
ἐκεῖθεν ekeithen 37x
from there, Mt. 4:21; 5:26
ἐκεῖθεν from ἐκεῖ from that place, thence, Lat. illinc, opp. to ἐκεῖσε, Soph., etc.
= ἐκεῖ, Aesch., Thuc.:—c. gen., τοὐκεῖθεν ἄλσους on yon side of the grove, Soph.
thence, from that fact, Isocr., Dem.
of Time, thereafter, next, Il.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
28 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 27 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 65 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.
„ἀναστὰς ἀπόδραθι εἰς τὴν Μεσοποταμίαν εἰς τὸν οἶκον Βαθουὴλ πατρὸς τῆς μητρός σου, καὶ λάβε σεαυτῷ ἐκεῖθεν γυναῖκα ἐκ τῶν θυγατέρων Λάβαν ἀδελφοῦ τῆς μητρός σου“ (Gen.
ὡς ἐκεῖθεν ἄρας Μωυσῆς ἤγαγεν εἰς τοὺς ὅρους τῶν Χαναναίων καὶ τοὺς κατοψομένους αὐτῶν τὴν χώραν καὶ τῶν πόλεων τὸ μέγεθος ἐξαπέστειλεν.
οὐαὶ τῷ λαμβάνονται: εἰ μὲν γὰρ χρείαν ἔχων λαμβάνει τις, ἀθῷος ἔσται: ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί: ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην.
Ἰούλις Οὐαλερίῳ τῷ ἀδελφῷ χαίρειν. ἔπεμψά σοι ἐπιστολὰς τέσσαρας διὰ τοῦ γαλεαρίου τοῦ ἐκεῖθεν ἀπὸ Διδύμων καὶ διὰ Κορνηλίου γαλεαρίου ἄλλας γ ὥστε ζ. εἰ ἔλαβες, ἀντίγραψον πόσας
ἐπιστεῖλαι ἐμοὶ μᾶλλον προσεχέστερον ἐπέστειλας, φημὶ ὅτι χρείας ἐπειγούσης εἰς Ἀντινόου μελλήσω ἀνέρχεσθαι καὶ ἐκεῖθεν ἐπιστελῶ πρὸς σὲ τούτων χάριν. εἰ δέ πως Τύχη ἀπʼ Ἀντινόου με πάλιν ἐνθάδε
Ἀπολλινάριος Σεμπρωνίωι τῶι τιμιωτάτωι ἀδελφῶι χαίρειν. γενάμενος ἐν Ῥώμῃ ἐπέγνων σε ἐκεῖθεν, ἐξεληλυθέναι πρὸ τοῦ με ἐλθεῖν, καὶ λίαν ἐλυπήθην διὰ τὸ μὴ τεθεωρηκέναι σε. ἀλλὰ