Matthew 2:19 — Word Study
N1904Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
BSAWhen was dyingteleutaō▸ nowde <the>ho HerodHērōdēs [the king, a ruler of the Jews] beholdhoraō▸ an angelangelos [a heavenly messenger, a spirit sent by God] of [the] Lordkurios [the supreme God, the ruler of all] appears [was seen, became visible] inkata a dreamonar [a vision during sleep, a prophetic message] <the>ho to JosephIōsēph [the son of Jacob, a righteous man] inen EgyptAiguptos [a foreign land, a place of refuge]
| Greek | English | Parsing |
|---|---|---|
| Τελευτήσαντος | When was dying | Verb, aorist, active |
| δὲ | now | Conjunction |
| τοῦ | <the> | Article, genitive, singular |
| Ἡρῴδου | Herod | Noun, genitive, singular |
| ἰδοὺ | behold | Verb, second aorist, middle |
| ἄγγελος | an angel | Noun, nominative, singular |
| κυρίου | of [the] Lord | Noun, genitive, singular |
| φαίνεται | appears | |
| κατ᾽ | in | Preposition |
| ὄναρ | a dream | Noun, indeclinable |
| τῷ | <the> | Article, dative, singular |
| Ἰωσὴφ | to Joseph | Noun, proper name, indeclinable |
| ἐν | in | Preposition |
| Αἰγύπτῳ | Egypt | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt. |
| KJV | ¶ But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, |
| ASV | But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, |
| YLT | And Herod having died, lo, a messenger of the Lord in a dream doth appear to Joseph in Egypt, |
| WEB | But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, |
| BBE | But when Herod was dead, an angel of the Lord came in a dream to Joseph in Egypt, |
Where they part company is ἄγγελος — see How Translations Differ.
The sentence consists of a main clause with a subordinate phrase that sets the timing of the event.
4 commentators on this verse
Gill, Jamieson, Trapp, Barnes & more — read them ›
clause
subjectἄγγελος
verbτελευτάω
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 2:19
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 Flight to Egyptgenerated
Matthew 2:19 describes how, after the death of Herod, an angel of the Lord appeared to Joseph in a dream while he was in Egypt. This event is significant as it marks a pivotal moment for Joseph and his family, guiding them back to safety after a dangerous period. The context of this passage emphasizes God's protection over Jesus and His family during a time of peril.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:10 | Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself. |
| 2 | Isaiah 51:12 | “I, even I, am He who comforts you. Why should you be afraid of mortal man, of a son of man who withers like grass? |
| 3 | Daniel 8:25 | Through his craft and by his hand, he will cause deceit to prosper, and in his own mind he will make himself great. In a time of peace he will destroy many, and he will even stand against the Prince of princes. Yet he will be broken off, but not by human hands. |
| 4 | Daniel 11:45 | He will pitch his royal tents between the sea and the beautiful holy mountain, but he will meet his end with no one to help him. |
| 5 | Matthew 2:13 | When the Magi had gone, an angel of the Lord appeared to Joseph in a dream. “Get up!” he said. “Take the Child and His mother and flee to Egypt. Stay there until I tell you, for Herod is going to search for the Child to kill Him.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ἄγγελος, angelosgenerated
The word ἄγγελος (transliterated as aggelos) means 'messenger' and is commonly used to refer to divine beings sent by God. It emphasizes the role of angels as intermediaries between God and humans, conveying important messages or guidance, as seen in various New Testament passages.
In this verse, the angel serves as a messenger of God, appearing to Joseph to provide direction following Herod's death. The use of this term underscores the divine authority behind the message delivered to Joseph.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that an angel appears to Joseph in a dream after Herod's death. The Berean Standard Bible uses 'an angel of the Lord,' which is echoed in the KJV, ASV, and WEB.
However, the YLT translates 'a messenger of the Lord,' which reflects a slightly different nuance while still conveying the same essential meaning.
Sentence Structuregenerated
The verse has a main clause introduced by the finite verb ἰδοὺ, behold, which indicates the appearance of the angel. This is followed by a subordinate clause that details the circumstances: 'after Herod died.'
The structure includes a noun phrase, 'an angel of the Lord,' as the subject of the main clause, and a prepositional phrase indicating where Joseph was at the time, 'in Egypt.' This arrangement highlights the sequence of events and the divine intervention in Joseph's life.
Septuagint Backgroundgenerated
ἄγγελος is also found in the Septuagint, where it translates the Hebrew word for 'messenger' or 'angel.' In the Old Testament, angels often appear as agents of God's will, conveying messages or executing His commands.
In this context, the term emphasizes the continuity of God's communication through angels from the Old Testament to the New Testament, reinforcing the significance of divine guidance.
In plain words — the whole versegenerated
Matthew 2:19 tells us that after King Herod died, an angel of the Lord appeared to Joseph in a dream while he was in Egypt. This moment was crucial for Joseph and his family, as it provided them with the guidance they needed to return safely after a time of danger.
Frequently Asked Questionsgenerated
It signifies divine intervention and guidance, showing that God was protecting Joseph and his family during a perilous time.
Joseph took Mary and Jesus to Egypt to escape King Herod, who sought to kill the child.
Angels serve as messengers of God, delivering important news and guidance to people, as seen throughout both the Old and New Testaments.
This verse highlights God's protective hand over Jesus, ensuring His safety and fulfilling the prophecies surrounding His birth and early life.
Reflection Questionsgenerated
- How can I be more aware of God's guidance in my life, similar to how Joseph received direction through an angel?
- What does this passage teach us about the importance of obedience to God's messages?
- In what ways can I support others who may be facing difficult decisions, much like Joseph did?
- How does understanding the role of angels enhance my view of God's involvement in our lives?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on the significance of this verse, reflecting on the events surrounding Herod's death and the angel's message to Joseph.
For the sacrilege which Herod had committed against the Saviour, and his wicked slaughter of the infants of the same age, the Divine vengeance hastened his end; and his body, as Josephus relates, was attacked by a strange disease;Early Church Fathers on Matthew 2 →
After the death of Herod, Joseph was advised by the angel to return to Judea with the boy and his mother. When he returned he heard that Archelaeus, son of Herod, was king.Early Church Fathers on Matthew 2 →
Many here err from ignorance of history, supposing the Herod who mocked our Lord on the day of His passion, and the Herod whose death is here related, were the same.Early Church Fathers on Matthew 2 →
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Matthew 2:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut when Herod was dead,.... Who died, as before observed, a few months after this tragedy was acted; and, according to the (w) Jewish writers, on the seventh day of the month Cisleu, and which
Read John Gill on Matthew 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, But when Herod was dead - Miserable Herod!
Read Robert Jamieson on Matthew 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, Ver. 19. But when Herod was dead] Not long after this butchery at Bethlehem he fell into a foul and loathsome disease, whereof he died: so did Sulla, that bloody man before him; so did Maximinus, and others after him. John de Roma, a cruel monk and inquisitioner (who used to fill boots with boiling grease, and so putting them upon the legs of those whom he examined, to tie them backward to a form, with their legs hanging down over a small fire, &c.), was smitten by God with an incurable disease, so loathsome that none could come near him, so swarming with vermin and so rotten, that the flesh…
Read John Trapp on Matthew 2 →Albert Barnes1798–1870Barnes' Notes on the BibleHerod was dead - See the notes at Matthew 2:15. Herod left three sons, and the kingdom was at his death divided between them.
Read Albert Barnes on Matthew 2 →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
After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt.
But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying,
After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt.
After Herod had died, an angel of the Lord appeared in a dream to Joseph in Egypt
Tyndale line
¶ But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying,
But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,
And whe Herod was dead, behold, an Angel of the Lord appeareth in a dreame to Ioseph in Egypt,
Strictly literal
But Herod having died, behold, an angel of [the] Lord appears in a dream to Joseph in Egypt, saying,
And Herod having died, lo, a messenger of the Lord in a dream doth appear to Joseph in Egypt,
And Herod having died, behold, a messenger of the LORD appears in a dream to Joseph in Egypt,
When Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt and said,
From the Latin
But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt,
Simplified
After Herod died the angel of the Lord appeared in a dream to Joseph in Egypt, and told him,
But when Herod was dead, an angel of the Lord came in a dream to Joseph in Egypt,
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.
Defuncto autem Herode, ecce angelus Domini apparuit in somnis Joseph in Ægypto,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܕ ܡܝܬ ܕܝܢ ܗܪܘܕܣ ܡܠܟܐ ܐܬܚܙܝ ܡܠܐܟܐ ܕܡܪܝܐ ܒܚܠܡܐ ܠܝܘܣܦ ܒܡܨܪܝܢ
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.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
The standard critical text of the New Testament.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
The previous edition, still widely cited.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
The Society of Biblical Literature edition, freely licensed.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
The edition that turned scholarship toward the earliest manuscripts.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
An independent critical text built from the oldest witnesses then known.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
A recent critical edition following documentary evidence closely.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου — κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
The reading of the majority of surviving manuscripts.
Τελευτήσαντος δὲ τοῦ Ἡρῴδου ἰδοὺ ἄγγελος κυρίου — κατ᾽ ὄναρ τῷ Ἰωσὴφ ἐν Αἰγύπτῳ
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 |
|---|---|---|
| φαίνεται appears | 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 2:19
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.
τελευτάω, transliterated as teleutao, means to finish or complete, particularly in the context of life, often signifying death. It can also imply coming to an end or being fulfilled. The New Testament uses it in various passages, including Matthew and John, to denote dying. The lexicons generally agree on its meanings, with no significant disagreement noted.
τελευτάω, -ῶ
(< τελευτή),
[in LXX chiefly for מוּת ;]
trans., to complete, finish; esp. τ. τ. αἰῶνα, τ. βίον, to complete life, to die (Æsch., Hdt., al.).
τελευτάω, -@; 1 aor. ἐτελεύτησα; pf. ptep. τετελευτηκώς (Jn. xi. 591, T Tr WH) ; (τελευτή); fr. Hom. down; 1. trans. to finish; to bring to an end or close: τὸν βίον, to finish life, to die, often fr. Aeschyl. and Hdt.down. 2. intrans. [cf. B. 8180, 4] fo have an end or close, come to an end; hence to die, very often so fr. Aeschyl. and Hat. down (Sept. for ny), and always in the N.T.: Mt. ii. 19; ix. 18; xxii. 25; Mk. ix. 44, 46 [(these two vss. T WH om. Tr br.)], 48; Lk. vii. 2; Jn. xi. 39 L T Tr WH; Acts ii. 29; vii. 15; Heb. xi. 22; θανάτῳ τελευτάτω (in imitation of the Hebr. ny ny, Ex. xxi. 12, 15-17, etc.), [A. V. let him die the death i. e.] let him surely die [W. 339 (319); B. § 133, 22], Mt. xv. 4; Mk. vii. 10.
τελευτάω is trans. = “ bring to an end” in BGU I. 361% 18 (a.p. 184) τελευτᾶν τ[ὸν] βίον. For the general intrans. meaning “«die,” which the verb shows from v/B.c. onwards, it is enough to cite from the papyri such passages as P Magd 2
τελευτάω (teleutaō) — to decease.
τελευτ-άω,
future -ήσω[Refs 5th c.BC+]: perfect τετελεύτηκα [Refs 5th c.BC+] —passive, future middle τελευτήσομαι always in passive sense, [Refs 8th c.BC+]: aorist ἐτελευτήθην [Refs 8th c.BC+]:—bring to pass, accomplish, ὄφρα.. τελευτήσω τάδε ἔργα [Refs 8th c.BC+]; fulfil an oath or promise, wish or hope, τ. ἐέλδωρ [Refs 8th c.BC+]; τελευτᾶν τινι κακὸν ἦμαρ bring about an evil day for one, [Refs 8th c.BC+]; τὸ δ᾽ ἔνθεν ποῖ τελευτῆσαί με χρ; to what end must I bring it? [Refs 5th c.BC+], etc.:—passive, to be fulfilled, come to pass, happen, [same places] entry [near the start]; πρίν γε τὸ Πηλεΐδαο τελευτηθῆναι ἐέλδωρ [Refs 8th c.BC+]
Read the full entry →τελευτάω
teleutao
from a presumed derivative of 5055; to finish life (by implication, of
979), i.e. expire (demise):--be dead, decease, die.
see GREEK for 5055
see GREEK for 979
τελευτάω
v.
I end, finish, die
τελευτάω teleutaō 11x
to end, finish, complete; absol. to end
τελευτάω to complete, finish, accomplish, Lat. perficere, Hom.: to fulfil an oath or promise, id. Hom.; τελευτᾶν τινι κακὸν ἦμαρ to bring about an evil day for one, Od.:—so in attic, ποῖ τελευτῆσαί με χρή; to what end must I bring it? Soph.; Ζεὺς ὅ τι νεύσῃ, τοῦτο τελευτᾷ Eur., etc.:—Pass. to be fulfilled, to come to pass, happen, Hom., Eur.
to bring to an end, esp., τ. τὸν αἰῶνα to finish life, i. e. to die, Hdt.; τ. βίον Aesch.:—also, c. gen., τελευτᾶν βίου to make an end of life, Xen.; so, λόγου τ. Thuc.: —also without βίον, to end life, to die, Hdt., attic; τ. ὑπό τινος to die by another's hand or means, Hdt.
intr.
to be accomplished, id. Hdt.
Verb-AAP-GSM — Verb · aorist · active · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-AAP-GSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Masculine
→ See DEATH
13 occurrences in the New Testament, rendered 9 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 11 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 63 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.
διὸ καὶ Ἀαρὼν ὅταν τελευτᾷ, τουτέστιν ὅταν τελειωθῇ, εἰς Ὤρ, ὅ ἐστι φῶς, ἀνέρχεται (Num.
Ἄδαμος δὲ ὁ πρῶτος ἐκ γῆς γενόμενος, ἀπαιτεῖ γὰρ ἡ διήγησις τὸν περὶ αὐτοῦ λόγον, Ἀβέλου μὲν ἐσφαγμένου, Κάιος δὲ διὰ τὸν ἐκείνου φόνον πεφευγότος, παιδοποιίας ἐφρόντιζε, καὶ δεινὸς εἶχεν αὐτὸν γενέσεως ἔρως ἔτη τριάκοντʼ ἤδη καὶ διακόσια ἠνυκότα…
ὄρνεον γάρ ἐστιν, ὃ προσονομάζεται φοῖνιξ: τοῦτο μονογενὲς ὑπάρχον ζῇ ἔτη πεντακόσια, γενόμενόν τε ἤδη πρὸς ἀπόλυσιν τοῦ ἀποθανεῖν αὐτό, σηκὸν ἑαυτῷ ποιεῖ ἐκ λιβάνου καὶ σμύρνης καὶ τῶν λοιπῶν ἀρωμάτων, εἰς ὃν πληρωθέντος τοῦ χρόνου εἰσέρχεται καὶ…
ἀπὸ Φιλαδελφείας. ὁ ἀδελφός μου … … τ … … λαογραφούμενος περὶ τὴν κώμην ἐτελεύτησεν τῇ δ τοῦ Χοιὰχ τοῦ ἐνεστῶτος ια ἔτους Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος.
Ὀννώφρεως ἀργυρίου δραχμὰς εἴκοσι παραχρῆμα διὰ χειρὸς ἐξ οἴκου αἵ εἰσιν διαταγεῖσαι ἀπὸ τοῦ τετελευτηκότος αὐτοῦ πατρὸς Ὀννώφρεως τοῦ Ἀφροδισίου κατὰ μεριτείαν ἣν ἔνεμε ἡμῖν περιών, καὶ μηθὲν τὸν
Ἀπίωνος ἀπὸ Λινυφείων. πρὸς … σοι ἐντυχίαν ὑπὸ Ταμύσθας … γενομένης γυναικὸς τοῦ τετελευτηκότος μου ἀδελφοῦ Ἑρμοῦς τοῦ Ἀπίωνος ὡς ὀφειλομένης αὐτῇ προικὸς ἐν χρυσίοις ὑπʼ αὐτοῦ καὶ
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 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
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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 Ἡρῴδης refers to Herod, a name associated with several Jewish kings, including Herod the Great, Herod Antipas, and Herod Agrippa I. It is built from the root for 'hero' and appears frequently in the New Testament, particularly in the Gospels and Acts, where it identifies these historical figures.
Ἡρώδης (Hērōdēs) — Herod.
Ἡρῴδης (Rec. -ώδης), -ου, ὁ
Herod;
1. Herod the Great: Mat.2:1-23, Act.23:35.
2. Herod Antipas (ὁ τετραάρχης, Mat.14:1): Mat.14:1, 3 14:6, Mrk.6:1-56, Mrk.8:15, Luk.1:5 3:1, 19 8:3 9:7, 9 13:31, 23, Act.4:27 13:1.
3. Herod Agrippa I: Act.12:1, 6 12:11, 19 12:21 (cf. Ἀγρίππας (II)).†
(From Abbott-Smith. LSJ has no entry)
Ἡρῴδης
Herodes
compound of heros (a "hero") and 1491; heroic; Herod, the name of four
Jewish kings:--Herod.
see GREEK for 1491
Ἡρῴδης, ου, ὁ
n.m.
Herod
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
her'-ud: The name Herod (Herodes) is a familiar one in the history of the Jews and of the early Christian church. The name itself signifies "heroic," a name not wholly applicable to the family, which was characterized by craft and knavery rather than by heroism. The fortunes of the Herodiam family are inseparably connected with the last flickerings of the flame of Judaism, as a national power, before it was forever extinguished in the great Jewish war of rebellion, 70 AD. The history of the Herodian family is not lacking in elements of greatness, but whatever these elements were and in whomsoever found, they were in every ease dimmed by the insufferable egotism which disfigured the family, root and branch. Some of the Herodian princes were undeniably talented; but these talents, wrongly used, left no marks for the good of the people of Israel. Of nearly all the kings of the house of…
(hero-like). This family though of Idumean origin and thus alien by race, was Jewish in faith. I. HEROD THE GREAT was the second son of Antipater, an Idumean, who was appointed procurator of Judea by Julius Caesar, B.C. 47. Immediately after his father’s elevation when only fifteen years old, he received the government of Galilee and shortly afterward that of Coele-Syria. Though Josephus says he was 15 years old at this time, it is generally conceded that there must be some mistake, as he lived to be 69 or 70 years old, and died B.C. 4; hence he must have been 25 years old at this time.--ED.) In B.C. 41 he was appointed by Antony tetrarch of Judea. Forced to abandon Judea the following year, he fled to Rome, and received the appointment of king of Judea. In the course of a few years, by the help of the Romans he took Jerusalem (B.C. 37), and completely established his authority…
The name of four princes, Idumaeans by descent, who governed either the whole or a part of Judea, under the Romans, and are mentioned in the New Testament.
1. HEROD THE GREAT, Mt 2:1-23 Lu 1:5. He was the son of Antipater, an Idumaean, who was in high favor with Julius Caesar. At the age of fifteen years, Herod was constituted by his father procurator of Galilee under Hyrcanus II, who was then at the head of the Jewish nation; while his brother Phasael was intrusted with the same authority over Judea. In these stations they were afterwards confirmed by Antony, with the title of tetrarch, about the year 41 B. C. The power of Hyrcanus had always been opposed by his brother Aristobulus; and now Antigonus, the son of the latter, continued in hostility to Herod, and was assisted by the…
son of a hero
44 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 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
Γάιος Καῖσαρ Ἀγρίππᾳ τῷ Ἡρῴδου βασιλέως υἱωνῷ δίδωσι βασιλείαν τῆς παππῴας λήξεως τρίτην μοῖραν, ἣν Φίλιππος τετράρχης θεῖος ὢν αὐτῷ πρὸς πατρὸς ἐκαρποῦτο.
μετὰ δὲ τοῦτο ἐτῶν πολλῶν διαγενομένων πάλιν ὁ βασιλεὺς Ἡρώδης ἕτερον ἀνοίξας οἶκον ἀνείλετο χρήματα πολλά.
ἀληθῶς ἐπὶ Ποντίου Πιλάτου καὶ Ἡρώδου τετράρχου καθηλωμένον ὑπὲρ ἡμῶν ἐν σαρκί, ἀφ̓ οὖ καρποῦ ἡμεῖς ἀπὸ τοῦ θεομακαρίστου αὐτοῦ πάθους, ἵνα ἄρῃ σύσσημον εἰς τοὺς αἰῶνας διὰ τῆς ἀναστάσεως εἰς τοὺς ἁγίους καὶ πιστοὺς αὐτοῦ, εἴτε ἐν Ἰουδαίοις εἴτε ἐν…
ἔχομεν τὸ δάνειον παρὰ Ἡρακλέου τοῦ Ἡρακλέους τοῦ προνοοῦντος τῶν Ἡρακλέου τοῦ Ἡρακλέους τοῦ Ἡρώδου τὰς τοῦ ἐπισήμου νομίσματος ἀργυρίου δραχμὰς τετρακοσίας ὀγδοήκοντα τόκου ὡς ἐκ δραχμῆς μιᾶς τριωβόλου
Θεαδελφείας πρόβατα κβ αἶγες β ἄρνες δ Ἡρώδῃ τῶι καὶ Τιβερίωι στρατηγῶι καὶ Ἀρχιβίωι βασιλικῶι γραμματεῖ Ἀρσινοΐτου Θεμίστου μερίδος παρὰ Πετερμούθιος τοῦ
Ἥρωνι Σαραπίωνος ἀφήλικι μετʼ ἐπιτρόπου Ἰσχυρίωνος τοῦ Ἡρώδου, ἐπακολουθούσης τῆς τοῦ ἀφήλικος μητρὸς Ἡρωίδος, παρὰ Ἀφροδισίου τοῦ Ἀκουσιλάου ἀπὸ τῆς μητροπόλεως. βούλομαι
ἰδού,
[in LXX chiefly for הִנֵּה,]
prop. imperat. 2 aor. mid. of ὁράω, used as a demonstrative particle, with frequency much greater in LXX and NT than in cl. (v. M, Pr., 11),
ἰδού, a demonstrative particle, [in Grk. writ. fr. Soph. down], found in the N. T. esp. in the Gospels of Matthew and of Luke, used very often in imitation of the Hebr. nan, and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: behold! see! lo! It is inserted in the discourse after a gen. absol., Mt. i. 20; ii. 1, 13; ix. 18; xii. 46; xvii. 5; Xxvi.47; xxviii. 11. καὶ ἰδού is used, when at the close of a narrative something new is introduced, Mt. ii. 9; ili. 16; iv. 11; viii. 2, 24, 29,32, 34; ix. 2 54. 20; xii. 10; KV 224 ΧΥΙ- Ss) KIX. 10... eva. 91; ΧΧΥΪ. 51: ΧΧΥΤΙ ὦ, 7; Lk. i. 20, 31, 36; ii. 9[R GL Tr br. ], 25; ix. 30, 38 sq.; x. 25; xiv. 2; xxiv.13; Acts xii.7; xvi.1; when a thing is specified which is unexpected yet sure, 2 Co. vi. 9 (καὶ ἰδοὺ ζῶμεν, and nevertheless we live), cf. Mt. vii. 4; when a thing is specified which seems…
Read the full entry →ἰδού. Moulton (Pro/eg. p. 11) has shown that the frequency with which ἰδού (originally the imper. of εἰδόμην and accented ἰδοῦ) is used by certain NT writers is due to the fact that they were accustomed to the constant use of an equivalent interjection in their own tongue: cf. Wellhausen £ini.* p. 22. As showing, however, that the interjection was used in the Kou where no Hebraistic influence is predicable, we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά σοι αὐτήν, with reference to the return of a file, 76. 10691 (very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one has brought me a letter about the bread, but if you send a letter by…
Read the full entry →ἰδού (idou) — look!.
ἰδοῦ
(ἴδου Hdn.Gr. cited in [Refs 4th c.AD+]aorist 2 imperative middle of ὁρά; but,
II. ἰδού (on the accent see Hdn.Gr.[Refs] adverb, lo! behold! (even with words of hearing, ἰδοὺ δοῦπον αὖ κλύω τινά [Refs 5th c.BC+]
II.1. with Nouns and Prons., ἰ. χελιδών Klein [Refs 6th c.BC+], etc.; ἰ. ἐγώ here am I, [LXX+NT]; οὐκ ἰ. Ἀαρώ; [LXX]
II.2. with Verbs,
II.2. a in the imperative, ἰ. θεᾶσθε [Refs 5th c.BC+]; especially in offering a thing, take it! ἰ. δέχου παῖ [Refs 5th c.BC+]
II.2. b in indicative of all tenses, ἰ. πείθομαι [NT+5th c.BC+] with past tenses, [LXX+NT]; in the middle of a sentence, [NT]
II.3. with questions, ἰ., τί ἔστι; [Refs 5th c.BC+]
ἰδού
idou
second person singular imperative middle voice of 1492; used as
imperative lo!; --behold, lo, see.
see GREEK for 1492
ἰδού
v.
See! Lo! Behold! Look!
ἰδού 2nd sg mid imperat of εἰδόμην, as adv. lo! behold! see there! Soph.; ἰδού, δέχου there! take it! Lat. en tibi! id. Soph., etc.:— well, as you please! Ar.
in repeating another's words quizzingly, ἰδού γ᾽ ἄκρατον oh yes, wine, id. Ar.
Verb-2AMM-2S — Verb · second aorist · middle · imperative · second person · singularsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Singular
208 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 603 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word ἄγγελος (transliterated as aggelos) means 'messenger' and is often used to refer to a divine messenger or angel. It is derived from the verb ἀγγέλλω (to announce). In the New Testament, it encompasses both heavenly beings sent by God and human messengers, with interpretations varying regarding its use in specific contexts, such as in Revelation where it may refer to church leaders or guardian angels.
ἄγγελος, -ου, ὁ,
[in LXX chiefly for מַלְאָךְ;]
a messenger, one sent: Mt 11:10, Ja 22:25.
As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Lk 1:11, or to execute them, as Mt 4:6. The ἄ. in Re 1:20 2:1, al., is variously understood as
a messenger or delegate,
a bishop or ruler,
a guardian angel,
the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, s.v.; Cremer, 18; MM, VGT, s.v.)
ἄγγελος, -ου, ὁ, 1. a messenger, envoy, one who is sent: Mt. xi. 10; Lk. vil. 24, 27; ix. 52; Mk. i. 2; Jas. li. 25. [Fr. Hom. down. ] 2. In the Scriptures, both of the Old Test. and of the New, one of that host of heavenly spirits that, according alike to Jewish and Christian opinion, wait upon the monarch of the universe, and are sent by him to earth, now to execute his purposes (Mt. iv. 6, 11; xxviii. 2; Mk.i. 13; Lk. xvi. 22; xxii. 43 [L br. WH reject the pass.]; Acts vii. 35; xii. 23; Gal. iii. 19, ef. Heb. i. 14), now to make them known to men (LK. i. 11, 26, ii. 9 sqq.; Acts x. 3; xxvii. 23; Mt. i. 20; ii. 13; xxviii. 5; Jn. xx. 12 sq.); hence the frequent expressions ἄγγελος (angel, messenger of God, 3x90) and ἄγγελοι κυρίου or ayy. τοῦ θεοῦ. They are subject not only to God but also to Christ (Heb. i. 4 sqq.; 1 Pet. iii. 22, ef. Eph. i. 21; Gal. iv. 14), who is described as…
Read the full entry →ἄγγελος. In Sy// 51271, a dialect inscr. of ii/B.c. from Calymna, ἄγγελοι are envoys whose names are given. The word is used in the sense of ‘‘intermediary” (cf. Gal 319) in Sy// 122” (iv/B.C.) ὀμόσαι δ] ἀγγέλλων. For the presumably Christian ‘‘angel” inscriptions from Thera see Deissmann LAE, Ῥ. 279 with accompanying facsimile, and the paper “It is his Angel” (J. H. M.) in 71.5 1902, p. 519 f. Add (from Cronert) 7G XII. iii. 933. In Archzv iii. p. 445, No. 67, is published a Greek inscription from Assouan of the time of M. Aurelius, which begins—MeyaAy τύχῃ τοῦ [θε]ο[ῦ. . . τ]ῶν ἀνγέλων τῆς [ἱ]ερεί[ας] : cf. alsop. 451 No. 94 (time of Diocletian), Ὑπὲρ εὐχῆς τῶν ἀνγέλων ’Epeonvol ἀνέθηκαν | κτὰ. Οἱ ἄγγελοι θεοῦ, as in 1 Tim 54, occurs in the extremely interesting Jewish inscription Sy// 816'° κύριε Oo | πάντα ἐ[φ)ορῶν kal οἱ ἄνγελοι θεοῦ. Dittenberger assigns it to i/A.D. and yet…
Read the full entry →ἄγγελος (angelos) — angel.
ἄγγελος, ὁ, ἡ,
messenger, envoy, [Refs 8th c.BC+] — proverbial, Ἀράβιος ἄ., of a loquacious person, [Refs 4th c.BC+]
2. generally, one that announces or tells, e.g. of birds of augury, [Refs 8th c.BC+]; Μουσῶν ἄγγελος, of a poet, [Refs 6th c.BC+]; ἄ. ἄφθογγος, of a beacon, [Refs 6th c.BC+]; of the nightingale, ὄρνις.. Διὸς ἄ. [Refs 5th c.BC+]
3. angel, [LXX+NT+1st c.AD+]
4. in later philosophical, semi-divine being, ἡλιακοὶ ἄ.[Refs 4th c.AD+] in R.2.243 K.; ἄ. καὶ ἀρχάγγελοι[Refs 5th c.AD+]: also in mystical and magical writings, [Refs 2nd c.AD+]
II. title of Artemis at Syracuse, [Refs 5th c.AD+]
ἄγγελος (angelos) — angel: messenger.
ἄγγελος, ὁ, ἡ,
ἄγγελος
aggelos
from aggello (probably derived from 71; compare 34) (to bring
tidings); a messenger; especially an "angel"; by implication, a
pastor:--angel, messenger.
see GREEK for 71
see GREEK for 34
ἄγγελος, ου, ὁ
n.m.
an angel, messenger
ἀγγέλλω angellō 1x
to tell, to announce, Jn. 20:18*
ἄγγελος a messenger, envoy, Hom., Hdt., attic
generally, one that announces, of birds of augury, Il.; Μουσῶν ἄγγελος, of a poet, Theogn.; Διὸς ἄγγ., of the nightingale, Soph.; c. gen. rei, ἄγγ. κακῶν ἐμῶν id. Soph.
a divine messenger, an angel, NTest.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
an'-jel (mal'akh; Septuagint and New Testament, aggelos):
I. DEFINITION AND SCRIPTURE TERMS
II. ANGELS IN OLD TESTAMENT
1. Nature, Appearances and Functions
2. The Angelic Host
3. The Angel of the Theophany
III. ANGELS IN NEW TESTAMENT
1. Appearances
2. The Teaching of Jesus about Angels
3. Other New Testament References
IV. DEVELOPMENT OF THE DOCTRINE
V. THE REALITY OF ANGELS
LITERATURE
I. Definition and Scripture Terms.
The word angel is applied in Scripture to an order of supernatural or heavenly beings whose business it is to act as God's messengers to men, and as agents who carry out His will. Both in Hebrew and Greek the word is applied to human messengers (1Ki 19:2; Lu 7:24); in Hebrew it is used in the singular to denote a Divine messenger, and in the plural for human messengers…
Angel
A word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17;
The original word, both in Hebrew and Greek, means messenger, and is so translated, Mt 11:10 Lu 7:24. It is often applied to an ordinary messenger, Job 1:14 1Sa 11:3 Lu 9:52; to prophets, Isa 42:19 Hag 1:13; to priests, Ec 5:6 Mal 2:7; and even to inanimate objects, Ps 78:49 104:4 2Co 12:7. Under the…
184 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 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 119 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 θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου Ἀβραὰμ καὶ Ἰσαάκ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητος ἕως τῆς ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα“ (Gen.
πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν·
ἀλλὰ καὶ ἡ περιτομή, ἐφ̓ ᾗ πεποίθασιν, κατήργηται, περιτομὴν γὰρ εἴρηκεν οὐ σαρκὸς γενηθῆναι: ἀλλὰ παρέβησαν, ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς.
τὸ ἐφόδιον, ὅπως ἂν ἀνακομισθῶ πρὸς αὐτὸν καὶ μὴ δοκῆι με αὐτοῦ καταρρᾳθυμεῖν. καὶ ἄγγελόν μοι ἀπέστειλε καλῶν με. σὺ οὖν μοι τί συντάσσεις; εὐτύχει.
τὸν σταχθέντα ἐνιαύσιον χρόνον· καὶ ἐμοῦ ται τε Κορνηλίου ἀποπληρώσαντος καθʼ ὁμοιότητα καὶ ἐγὼ ἀγγελῶ τὸν ὁμογνήσιον σοῦ ἀδελφὸν Διόσκορον τῷ ἑξῆς ἔτει ἐκτελοῦντα καὶ αὐτὸν τὸν αὐτὸν ἐνιαύσιον
α … ατερα … α … ω … ταύταις ταῖς φωναῖς ἐχρήσατο ὁ ἄγγελος τοῦ θεοῦ μου ὁ ῥυσάμενός με ἐκ πάντων τῶν κακῶν μου. διό, γνήσιε τέκνον
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
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
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 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 718 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
φαίνω (phaino) means to bring to light or cause to appear, and can also mean to shine or be seen. It is used in various contexts, from physical light to metaphorical appearances in thoughts or judgments. The New Testament employs it in verses such as John 1:5 and Matthew 1:20, indicating both literal and figurative senses. There is some variation in how lexicons describe its usage, particularly regarding its passive forms.
φαίνω
[in LXX for אור hi., ראה ni., etc. ;]
Act.,
to bring to light, cause to appear (so most freq. in cl.).
Absol., to give light, shine (Hom., Plat., al.): Jo 1:5 5:35, II Pe 1:19, I Jo 2:8, Re 1:16 8:12 18:23 21:23.
φαίνω; [1 aor. act. subjune. 3 pers. sing. avy, LT WH in Rev. viii. 12; xviii. 23, (see below and dvadaivw; W §15 5. v.; B.41(35))]; Pass., pres. φαίνομαι; 2 aor. ἐφάνην; 2 fut. φανήσομαι and (in 1 Pet. iv. 18) φανοῦμαι (cf. Kithner § 343s. v.; [Veitchs.v.]); (φάω) ; in Grk. writ. fr. Hom. down; to bring forth into the light, cause to shine; to show. In bibl. Grk. 1. Active intransitively, to shine, shed light, (which the Grks. [commonly (cf. L. and S.s. ν. A. IT.)] express by the passive), Sept. for VND: τὸ φῶς φαίνει, Jn. i. 5; 1 Jn. ii. 8; ὁ λύχνος, Jn. v. 85; 2 Pet. i. 19, (1 Mace. iv. 50; Gen. i. 17); ὁ ἥλιος, Rev. i. 16 ; ὁ ἥλ. καὶ ἡ σελήνη, Rev. xxi. 23; ἡ ἡμέρα, Rey. viii. 12 Ree. 2. Passive, a. to shine, be bright or resplendent: ἡ ἡμέρα, Rev. viii. 12 Tr [(see above); xviii. 23 RG Tr—but see Veitchs.v.; moreover, the foll. exx. should be brought under the next head; see Meyer…
Read the full entry →φαίνω (phainō) — to shine/appear.
φαίνω,
[Refs 8th c.BC+], Epic dialect also φαείνω (which see):—future φᾰνῶ, [Refs 5th c.BC+]; Ionic dialect φᾰνέω (ἀπο-) [Refs 5th c.BC+], optative φᾰνοίην [Refs 5th c.BC+]: aorist 1 ἔφηνα [Refs 8th c.BC+]; Doric dialect ἔφᾱνα [Refs 5th c.BC+]subjunctive, ἀπο-φάνῃ uncertain reading in [Refs]; φάνῃς [Refs 4th c.BC+]; so in late Prose, (ἐξ-) [NT+2nd c.AD+]; Epic dialect iterative φάνεσκε (intransitive) [Refs 8th c.BC+]: perfect πέφαγκα [Refs 4th c.BC+]perfect πέφηνα (see. below[Refs], Doric dialect3rd.pers. plural ἐκ-πεφάναντι [Refs 5th c.BC+]; pluperfect ἐπεφήνειν [Refs 2nd c.AD+]:—middle, future infinitive φᾰνεῖσθαι [Refs 8th c.BC+], Ionic dialect φᾰνέομαι [Refs 5th c.BC+]; the forms φανῆσθον and Doric dialect imperative φάνευ are corrupt in [Refs 5th c.BC+]aorist 1 ἐφηνάμην (transitive) [Refs 5th c.BC+]:—passive, Ionic dialect imperfect…
Read the full entry →φαίνω
phaino
prolongation for the base of 5457; to lighten (shine), i.e. show
(transitive or intransitive, literal or figurative):-- appear, seem,
be seen, shine, X think.
see GREEK for 5457
φαίνω
v.
I shine, appear, seem
φαίνω phainō 31x
to cause to appear, bring to light; absol. to shine, Jn. 1:5; 5:35; 2 Pet. 1:19; 1 Jn. 2:8; Rev. 1:16; 8:12; 21:23; mid./pass. to be seen, appear, be visible, Mt. 1:20; 2:7, 13, 19; τὰ φαινόμενα, things visible, things obvious to the senses, Heb. 11:3; φαίνομαι, to appear, seen, be in appearance, Mt. 23:27; Lk. 24:11; to appear in thought, seen in idea, be a notion, Mk.…
Read the full entry →φαίνω φάω Act. to bring to light, make to appear, Hom., etc.:—Mid. to exhibit as one's own, Soph.
to shew forth, make known, reveal, disclose, shew, Od., Soph. etc.: γόνον Ἑλένηι φ. to shew her a child, i. e. grant her to bear one, Od.
of sound, to make it clear to the ear, make it ring clear, id. Od., Aesch.
to make clear, explain, expound, Hdt.
in attic to inform against one, to indict, impeach, Ar.:— to inform of a thing as contraband, id. Ar.: Pass., τὰ φανθέντα articles informed against as contraband, Dem.
absol. to give information, Xen.
φαίνειν φρουράν at Sparta, to proclaim a levy, call out the array, id. Xen.
absol. to give light, Od.; so of the sun, moon, etc., φ. τινί Ar., Theocr.; so of the Dioscuri shining in mid-air, Eur.; ἀγανὴ φαίνουσ᾽ ἐλπίς soft shining hope, Aesch.
31 occurrences in the New Testament, rendered 21 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 31 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 26 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.
ὅμοιον δή τι πεπονθέναι καὶ τὸ γένος τῶν ἀνθρώπων φαίνεται καθ’ ἑκάστην γενεὰν ἀμυδροτέρας λαμβανόντων τάς τε τοῦ σώματος καὶ τὰς τῆς ψυχῆς δυνάμεις καὶ ποιότητας.
φανεῖται γὰρ σκοπουμένοις οὕτως οὐδὲν οὔτʼ ἄλογον αὐτοῖς οὔτε πρὸς τὴν μεγαλειότητα τοῦ θεοῦ καὶ τὴν φιλανθρωπίαν ἀνάρμοστον·
ὃν τρόπον οὖν σου τὸ σῶμα φαίνεται, οὕτως καὶ ἡ ψυχή σου δῆλος ἔστω ἐν τοῖς καλοῖς ἔργοις.
καιρῷ. λήμψομαι δὲ τὰ ἐκ δημοσίου χρήματα καὶ σπέρματα· βεβαίωσις ἥδε … λοιπῶν τὰ φαίνονται καὶ ἐπιτελέσω τὰ τῆς κληρουχίας γεωργικὰ ἔργα πάντα ὅσα καθήκει· ἐὰν φαίνηται μισθῶσαι. Ὄννωφρις
καὶ μετὰ τὸν χρόνον παραδώσω τὰς ἀρούρας ἀπὸ καλάμης καθὼς καὶ ἐγὼ παρέλαβα, ἐὰν φαίνεται μισθῶσαι. καὶ ἐπερωτηθεῖσα ὡμολόγησα. Αὐρηλία Σερηνίλλα διʼ ἐμοῦ Ζωίλου υἱοῦ μεμίσθωκα ὡς πρόκιται. Αὐρήλιοι
τὸν χρόνον παραδώσω τὸν ἐλαιῶνα τετευχότα τῶν δε… πάντων ὡς καὶ ἐγὼ παρέλαβον, ἐὰν φαίνεται μισθῶσαι. καὶ ἐπερωτηθεὶς ὡμολόγησα. αὐρηλία Θερμουθᾶρις μεμίσθωκα ἐπὶ ἡμίσει μέρει ὡς πρόκιται. Αὐρήλιος Μίκκαλος
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
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…
480 occurrences in the New Testament, rendered 48 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 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
The Greek word ὄναρ (onár) means 'a dream' and is used only in the nominative and accusative singular forms. It appears in the New Testament in several verses, including Matthew 1:20 and 27:19, often in the phrase 'κατ᾽ ὄναρ' meaning 'in a dream.' The word contrasts with waking visions and can also express something fleeting or unreal.
* ὄναρ, τό,
indecl., used only in nom, and acc. sing. (the other cases are supplied by ὄνειρος), a dream: κατ’ ὄ. (in later writers only), in a dream, Mt 1:20 2:12, 13, 19, 22 27:19.†
ὄναρ, τό, (an indecl. noun, used only in the nom. and acc. sing.; the other cases are taken from dvepés), [fr. Hom. down], a dream: κατ᾽ ὄναρ, in a dream, Mt. i. 20; ii. 12 sq. 19, 22; xxvii. 19, a later Greek phrase, for which Attic writ. used ὄναρ without κατά [q. v. 11. 2]; see Lob. ad Phryn. p. 422 sqq.; [Photius, Lex. p. 149, 25 sq. ].
ὄναρ. The phrase κατ᾽ ὄναρ which is found for the Attic ὄναρ sexies in Mt, is condemned by Photius (Zex. p. 149, 25 f.) as βάρβαρον παντελῶς : cf. Lob. Phryn. p. 422 ff. It occurs not infrequently in votive inscrr. but with the meaning ‘‘in consequence of a dream,’ and not ‘‘in a dream,” e.g. Sy// 780 (= 8 1147) (ii/iii A.D.) Οὔλπιοι ΝΝείκανδρος καὶ Σωτήptos “Yyela Σωτ[είζρῃ Συνοδοι[πόρ]ῳ κατ᾽ ὄναρ: see also Deissmann .5.5, p. 253. A new literary ex. of the word occurs in Herodas 1. 11 οὐδ᾽ ὄναρ: cf. Cic. ad «424. i. 18. 6.
ὄναρ (onar) — dream.
ὄνᾰρ, τό,
used only in nominative and accusative singular, the other cases being supplied by ὄνειρος (which see):— dream, vision in sleep, opposed to a waking vision, οὐκ ὄ., ἀλλ᾽ ὕπαρ ἐσθλόν [Refs 8th c.BC+]; ἄκουε δὴ ὄ. ἀντὶ ὀνείρατος dream for dream, [Refs 5th c.BC+]; ὥστε μηδὲ ὄ. ἰδεῖν, of profound sleep, [Refs] 'you are telling me what I know already', [Refs]
2. proverbial of anything fleeting or unreal, ὀλιγοχρόνιον.. ὥσπερ ὄ. [Refs 6th c.BC+]; ὄ. ἡμερόφαντον ἀλαίνει, of an old man, [Refs 4th c.BC+]
II. in Trag. and Attic dialect frequently as adverb, in a dream, in sleep, ὄ. γὰρ ὑμᾶς νῦν Κλυταιμνήστρα καλῶ [Refs]; ὄ. διώκεις θῆρα[Refs 5th c.BC+], etc.; also οὐδ᾽ ὄ. not even in a dream, [Refs 5th c.BC+]; μηδ᾽ ἰδὼν ὄ. not…
ὄναρ
onar
of uncertain derivation; a dream:--dream.
ὄναρ, ατος, τό
n.indcl.
a dream
ὄναρ onar 6x
a dream, Mt. 1:20; 2:12, 13, 19, 22; 27:19*
ὄναρ only used in nom. and acc. sg., the other cases being supplied by ὄνειρος a dream, vision in sleep, opp. to a waking vision (ὕπαρ), Od., Soph., etc.; ὥστε μηδ᾽ ὄναρ ἰδεῖν, to express profound sleep, Plat.
proverb. of anything fleeting or unreal, ὀλιγοχρόνιον ὥσπερ ὄναρ Theogn.; παρέρχεται ὡς ὄναρ ἥβη Theocr.
ὄναρ as adv., in a dream, in sleep, ὄναρ ὑμᾶς καλῶ Aesch.; μηδ᾽ ἰδὼν ὄναρ not even in my dreams, Eur., etc.; cf. ὕπαρ.
Noun-OI — Noun · indeclinableN-OI Indeclinable Noun of Other type
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
6 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 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
ἀνάγκη μέντοι τὸν τούτοις οἰκειούμενον μηδ’ ὄναρ ἐλευθερίας ἐπῃσθῆσθαι·
ὄναρ δὲ ὁ θεὸς ἐπιστὰς αὐτῷ παρῄνεσε λαβόντι τὸν γαμβρὸν καὶ τὰς θυγατέρας ἠρεμεῖν καὶ μηδὲν εἰς αὐτοὺς ὑπὸ θυμοῦ τολμᾶν, σπονδὰς δὲ ποιεῖσθαι πρὸς Ἰάκωβον, αὐτὸς λέγων ἐκείνῳ συμμαχήσειν, εἰ καταφρονήσας αὐτοῦ τῆς ὀλιγότητος χωρήσειεν αὐτῷ διὰ…
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-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative 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 Ἰωσήφ (Iōsēph) refers to Joseph, a name associated with several figures in the Bible. It includes Joseph, the son of Jacob; Joseph, the husband of Mary; and Joseph of Arimathea, among others. The entries note various genealogical connections and roles, with references in the New Testament such as Matthew 1:16 and John 4:5. There is no significant disagreement among the lexicons regarding its meaning.
Ἰωσήφ, indecl., (in Joseph. ie g.c. Ap. 1, 14, 16; 32, 3; 33, 5] ᾿Ιώσηπος)», 6, (FO, fr. 0) to add, Gen. xxx. 23 sq. [ef. B. D. 8. v. Joseph]), Joseph ; 1. the patriarch, the eleventh son of Jacob: Jn. iv. 5; Acts vii. 9,13 sq. 18; Heb. xi. 21 sq.; φυλὴ Ἰωσήφ, i. 6. the tribe of Ephraim, Rev. vii. 8. 2. the son of Jonan [or Jonam], one of Christ’s ancestors: Lk. iii. 30. 3. the son of Judah [or Judas; better Joda] another ancestor of Jesus: Lk. iii. 26 (where Lmrg. T Tr WH Ἰωσήχ; 6. V-)- 4. the son of Mattathias, another of the same: Lk. iii. 24. 5. the husband of Mary, the mother οὗ Jesus: Mt. i. 16, 18-20, 24; 11. 18,19; Lk.i, 27; ii. 4,10, 38 RL,43RGLmrg.; iii. 23; iv. 22; Jo i. 45 (46); vi. 42. 6. an own brother of our Lord: Mt. xiii. 55 LT Tr WH (for R ἃ Ἰωσῆς [q. v. 2]). 1 Joseph of Arimathea, a member of the Sanhedrin, who favored Jesus: Mt. xxvii. 57, 59; Mk. xv. 43, 45; Lk.…
Read the full entry →Ἰωσήφ (Iōsēph) — Joseph.
Ἰωσήφ indecl.
(FlJ, Ἰώσηπος, -ου), ὁ (Heb. יוֹסֵף),
Joseph;
1. the Son of Jacob: Jhn.4:5, Act.7:9, 13-14 7:18, Heb.11:21-22, Rev.7:8.
2. In the genealogy of our Lord,
Ἰωσήφ
Ioseph
of Hebrew origin (3130); Joseph, the name of seven
Israelites:--Joseph.
see HEBREW for 03130
Ἰωσήφ, ὁ
Prop.n.
Joseph
Ἰωσήφ Iōsēph 35x
Joseph, pr. name, indecl. (1) Joseph, son of Jacob, Jn. 4:5. (2) Joseph, son of Jonan, Lk. 3:30. (3) Joseph, son of Judas, Lk. 3:26. (4) Joseph, son of Mattathias, Lk. 3:24. (5) Joseph, the husband of Mary, Mt. 1:16. (6) Joseph of Arimathea, Mt. 27:57. (7) Joseph Barsabas, Acts 1:23. (8) Joseph Barnabas, Acts 4:36
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
36 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 36 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.
διὸ καὶ ἐξαίρετον δίδωσι τῷ Ἰωσὴφ τὰ Σίκιμα ὁ Ἰακώβ (Gen.
καὶ ἐν ἄλλῃ προφητείᾳ λέγει φανερώτερον ὁ Ἰακὼβ πρὸς Ἰωσὴφ τὸν υἱὸν αὐτοῦ, λέγων: Ἰδού, οὐκ ἐστέρησέν με κύριος τοῦ προσώπου σου: προσάγαγέ μοι τοὺς υἱούς σου, ἵνα εὐλογήσω αὐτούς.
ζῆλος ἐποίησεν Ἰωσὴφ μέχρι θανάτου διωχθῆναι καὶ μέχρι δουλείας εἰσελθεῖν.
Ἑρμοῦ πόλεως … … … τοῦτο … … νων … … πρωτ … … Ἰωσῆφ καὶ ἀπὸ … … οκεπ … … θίας ἐπέτυχε … ριμην ποι … Ἡρακλάμμωνος
τῷ αἰδεσίμῳ πολιτευομένῳ τῆς λαμπρᾶς καὶ λαμπροτάτης Ὀξυρυγχιτῶν πόλεως φροντίζοντι τῆς θειοτάτης οἰκίας καὶ Ἰωσὴφ προνοητῇ Αὐρήλιοι Κρόνιος καὶ Παῦλος ἀμφότεροι ἀπὸ ἐποικίου Ὀλυμπιάδος τῆς αὐτῆς θειοτάτης οἰκίας γεωργοὶ
τῶν λαμπροτάτων, Θὼθ κζ. Φλάουϊος Κωνστάντιος ἀναφερόμενος εἰς τὸν ἀριθμὸν τῶν γενναιοτάτων Τρανστιγριτανῶν υἱὸς Ἰωσὴφ ἀπὸ τῆς Ὀξυρυγχιτῶν πόλεως Αὐρηλίοις … άμμωνι … … καὶ Ἄννᾳ θυγατρὶ Ἀχιλλέως ἀπὸ
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 Greek word Αἴγυπτος refers to Egypt, the well-known country associated with the Nile River. It appears in several New Testament passages, including Matthew and Acts, and is sometimes used figuratively to describe Jerusalem in Revelation. The lexicons note its uncertain derivation and provide various references to its historical and geographical significance.
Αἴγυπτος, -ov, 7, [always without the art., B. 87 (76); W. § 18, 5 a.], the proper name of a well-known country, Egypt: Mt. ii. 13 sq.; Acts ii. 10; Heb. iii. 16, ete. ; more fully γῆ Αἴγυπτος, Acts vii. 36 [not L WH Tr txt.], 40; xiii. 17; Heb. viii. 9; Jude 5, (Ex. v. 12; vi. 26, ete.; 1 Mace. i. 19; Bar. i. 19 sq., ete.) ; ἡ γῆ Αἴγυπτος, Acts vii. 11; ἐν Αἰγύπτου se. γῇ, Heb. xi. 26 Lehm., but cf. Bleek ad loc.; B. 171 (149); [W. 384 (359)]. In Rev. xi. 8 Avy. is figuratively used for Jerusalem i. 6. for the Jewish nation viewed as persecuting Christ and his followers, and so to be likened to the Egyptians in their ancient hostility to the true God and their endeayors to crush his people.
Αἴγυπτος (Aiguptos) — Egypt.
Αἴγυπτος, ὁ,
the river Nile, [Refs 8th c.BC+]
2. King Aegyptus, [Refs 4th c.BC+]
II. ἡ, [Refs 8th c.BC+]; Αἴγυπτόνδε to Egypt, [Refs]
Αἴγυπτος
Aiguptos
of uncertain derivation:--Ægyptus, the land of the Nile:--Egypt.
Αἴγυπτος, ου, ἡ
n.f.
Egypt
Αἴγυπτος Aigyptos 25x
Egypt
Αἴγυπτος the river Nile, Od.; called Νεῖλος first in Hes.
Egypt, Od.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
25 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 25 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 430 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.
πρόσταγμα γὰρ αὐτῷ δέδοται, μὴ καταβῆναι εἰς Αἴγυπτον (Gen.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
Αὐρηλίου Ἀντωνίνου Καίσαρος τοῦ κυρίου Ἀρμενιακοῦ Μηδικοῦ Παρθικοῦ Μεγίστου. … Γάιος Καλουίσιος Στατιανὸς ἔπαρχος Αἰγύπτου Εὐδαίμονι στρατηγῷ Ἀρσινοΐτου Ἡρακλείδου μερίδος τῷ φιλτάτῳ … πλεῖστα χαίρειν. … ῆσθαι … ὑπὸ
FrA, r … … Στατιανοῦ ἐπάρχου Αἰγύπτου … … εἰκονισθέντων ὑπὸ … … τὴν γῆν. Οὗτος ὁ κάματος … … γῆν
Αὐρηλίῳ Βαιβίῳ Ἰουγκείνῳ ἐπάρχῳ Αἰγύπτου παρὰ Στοτοήτεως υἱοῦ Σατύρου Στοτοήτεως γεωργοῦ τῆς Ἀρσινοιτῶν πόλεως. πάντα διατελῶν, ἡγεμὼν δέσποτα, κοινῇ