Matthew 23:19 — Word Study
N1904μωροὶ καὶ τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
BSAfoolishmōros andkai You blind men!tuphlos [fools and, spiritually unaware] Whichtis forgar [is] greater,megas theho giftdōron [sacrifice or offering] orē theho altarthusiastērion [table for sacrifices] whichho is sanctifyinghagiazō▸ [sets it apart as, holy] theho gift?dōron
| Greek | English | Parsing |
|---|---|---|
| μωροὶ | foolish | Adjective, vocative, plural |
| καὶ | and | Conjunction |
| τυφλοί, | You blind men! | Adjective, vocative, plural |
| τί | Which | Interrogative pronoun, nominative, singular |
| γὰρ | for | Conjunction |
| μεῖζον, | [is] greater, | Adjective, nominative, singular |
| τὸ | the | Article, nominative, singular |
| δῶρον | gift | Noun, nominative, singular |
| ἢ | or | Particle |
| τὸ | the | Article, nominative, singular |
| θυσιαστήριον | altar | Noun, nominative, singular |
| τὸ | which | Article, nominative, singular |
| ἁγιάζον | is sanctifying | Verb, present, active |
| τὸ | the | Article, accusative, singular |
| δῶρον; | gift? | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You blind men! Which is greater: the gift, or the altar that makes it sacred? |
| KJV | Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? |
| ASV | Ye blind: for which is greater, the gift, or the altar that sanctifieth the gift? |
| YLT | Fools and blind! for which [is] greater, the gift, or the altar that is sanctifying the gift? |
| WEB | You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? |
| BBE | You blind ones: which is greater, the offering, or the altar which makes the offering holy? |
Where they part company is μωροὶ — see How Translations Differ.
The sentence consists of a main clause followed by an interrogative phrase that poses a direct question, emphasizing the contrast between the two elements.
4 commentators on this verse
Gill, Jamieson, Trapp, Barnes & more — read them ›
clause
subjectτίς
verbἁγιάζω
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 23:19
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 — Jesus' Critique of the Phariseesgenerated
Matthew 23:19 is part of Jesus' broader discourse where He confronts the Pharisees about their legalistic interpretations of the law. Here, He highlights their folly in prioritizing ritual over the substance of their faith. This passage emphasizes the importance of understanding the heart of the law rather than merely adhering to its outward forms. The surrounding verses illustrate how the Pharisees' views on oaths and sacrifices reflect a deeper misunderstanding of God's intentions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 29:37 | For seven days you shall make atonement for the altar and consecrate it. Then the altar will become most holy; whatever touches the altar will be holy. |
| 2 | Exodus 30:29 | You are to consecrate them so that they will be most holy. Whatever touches them shall be holy. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — μωροὶ, mōrosgenerated
The word μωρός is an adjective meaning 'foolish' or 'dull.' It is often used to describe a lack of wisdom or moral insight, particularly in spiritual matters. In this context, Jesus uses it to address the Pharisees, indicating their failure to grasp the true significance of their religious practices.
This term appears in various New Testament passages, often highlighting a person's failure to act wisely or to understand deeper truths. The vocative case here directly addresses the Pharisees, emphasizing their misguided perspectives.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads: 'You blind men! Which is greater: the gift, or the altar that makes it sacred?' This is consistent with the King James Version and American Standard Version, which also emphasize the contrast between the gift and the altar.
However, some translations differ in their rendering of μωροὶ. The New American Standard Bible and Young's Literal Translation use 'fools and blind,' while others like the Berean Bible opt for 'blind fools.' This indicates a nuanced approach to the term's meaning.
Sentence Structuregenerated
The main clause is introduced by the finite verb μεῖζον, meaning 'is greater,' which governs the interrogative phrase τί, asking 'which.' The structure of the sentence contrasts two elements: the gift and the altar.
The sentence is composed of a series of clauses and phrases that clarify the relationship between the gift and the altar. The subject of the main clause is τί, while the predicate is μεῖζον, allowing for a direct comparison.
Septuagint Backgroundgenerated
ἁγιάζω appears in the Septuagint, often in contexts related to consecration and holiness. It corresponds to the Hebrew word קָדַשׁ, which means to set apart or make holy.
In this verse, the reference to the altar's sanctifying action connects to the sacrificial system established in the Old Testament, where offerings were made to God on holy altars.
In plain words — the whole versegenerated
Matthew 23:19 shows Jesus confronting the Pharisees, asking them to consider which is more important: the gift offered or the altar that sanctifies it. This highlights their misunderstanding of true worship and the significance of the altar in their religious practices.
Frequently Asked Questionsgenerated
Jesus uses 'blind' to indicate their lack of spiritual insight and understanding of God's true intentions behind the law.
Jesus emphasizes the altar to illustrate that it is the altar that sanctifies the gift, thus showing the importance of the means by which offerings are made to God.
This verse is part of a larger critique of the Pharisees, where Jesus challenges their legalistic practices and calls for a deeper understanding of God's commandments.
We can learn that the heart behind our worship and offerings is more important than the rituals themselves; understanding their significance is key.
Reflection Questionsgenerated
- In what ways might I be blind to the true meaning of my spiritual practices?
- How can I ensure that my worship is focused on God rather than merely following rituals?
- What does it mean for me to prioritize the 'altar' in my life — the means by which I connect with God?
- How can I encourage others to seek a deeper understanding of their faith?
The early church on this verse — how the Fathers read it
Origen of Alexandria comments on this verse to illustrate the importance of understanding the true nature of almsgiving and religious practices.
Anyone who thinks that his own almsgiving, his own fasting, his own psalms and prayers are in themselves great and who, without good judgment,
Origen argues that true spiritual insight is necessary for understanding the value of one's actions in relation to God.
Early Church Fathers on Matthew 23 →Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Matthew 23:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe fools, and blind,.... This is very justly repeated, since this is no less an instance of their folly, blindness, and stupidity.
Read John Gill on Matthew 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?
Read Robert Jamieson on Matthew 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Ver. 19. Ye fools and blind] The second time so, for behold they have rejected the word of the Lord (yea, the Word, the Lord Christ), and what wisdom was in them? Jeremiah 8:9. True it is, they were accounted the only wise men. "Where is the wise? where is the scribe?" saith St Paul, 1 Corinthians 1:20. As if wise and scribe were terms convertible. And for the Pharisees, they did so carry away the hearts of the people that there was no holy man that was not termed a Pharisee, as we find in their Talmud. And "after the most straitest sect of our religion I lived a Pharisee," saith Paul, Acts…
Read John Trapp on Matthew 23 →Albert Barnes1798–1870Barnes' Notes on the BibleThe altar that sanctifieth the gift - The altar, dedicated to God, gave all the value or holiness to the offering, and must therefore be the greatest or of the most importance.
Read Albert Barnes on Matthew 23 →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
You blind men! Which is greater: the gift, or the altar that makes it sacred?
You blind fools! For which is greater, the gift, or the altar that sanctifies the gift?
You are foolish and blind! Which is greater: the gift, or the altar that makes it sacred?
You are blind! For which is greater, the gift or the altar that makes the gift sacred?
Tyndale line
Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
Ye blind: for which is greater, the gift, or the altar that sanctifieth the gift?
Ye blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
Ye fools, and blind: for which is greater, the gift, or the altar that sanctifieth the gift?
Ye fooles and blinde, whether is greater, the offering, or the altar which sanctifieth the offering?
Strictly literal
[Fools and] blind ones, for which is greater, the gift, or the altar which sanctifies the gift?
Fools and blind! for which [is] greater, the gift, or the altar that is sanctifying the gift?
Fools and blind! For which [is] greater, the gift, or the altar that is sanctifying the gift?
You blind people! Which is greater, the gift or the altar that makes the gift holy?
From the Latin
Ye blind: for whether is greater, the gift, or the altar that sanctifieth the gift?
Simplified
How foolish and blind you are! What is greater—the sacrifice, or the altar that makes the sacrifice holy?
You blind ones: which is greater, the offering, or the altar which makes the offering holy?
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.
Cæci : quid enim majus est, donum, an altare, quod sanctificat donum ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܣܟܠܐ ܘܥܘܝܪܐ ܡܢܐ ܪܒ ܩܘܪܒܢܐ ܐܘ ܡܕܒܚܐ ܕܡܩܕܫ ܠܩܘܪܒܢܐ
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.
— — τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
The standard critical text of the New Testament.
— — τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
The previous edition, still widely cited.
— — τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
The Society of Biblical Literature edition, freely licensed.
— — τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
The edition that turned scholarship toward the earliest manuscripts.
— — τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
An independent critical text built from the oldest witnesses then known.
— — τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
A recent critical edition following documentary evidence closely.
μωροὶ καὶ τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
The reading of the majority of surviving manuscripts.
μωροὶ καὶ τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον;
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 |
|---|---|---|
| μωροὶ foolish | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| καὶ and | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 23:19
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.
The Greek word μωρός (i.e., *moros*) means dull or foolish, often used to describe a lack of mental sharpness. It appears in various contexts in the New Testament, including references to foolishness in actions and thoughts (e.g., Matthew 7:26, 1 Corinthians 1:25). The term is derived from a root suggesting a state of being shut up or blocked, and it is sometimes associated with moral implications, indicating a heedless or blockheaded nature.
μωρός, -ά, -όν,
[in LXX for נָבָל, etc.; freq. in Si.;]
prop., of the nerves, dull, sluggish (Hipp., Arist.).
μωρός, -d, -dv, [on the accent cf. W. 52 (51); Chandler 88 404, 405], foolish: with τυφλός, Mt. xxiii. 17, 19 [here T Tr WH txt. om. L br. μωρ.]; τὸ μωρὸν τοῦ θεοῦ, an act or appointment of God deemed foolish by men, 1 Co. i. 25; i. q. without learning or erudition, 1 Co. i. 27; iiL 18; iv. 10; imprudent, without forethought or wisdom, Mt. vii. 26; xxiii. 17,19 [see above]; xxv. 2 sq. 8; 1. 4: empty, useless, ζητήσεις, 2 Tim. ii. 23; Tit. iii. 9; in imitation of the Hebr. 533 (cf. Ps. xiii. (xiv.) 1; Job ii. 10) i. q. impious, godless, (because such a man neglects and despises what relates to salvation), Mt. v. 22; [some take the word here as a Hebr. term ()D rebel) expressive of condemnation ; cf. Num. xx. 10; Ps. Ixviii. 8; but see the Syriac; Field, Otium Norv. pars iii. ad loc.; Levy, Neuhebriisch. u. Chald. Worterbuch s. v. pn]. (Sept. for 523, Deut. xxxii. 6; Is. xxxii. 5 sq.; for…
Read the full entry →μωρός. In the nursery acrostic P Tebt II. 27885 (early i/a.b.) it is said of a lost garment—)éwy ὁ ἄρας, μωρὸς --ὁ -- ἀπολέσας, (αι lion he was who took it, a fool who lost it”: cf. BGU I. 4513 (A.D. 203) ἐπῆλθεν αὐτῷ, ἐπαγαγὼν σὺν α[ὐ]τῷ τὸν 1ό. IV. τοφθῖϊ. 35. (ii/A.D.) Μάρων ἐπικαλί(ούμενος) μωρός shows the word used as ἃ nickname, cf. the cognomen Brutus (Liv. i. 56. 8): so the diploma of club membership with reference to the boxer Herminus—P Lond 11784 (a.p. 194) (=III. p. 217) γεινώσκετε! ὄντα [ἡμῶν] συνοδείτην “Eppeivoy, τὸν καὶ Μωρόν, ‘‘ know that we are adopting as member Herminus, also called Morus.” The word is a Greek word, and it is μωρός 421 Motors quite unnecessary to identify it in Mt 522 with Heb. md | Movoje. Numb 20? (cf. RV marg.). It is found in the Midrashim, | For this the older form of the proper name, as in the and may well have passed into use amongst the…
Read the full entry →μωρός (mōros) — foolish.
μωρός, ά, όν,
Attic dialect μῶρος Hdn.Gr. 1.192: μῶρος as feminine, [Refs 5th c.BC+], but accusative μῶραν [Refs 3rd c.BC+]:—dull, sluggish, of the nerves, [Refs 5th c.BC+]; χειμῶνος ἀρχομένου μ. γίνονται οἱ ἐργάται [τῶν σφηκῶν] [Refs 4th c.BC+]
2. of persons, dull, stupid, μωροῦ φωτὸς ἅδε βουλά [NT+5th c.BC+]: comparative in proverbial, μωρότερος Μορύχου [Refs 5th c.BC+]: superlative, [Refs 5th c.BC+]
2. b in a religious sense, λαὸς μ. καὶ ἀκάρδιος [LXX]
3. of things, δέδοικα μῶρον πυραύστου μόρον [Refs 5th c.BC+]; τὸ μ. folly, [NT+5th c.BC+]; μῶρα φρονεῖν, φωνεῖν, δρᾶν, [LXX+5th c.BC+]
3. b μ. ἀνάγκη blind necessity, [Refs 4th c.BC+]
μωρός
moros
probably from the base of 3466; dull or stupid (as if shut up), i.e.
heedless, (morally) blockhead, (apparently) absurd:--fool(-ish, X
-ishness).
see GREEK for 3466
μωρός, ά, όν
Adj
stupid, foolish
μωρός mōros 12x
pr. dull; foolish, Mt. 7:26; 23:17; 25:2f., 8; 1 Cor. 1:25, 27; 3:18; 4:10; 2 Tim. 2:23; Tit. 3:9; from the Hebrew, a fool in senseless wickedness, Mt. 5:22*
μωρός μωρός, ή, όν dull, sluggish, stupid, Soph., etc.; τὸ- μ. folly, Eur.; μῶρα φρονεῖν, δρᾶν, λέγειν Soph., Eur.:—adv. -ρως, Xen.
Adj-VPM — Adjective · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
A-VPM Part of Speech: Adjective Case: Vocative Number: Plural Gender: Masculine
13 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
λέληθέ σε, ὦ μωρέ, ὅτι πᾶς ὁ δοκῶν ἐν γενέσει διώκειν διώκεται·
Ἅφρονες καὶ ἀσύνετοι καὶ μωροὶ καὶ ἀπαίδευτοι χλευάζουσιν ἡμᾶς καὶ μυκτηρίζουσιν, ἑαυτοὺς βουλόμενοι ἐπαίρεσθαι ταῖς διανοίαις αὐτῶν.
ἀποκριθεῖσά μοι λέγει: Ἕως πότε μωρὸς εἶ καὶ ἀσύνετος, καὶ πάντα ἐπερωτᾷς καὶ οὐδὲν νοεῖς;
τὰ ἀβάσκαντά σου παιδία. ἐρρῶσθαί σε εὔχομαι. Φαρμοῦθι ιϛ. οὐκ ἀγνοεῖς, πῶς πάλιν ὁ μωρὸς διενοχλεῖ μοι χάριν τῆς μητρὸς αὐτοῦ μωραίνων καὶ οὐκ ἔχων σε τὸν ἐκτινάξοντα αὐτοῦ
ἀσκαύλης ἐπιτηρήσεως δραχμὰς δραχμὰς κ ἐπιτηρήσεως δραχμὰς … ἡμῖν δραχμὰς ιβ Βερενικίδος Αἰγιαλοῦ … μωρος θρηναύλης ἐπιτηρήσεως δραχμὰς κη Ἥρων γέρων ἀσκαύλης ἐπιτηρήσεως δραχμὰς ιϛ ἡμῖν δραχμὰς ιη Διονυσιάδος
Μ … ος Πυμήους Πακόις Θωσοιέος … ανος Κάστωρ ὁ μωρός α Πι … υ … ν α Πωλᾶς Ἀτσακοῦς Μ … … ος Βαχώτα
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word τυφλός (i.e., *typhlos*) means 'blind' and can refer to both physical and metaphorical blindness. It appears frequently in the New Testament, often in contexts discussing spiritual or mental blindness, as seen in Matthew and John. The term is derived from a root meaning 'to raise a smoke,' suggesting a state of obscurity or darkness.
τυφλός, -od, 6, (τύφω, to raise a smoke; hence prop. ‘darkened by smoke’), fr. Hom. down, Sept. for 11y, blind ; a. prop.: Mt. ix. 27sq.; xi. 5; Mk. viii. 22 sq-; x. 46; Lk. vii. 21sq.; xiv. 13,21; Jn. ix. 1 sq. 13; x. 21, ete. b. as often in prof. auth. fr. Pind. down, mentally dlind: Mt. xv. 14; xxiii. 17,19, 24, 26; Jn. ix. 39-41; Ro. ii. 19; 2 Pet. i. 9; Rev. iii. 17.
τυφλός (tuphlos) — blind.
τυφλός, ή, όν,
blind, once in [Refs 8th c.BC+], frequently in other writers; τυφλὸς ἐκ δεδορκότος [Refs 5th c.BC+]; τ. Ἄρης, Πλοῦτος, [Refs 3rd c.BC+]; τ. ὄψις, ὀφθαλμοί, [Refs 5th c.BC+] blind to.., [Refs 5th c.BC+]; but τ. τῆς προνοίας lacking vision of the future, [Refs]; τὰ τ. τοῦ σώματος, i. e. one's back, [Refs 5th c.BC+]; καὶ τυφλῷ γε δῆλον even a blind man can see that, [Refs 5th c.BC+]
2. of the limbs of the blind, τ. πούς [Refs 5th c.BC+]; [βάκτρον], τοξεύματα, [Refs]
3. metaphorically of the other senses and the mind, τ. ἦτορ [Refs 5th c.BC+]
4. metaphorically, τ. ὄλβος [Refs 5th c.BC+]
τυφλός
tuphlos
from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically
or mentally):--blind.
see GREEK for 5187
τυφλός, ή, όν
Adj
blind
τυφλός τυφλός, ή, όν τύφω blind, Il., etc.:—c. gen., τ. τινος blind to a thing, Xen.:— τὰ τυφλὰ τοῦ σώματος, i. e. one's back, id. Xen.:—of the limbs of the blind, τ. πούς, χείρ Eur.; cf. τυφλόπους.
of things, blind, dark, obscure, Aesch., Soph.; τ. σπιλάδες blind rocks, Anth.
of channels, blind, i. e. closed, choked with mud, Plut.
adv., τυφλῶς ἔχειν πρός τι to be blind to it, Plat.
Adj-VPM — Adjective · vocative · plural · masculinevocative — the one being addressed.
Agrees with anything else marked plural masculine.
A-VPM Part of Speech: Adjective Case: Vocative Number: Plural Gender: Masculine
52 occurrences in the New Testament, rendered 4 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 50 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἐναύλους ἔχει καὶ ἐναργεῖς τὰς καταλήψεις, ὡς μηδὲ ἀγνοίᾳ διαμαρτεῖν, ἀναμνήσεως δὲ λήθη πάντως προηγεῖται, πηρὸν καὶ τυφλὸν πρᾶγμα.
τὰ δὲ δὴ τῶν χρόνων, ἐν οἷς φησι τὸν Μωσῆν ἐξαγαγεῖν τοὺς λεπρῶντας καὶ τυφλοὺς καὶ τὰς βάσεις πεπηρωμένους, σφόδρα δὴ τοῖς πρὸ αὐτοῦ συμπεφώνηκεν, ὡς οἶμαι, ὁ γραμματικὸς ὁ ἀκριβής.
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
Σιεφμοῦς Χαλεῖβις Παψαλις Πρυης σκυτεύς Σωτήριχος Ἱππάλου Σαλάμων Κέννις Ἀσφεῦς Τακωνος Πανκράτης Ὀννῶφρις ἀδελφός Τυφλὸς ἀλέτης Πέτων ὀνηλάτης Σαλάμων Πολῆμις Κεφαλᾶς Νωείτης γίνονται ἄνδρες κζ γεωργῶν πρὸς χώματα ἀνδρῶν
οιπον οφ … … ς οπτον … … ητηι … … ουτω … … τυφλον … … … αι κω … … μεν
Ψενοντῆρις Μάριος Ἰουλίου Τύφλος Ἁρσιήσιος Ψενσενμῖνις Πετεχνοῦμις … η Παβοῦς Ψενπ … η Πετε … υφις Ψενοντήριος Ψεναπάθης
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-NSN — Interrogative pronoun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
I-NSN Part of Speech: Interrogative pronoun Case: Nominative Number: Singular Gender: Neuter
568 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
μέγας is an adjective meaning 'great' or 'large,' used to describe size, intensity, or importance. It can refer to physical dimensions, such as a stone or city, or to abstract qualities like love or fear. In the New Testament, it appears in various contexts, including Matthew 2:10 and Revelation 11:8. The word has comparative and superlative forms: μείζων (greater) and μέγιστος (greatest).
μέγας, μεγάλη, μέγα, [(τοϊαϊοα to Lat. magnus, ADEE Goth. maist (cf. τὸ πλεῖστον), etc.; Vaniéek p. 682; Cur tius ὃ 462)], ace. μέγαν. μεγάλην, μέγα; plur. pokes ται, -a; comp. μείζων, -ον, (acc. πιᾶξο. and fem. μείζονα, once contr. μείζω, Jn. v. 36 [RG T WH, but L Tr μείζων (cf. Tdf. Proleg. p. 119)]; neut. plur. μείζονα, once contr. μείζω, Jn. i. 50 (51)) and pectorepos, 3 Jn. 4 (fr. the compar. μείζων), a poet. compar., on which see the remark quoted under ἐλαχιστότερος, cf. Matthiae § 136; superl. μέγιστος (found only in 2 Pet. i. 4); [fr. Hom. down]; Sept. for ὮΥΤΔ; also for 31; great; 1. predicated a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions, — as respects a. mass and weight: λίθος, Mt. xxvii. 60; Mk. xvi. 4; Rev. xviii. 21; ὄρος, Rey. viii. 8; ἀστήρ, ibid. 10; δράκων Rev. xii. 3,9; ἀετός, ibid. 14; δένδρον…
Read the full entry →μέγας (B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον ἐγδεχθήτωι, ‘let him be received with special magnificence ” (Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρεπέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyadoπρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent secretary.” For the subst. as a title of address cf. P Oxy VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο| πρεπίας, ‘Son the inquiry of his magnificence I told him what was fitting about your magnificence,” 76. I. 155° (vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλοπρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (Edd.). | , μεγαλύνω. With the use of this verb in the pass. in Phil…
Read the full entry →μέγας (megas) — great.
μέγᾰς, μεγάλη [ᾰ], μέγα [ᾰ],
genitive μεγάλου, ης, ου, dative μεγάλῳ, ῃ, ῳ, accusative μέγᾰν, μεγάλην, μέγα [ᾰ]; dual μεγάλω, α, w; plural μεγάλοι, μεγάλαι, μεγάλα, etc.: the stem μεγάλο- is never used in singular nominative and accusative masculine and neuter, and only once in vocative masculine,
__A ὦ μεγάλε Ζεῦ [Refs 4th c.BC+]
__A.I big, of bodily size: frequently of stature, εἶδος.. μ. ἦν ὁράασθαι [Refs 8th c.BC+]; φῶτα μέγαν καὶ καλόν[Refs 5th c.BC+]; φύσιν τίν᾽ εἶχε φράζ; Answ. μέγας [Refs 5th c.BC+]
__A.I.b full-grown, of age as shown by stature, νῦν δ᾽ ὅτε δὴ μ. εἰμί [Refs 8th c.BC+]; later, elder of two persons of the same name, Wilcken [Refs 3rd c.BC+]; Σκιπίων ὁ…
μέγας
megas
(including the prolonged forms, feminine megale, plural
megaloi, etc.; compare also 3176, 3187); big (literally or
figuratively, in a very wide application):--(+ fear) exceedingly,
great(-est), high, large, loud, mighty, + (be) sore (afraid), strong,
X to years.
see GREEK for 3176
see GREEK for 3187
μέγας, μεγάλη, μέγα
Adj. & Comp.adv.
large, great
μέγας megas 243x
great, large in size, Mt. 27:60; Mk. 4:32; great, much, numerous, Mk. 5:11; Heb. 11:26; great, grown up, adult, Heb. 11:24; great, vehement, intense, Mt. 2:10; 28:8; great, sumptuous, Lk. 5:29; great, important, weighty, of high importance, 1 Cor. 9:11; 13:13; great, splendid, magnificent, Rev. 15:3; extraordinary, wonderful, 2 Cor.…
Read the full entry →μέγας Radic. sense, opp. to μικρός, σμικρός, big, great, of men's stature, tall, Hom.; of women, καλή τε μεγάλη τε Od.:—also, great, full-grown, of age as shewn by stature, id. Od., Aesch.
vast, high, οὐρανός, ὄρος, πύργος Hom.
vast, spacious, wide, πέλαγός, αἰγιαλός, etc., id. Hom.
of Degree, great, strong, mighty, of gods, id. Hom., etc.; μεγάλα θεά, of Demeter and Proserpine, Soph.; μέγας ηὐξήθη rose to greatness, Dem.; βασιλεὺς ὁ μέγας, i. e. the King of Persia, le grand monarque, Hdt.; βασιλεὺς μέγας Aesch.; ὁ μ. ἐπικληθεὶς Ἀντίοχος the Great, Polyb.
great, strong, violent, etc., ἄνεμος, λαῖλαψ Hom.; of properties, passions, etc., id. Hom., etc.
Adj-NSN-C — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN-C Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter Degree: Comparative
246 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 243 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 340 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
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.
καὶ θεοῦ Φιλοπάτορος Νέου καὶ θεοῦ Εὐεργέτου καὶ θεῶν Φιλομητόρων Σωτήρων, ἱεροῦ πώλου Ἴσιδος μεγάλης μητρὸς θεῶν, ἀθλοφόρου Βερενίκης Εὐεργέτιδος, κανηφόρου Ἀρσινόης Φιλαδέλφου, ἱερείας Ἀρσινόης Φιλοπάτορος τῶν ὄντων ἐν
μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας εἰς τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν
μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν
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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δῶρον, transliterated as dōron, means a gift or present, often associated with offerings or sacrifices to God. It is derived from the verb δίδωμι (to give). The New Testament uses it in contexts such as gifts to God (e.g., Matthew 5:23) and presents (e.g., Matthew 2:11). The entries do not show significant disagreement.
δῶρον δημοσιεύειν δωρε[ά]ν, ‘has offered his services as an honorary physician,” A/zched 1001 ¥* 58 (c, B.C. 200) λειτουργὲν ἅπαξ, ava πρεσβύτατα, δωρεὰν πάντας, with which cf, 1! εἰ δέ Ka ἐγ δωρεᾶς ἐπιμήνιοι μηκέτ᾽ ὦντι, making provision for the roll of compulsory free service being exhausted. So Priene 4*7 (B.C. 332-26) λεληιτούρκηκε δ.. Cavnat IV. 7837 πρεσβεύσαντα πρὸς τοὺς Σεβαστοὺς δωρεά, 20. 914” (i/a.p.) similarly. From the papyri, e.g. P Tebt I. 5187 (5. Ὁ. 118) μηδὲ συναναγκάζειν ἔργα δωρεὰν συντελεῖν παρευρέσει μηδεμιᾷ, “nor oblige them to work without payment on any pretext whatever” (Edd.), *°° δωρεὰν μηδὲ μισθῶν ὑφειμένων, ‘ gratis or at reduced wages” (Edd.). For the tax δωρεά, which suggests a “ benevolence,” and that on. γῆ ἐν δωρεᾷ, see the editors’ note on P Hib I. 664 and P Lille I. 195. In two tablets of B.c. 252, quoted by Wilcken Οὐ έν. i. p. 66 f., we find the…
Read the full entry →δῶρον (dōron) — gift.
δῶρον, τό,
(δίδωμι) gift, present, gift of honour, ἀγλαὰ δ. [Refs 8th c.BC+]; votive gift or offering to a god, φέρε δῶρον Ἀθήνῃ [LXX+NT+4th c.BC+]; ποῦ μοι τὰ.. δ. κἀκροθίνι; [Refs]; δῶρά τινος the gifts of, i. e. given by, him, θεῶν ἐρικυδέα δ. [Refs 8th c.BC+]; δῶρ᾽ Ἀφροδίτης, i.e. personal charms, [Refs 8th c.BC+]; δ. τῶν Μουσῶν καὶ Ἀπόλλωνος, of μουσική, [Refs 5th c.BC+] with genitive _of things_, ὕπνου δ. the blessing of sleep, [Refs 8th c.BC+]; δῶρα presents given as tribute, [Refs]; δῶρον τοῦ ποταμοῦ, of the land of Egypt, [Refs 5th c.BC+]
2. δῶρα presents, as retaining fees or bribes, [Refs 4th c.BC+], etc. (the usual sense of the word in Attic dialect Oratt.): hence in _Attic…
δῶρον
doron
a present; specially, a sacrifice:--gift, offering.
δῶρον, ου, τό
n.n.
a gift, present
δῶρον δώρον, ου, τό, δίδωμι a gift, present, Hom.: a votive gift, Il.:— δῶρά τινος the gifts of, i. e. given by, him, δῶρα θεῶν Hom.; δῶρ᾽ Ἀφροδίτης, i. e. personal charms, Il.; c. gen. rei, ὕπνου δ. the blessing of sleep, id. Il.
δῶρα, presents given by way of bribe, Dem., etc.; δώρων ἑλεῖν τινα to convict him of receiving presents, Ar.
the breadth of the hand, the palm, as a measure of length; v. ἑκκαιδεκάδωρος.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)
19 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19 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 129 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.
ἐπειδὰν γὰρ ἑκάστη τῶν αἰσθήσεων τοῖς φίλτροις αὐτῆς ὑπαχθῇ, χαίρουσαι τοῖς προτεινομένοις, ἐπὶ χρωμάτων μὲν καὶ σχημάτων ποικιλίαις ὄψις, ἐπὶ δὲ φωνῶν ἐμμελείαις ἀκοή, ἐν δὲ χυλῶν ἡδύτησι γεῦσις, κἀν ταῖς τῶν ἀναθυμιωμένων ἀτμῶν εὐωδίαις ὄσφρησις,…
ἔπεμπε δὲ καὶ δῶρα τοῖς ἐκεῖ διὰ τὸ σπάνιον ἢ μηδʼ ὅλως ἐπιχωριάζειν ἐκτετιμημένα.
καὶ ἐπεῖδεν ὁ θεὸς ἐπὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν.
τοῦ πάτρωνος ἑαυτοῦ Κοίντου Καικιλίου Οἰνογένους ἐν τοῖς ἔξω τόποις ἀποκαταστῆσαι ἐνταῦθα τῶι Ἱμέρωι δῶρον δούλους Φιλέταιρον καὶ Φαῖθρον καὶ Βάσσον καὶ Οὐίτλον , γέγονεν δὲ κατʼ ἄγνοιαν ὁ
ἔγραψα, εὖ ποιήσεις παραδοὺς αὐτῷ τὰ τῆς τάξεως βιβλία ἐξαυτῆς καὶ μὴ προσχρήσασθαι τῷ Δωρᾷ διὰ τὸ τὸν Σαραπίωνα κεκρικέναι ἔχειν μὲ γραμματέα. μὴ οὖν ἄλλως ποιήσῃς. ἔρρωσο. ἔτους
μ … καὶ πρότερον δέ σοι ἔγραψα, τί μετὰ τὸν θερισμὸν ἀσφαλίσματα καὶ κατὰ δῶρον ἔχω · διὰ γὰρ τὴν σὴν πρόνοιαν ἐν ὀρθῶι μέλλει γίνεσθαι, καὶ περὶ τοῦ
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
364 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 343 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 457 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 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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word θυσιαστήριον (thusiastērion) means 'altar' and is derived from θυσιάζω (thusiazo), meaning 'to sacrifice.' It primarily refers to altars used for sacrifices in the Temple, including the altar of burnt offerings and the altar of incense. The New Testament employs this term in various contexts, including metaphorical uses related to Christ's sacrifice.
θυσιαστήριον, -ov, τό, (neut. of the adj. θυσιαστήριος [ef. W. 96 (91)], and this fr. θυσιάζω to sacrifice), a word found only in Philo [e. g. vita Moys. iii. § 10, cf. § 7; Joseph. antt. 8,4, 1] and the bibl. and 660}. writ.; Sept. times without number for 931; prop. an altar for the slaying and burning of victims; used of 1. the altar of whole burnt-offerings which stood in the court of the priests in the temple at Jerusalem [B. D. s. v. Altar]: Mt. v. 23 sq.; xxiii. 18-20, 35; Lk. xi. 51; 1 Co. ix. 13; x. 18; Heb. vii. 13; Rev. xi. 1. 2. the altar of incense, which stood in the sanctuary or Holy place [B. D. u. s.]: τὸ θυσιαστ. τοῦ θυμιάματος, Lk. i. 11 (Ex. xxx. 1); [symbolically] in Heaven: Rev. vi. 9; viii. 3, 5; ix. 13; xiv. USis van ἢ. 3. any other altar, Jas. ii. 21; plur. Ro. xi. 3; metaph., the cross on which Christ suffered an expiatory death: to eat of this altar i. e. to…
Read the full entry →θυσιαστήριον (thusiastērion) — altar.
θῠσι-αστήριον, τό,
altar,[LXX+NT+1st c.AD+]
θυσιαστήριον
thusiasterion
from a derivative of 2378; a place of sacrifice, i.e. an altar
(special or genitive case, literal or figurative):--altar.
see GREEK for 2378
θυσιαστήριον, ου, τό
n.n.
an altar
θυσιαστήριον thusiastērion 23x
an altar, Mt. 5:23, 24; Lk. 1:11; spc. the altar of burnt-offering, Mt. 23:35; Lk. 11:51; meton. a class of sacrifices, Heb. 13:10
θυσιαστήριον from θυ^σιάζω θυ^σιαστήριον, ου, τό, an altar, NTest.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
23 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 23 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 225 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.
ζητήσειε δ’ ἄν τις, διὰ τί, τοῦ μιμεῖσθαι θεοῦ τὰ ἔργα ὄντος ὁσίου, ἐμοὶ μὲν ἀπηγόρευται φυτεύειν ἄλσος παρὰ τῷ θυσιαστηρίῳ, τὸν δὲ παράδεισον ὁ θεὸς φυτεύει;
φοβηθεὶς δʼ Ἀδωνίας τὸν βασιλέα περὶ τῶν γεγονότων ἱκέτης γίνεται τοῦ θεοῦ καὶ τῶν τοῦ θυσιαστηρίου κεράτων ἃ δὴ προεῖχεν ἐλλαβόμενος δηλοῦται τοῦτο Σολόμωνι πεποιηκὼς καὶ πίστεις ἀξιῶν παρʼ αὐτοῦ λαβεῖν, ὥστε μὴ μνησικακῆσαι μηδʼ ἐργάσασθαι δεινὸν…
γεγραμμένης ἐντολῆς: Ὃς ἂν μὴ νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ τοῦ προσενεχθέντος…
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-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
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 ἁγιάζω (*hagiazo*) means to make holy or sanctify, derived from ἅγιος (*hagios*). It encompasses the concepts of consecration, purification, and treating something as sacred. In the New Testament, it is used in various contexts, including the sanctification of people and things, as seen in Matthew 23:17 and 1 Corinthians 6:11. The lexicons do not show significant disagreement on its meanings.
ἁγιάζω, Hellenistic form of ἁγίζω
(< ἅγιος),
to make holy, consecrate, sanctify; [in LXX chiefly for קדשׁ pi., hi.;]
to dedicate, separate, set apart for God; of things: Mt 23:17, 19, II Ti 2:21; of persons: Christ, Jo 10:36, 17:19.
ἁγιάζω; 1 aor. ἡγίασα; Pass., [pres. ἁγιάζομαι] ; pf. ἡγίagua; 1 aor. ἡγιάσθην; a word for which the Greeks use ἁγίζειν, but very freq. in bibl. (as equiv. to wap, Wp) and 600]. writ.; to make ἅγιον, render or declare sacred or holy, consecrate. Hence it denotes 1. to render or acknowledge to be venerable, io hallow: τὸ ὄνομα τοῦ θεοῦ, Mt. vi. 9 (so of God, Is. xxix. 23; Ezek. xx. 41; xxxvili. 23; Sir. xxxiii. (xxxvi.) 4); [Lk. xi. 2]; τὸν Χριστόν, 1 Pet. iii. 15 (RG θεόν). Since the stamp of sacredness passes over from the holiness of God to whatever has any connection with God, ἁγιάζειν denotes 2. to separate from things profane and dedicate to God, to consecrate and so render inviolable; a. things (πᾶν πρωτότοκον, τὰ ἀρσενικά, Deut. xv. 193 ἡμέραν, Ex. xx. 8; οἶκον, 2 Chr, vii. 16, ete.) : τὸν χρυσόν, Mt. xxiii. 17; τὸ δῶρον, vs. 19; σκεῦος, 2 Tim. ii. 21. b. persons. So Christ is…
Read the full entry →ἁγιάζω. Clear evidence for the verb and noun outside bibl. and eccl. writings appears to be wanting: cf. Anz Swdsidza, Ρ. 374 f. The suffix -άζειν was as active as our -/y in producing new words, and the abstract -ασμός accompanied it, as -/ication accompanies our verb. When therefore ἅγιος was appropriated in Jewish circles to represent their special idea of ‘‘ holiness,” it was natural that the factitive derivative should be coined from it, as a technical term which would be immediately understood by any Greek, even if he had never met with the actual form. The series was the more needed, as Greek religion had already the forms ἁγίζω, ἁγισμός, ἁγιστεύω, ἁγιστήριον, etc., with their technical meanings: the variant words with the added -a- answered to them in function, but were free from pagan association.
ἁγιάζω (hagiazō) — to sanctify.
ἁγι-άζω,
={ἁγίζω}, [LXX+1st c.AD+]:—passive, ἁγιασθήτω τὸ ὄνομά σου[NT]
ἁγιάζω
hagiazo
from 40; to make holy, i.e. (ceremonially) purify or consecrate;
(mentally) to venerate:--hallow, be holy, sanctify.
see GREEK for 40
ἁγιάζω
v.
I make holy, sanctify
ἁγιάζω hagiazō 28x
to separate, consecrate; cleanse, purify, sanctify; regard or reverence as holy
Verb-PAP-NSN — Verb · present · active · participle · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
V-PAP-NSN Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Neuter
28 occurrences in the New Testament, rendered 14 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 28 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 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.
„Καὶ εὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν“ (Gen.
Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον: Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δῶρον, transliterated as dōron, means a gift or present, often associated with offerings or sacrifices to God. It is derived from the verb δίδωμι (to give). The New Testament uses it in contexts such as gifts to God (e.g., Matthew 5:23) and presents (e.g., Matthew 2:11). The entries do not show significant disagreement.
δῶρον δημοσιεύειν δωρε[ά]ν, ‘has offered his services as an honorary physician,” A/zched 1001 ¥* 58 (c, B.C. 200) λειτουργὲν ἅπαξ, ava πρεσβύτατα, δωρεὰν πάντας, with which cf, 1! εἰ δέ Ka ἐγ δωρεᾶς ἐπιμήνιοι μηκέτ᾽ ὦντι, making provision for the roll of compulsory free service being exhausted. So Priene 4*7 (B.C. 332-26) λεληιτούρκηκε δ.. Cavnat IV. 7837 πρεσβεύσαντα πρὸς τοὺς Σεβαστοὺς δωρεά, 20. 914” (i/a.p.) similarly. From the papyri, e.g. P Tebt I. 5187 (5. Ὁ. 118) μηδὲ συναναγκάζειν ἔργα δωρεὰν συντελεῖν παρευρέσει μηδεμιᾷ, “nor oblige them to work without payment on any pretext whatever” (Edd.), *°° δωρεὰν μηδὲ μισθῶν ὑφειμένων, ‘ gratis or at reduced wages” (Edd.). For the tax δωρεά, which suggests a “ benevolence,” and that on. γῆ ἐν δωρεᾷ, see the editors’ note on P Hib I. 664 and P Lille I. 195. In two tablets of B.c. 252, quoted by Wilcken Οὐ έν. i. p. 66 f., we find the…
Read the full entry →δῶρον (dōron) — gift.
δῶρον, τό,
(δίδωμι) gift, present, gift of honour, ἀγλαὰ δ. [Refs 8th c.BC+]; votive gift or offering to a god, φέρε δῶρον Ἀθήνῃ [LXX+NT+4th c.BC+]; ποῦ μοι τὰ.. δ. κἀκροθίνι; [Refs]; δῶρά τινος the gifts of, i. e. given by, him, θεῶν ἐρικυδέα δ. [Refs 8th c.BC+]; δῶρ᾽ Ἀφροδίτης, i.e. personal charms, [Refs 8th c.BC+]; δ. τῶν Μουσῶν καὶ Ἀπόλλωνος, of μουσική, [Refs 5th c.BC+] with genitive _of things_, ὕπνου δ. the blessing of sleep, [Refs 8th c.BC+]; δῶρα presents given as tribute, [Refs]; δῶρον τοῦ ποταμοῦ, of the land of Egypt, [Refs 5th c.BC+]
2. δῶρα presents, as retaining fees or bribes, [Refs 4th c.BC+], etc. (the usual sense of the word in Attic dialect Oratt.): hence in _Attic…
δῶρον
doron
a present; specially, a sacrifice:--gift, offering.
δῶρον, ου, τό
n.n.
a gift, present
δῶρον δώρον, ου, τό, δίδωμι a gift, present, Hom.: a votive gift, Il.:— δῶρά τινος the gifts of, i. e. given by, him, δῶρα θεῶν Hom.; δῶρ᾽ Ἀφροδίτης, i. e. personal charms, Il.; c. gen. rei, ὕπνου δ. the blessing of sleep, id. Il.
δῶρα, presents given by way of bribe, Dem., etc.; δώρων ἑλεῖν τινα to convict him of receiving presents, Ar.
the breadth of the hand, the palm, as a measure of length; v. ἑκκαιδεκάδωρος.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)
19 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19 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 129 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.
ἐπειδὰν γὰρ ἑκάστη τῶν αἰσθήσεων τοῖς φίλτροις αὐτῆς ὑπαχθῇ, χαίρουσαι τοῖς προτεινομένοις, ἐπὶ χρωμάτων μὲν καὶ σχημάτων ποικιλίαις ὄψις, ἐπὶ δὲ φωνῶν ἐμμελείαις ἀκοή, ἐν δὲ χυλῶν ἡδύτησι γεῦσις, κἀν ταῖς τῶν ἀναθυμιωμένων ἀτμῶν εὐωδίαις ὄσφρησις,…
ἔπεμπε δὲ καὶ δῶρα τοῖς ἐκεῖ διὰ τὸ σπάνιον ἢ μηδʼ ὅλως ἐπιχωριάζειν ἐκτετιμημένα.
καὶ ἐπεῖδεν ὁ θεὸς ἐπὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν.
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