Matthew 25:11 — Word Study
N1904ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
BSAAfterwardhusteron thende comeerchomai▸ alsokai theho otherloipos [remaining] virginsparthenos saying;legō▸ lordkurios [master] lord,kurios do openanoigō▸ [make accessible] to us!egō
| Greek | English | Parsing |
|---|---|---|
| ὕστερον | Afterward | Adverb |
| δὲ | then | Conjunction |
| ἔρχονται | come | Verb, present, no voice stated |
| καὶ | also | Conjunction |
| αἱ | the | Article, nominative, plural |
| λοιπαὶ | other | Adjective, nominative, plural |
| παρθένοι | virgins | Noun, nominative, plural |
| λέγουσαι· | saying; | Verb, present, active |
| κύριε | lord | Noun, vocative, singular |
| κύριε, | lord, | Noun, vocative, singular |
| ἄνοιξον | do open | Verb, aorist, active |
| ἡμῖν. | to us! | Personal pronoun, first person, dative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’ |
| KJV | Afterward came also the other virgins, saying, Lord, Lord, open to us. |
| ASV | Afterward came also the other virgins, saying, Lord, Lord, open to us. |
| YLT | and afterwards come also do the rest of the virgins, saying, Sir, sir, open to us; |
| WEB | Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’ |
| BBE | After that the other virgins came, saying, Lord, Lord, let us in. |
Where they part company is ἄνοιξον — see How Translations Differ.
The sentence consists of a main clause followed by a participial phrase that conveys the virgins' urgent request.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectὁ
verbἔρχομαι
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 25:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Parable of the Ten Virginsgenerated
Matthew 25:11 describes the moment when the other virgins arrive after the bridegroom has entered the wedding feast. They call out to him, asking for the door to be opened, highlighting their unpreparedness. This parable illustrates the importance of being ready for the coming of the Kingdom of Heaven, as emphasized in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 7:21–23 | Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven. |
| 2 | Hebrews 12:16–17 | See to it that no one is sexually immoral, or is godless like Esau, who for a single meal sold his birthright. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἄνοιξον, anoigōgenerated
The verb ἄνοιξον (anoigō) is an aorist imperative form meaning 'do open' or 'open up.' It is a command directed at the bridegroom, asking him to make the door accessible. The aorist tense indicates a single action, emphasizing the urgency of their request.
This verb is commonly used in both literal and figurative contexts, such as opening doors or opportunities. In this parable, it serves as a poignant reminder of the consequences of being unprepared, as the door to the wedding feast is already closed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as ‘Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’ The KJV and ASV offer a similar rendering, emphasizing the urgency of their request with ‘open to us.’
However, the YLT uses ‘sir’ instead of ‘lord,’ which reflects a different tone in addressing the bridegroom. The WEB and BBE also maintain the same request but vary slightly in phrasing.
Sentence Structuregenerated
The main verb in this verse is ἔρχονται, they come, which governs the entire clause. The structure includes a noun phrase as the subject, followed by a participial phrase describing what the virgins are doing.
The sentence is built around the action of coming and the subsequent plea to open the door. The adverbial clause ‘Later’ sets the timing of their arrival, indicating a sequence of events in the parable.
Septuagint Backgroundgenerated
In Matthew 25:11, the Greek word ἔρχονται (erchomai), meaning 'come', corresponds to the Hebrew בּוֹא (bo), which carries the sense of entering or approaching. This choice emphasizes the action of the other virgins arriving at the door.
The term λοιπαὶ (loipos), meaning 'other', is used here to distinguish these virgins from the first group, while παρθένοι (parthenos), meaning 'virgins', aligns with the Hebrew בְּתוּלָה (betulah), reinforcing their status as pure and awaiting the bridegroom. The phrase λέγουσαι· (legō), meaning 'saying', carries the urgency of their plea, while ἄνοιξον (anoigō), meaning 'do open', translates the Hebrew פָּתַח (patach), which conveys the action of opening the door, highlighting their desperation for access.
In plain words — the whole versegenerated
Matthew 25:11 shows the other virgins arriving late to the wedding and asking the bridegroom to open the door for them. This reflects their lack of preparedness, as they missed the opportunity to enter the feast.
Frequently Asked Questionsgenerated
This plea signifies the urgency and desperation of the virgins who realize they are too late to enter the wedding feast.
The other virgins were not ready because they did not prepare adequately for the bridegroom's arrival, illustrating the importance of being vigilant.
The repetition of 'Lord' emphasizes their earnestness and recognition of the bridegroom's authority, reflecting their desire for his mercy.
This parable teaches that readiness for the coming of the Kingdom of Heaven is crucial, as opportunities may be lost if one is unprepared.
Reflection Questionsgenerated
- In what areas of my life do I need to be more prepared for God's coming?
- How can I encourage others to be vigilant and ready for spiritual opportunities?
- What steps can I take to ensure I am not caught unprepared like the other virgins?
- How does this parable challenge my understanding of faith and readiness?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this parable, reflecting on the themes of faith and preparedness as illustrated by the virgins' plea.
And lastly come the remaining virgins, saying: Lord, Lord, open to us. Truly, an excellent confession in addressing the Lord, and the repetition of the same is an indication of faith.Early Church Fathers on Matthew 25 →
Therefore the Lord does not hear those same foolish virgins when they call upon Him, because with the door of the kingdom closed, He who could have been near will no longer be near.Early Church Fathers on Matthew 25 →
"But I say to you that none of those men who were invited shall taste my supper." Behold, he calls through himself, he calls through angels, he calls through the fathers, he calls through the prophets, he calls through the apostles,Early Church Fathers on Matthew 25 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 25:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAfterwards came also the other virgins,.... The "other five virgins", as the Persic version reads.
Read John Gill on Matthew 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAfterward came also the other virgins, saying, Lord, Lord, open to us. Afterward came also the other virgins, saying, Lord, Lord, open to us.
Read Robert Jamieson on Matthew 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 Afterward came also the other virgins, saying, Lord, Lord, open to us. Ver. 11. Afterward came also the other virgins] The greater number by odds that stand trifling and baffling with Christ, and their souls futuring their repentance, Epimetheus’ post masters, semper victuri always about to live, in Seneca’ s sense. Jehoshaphat in temporals was ever wise too late, 2 Chronicles 18:31; 2 Chronicles 20:36-37, and paid for his after wit; howbeit, in spirituals he was a wise virgin, made sure work for his soul, which was a high point of heavenly prudence. Lord, Lord, open unto us] The self-soother (with Sisera) is dreaming of a kingdom, when Jael’ s nail is nearer to his temples than a crown…
Read John Trapp on Matthew 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Afterwards came also the other virgins, saying, Lord, Lord] Earnest prayer, when used in time, may do much good: but it appears, from this parable, that there may come a time when prayer even to Jesus may be too late! - viz. when the door is shut - when death has separated the body and the soul.
Read AdamClarke on Matthew 25 →CambridgeThe Cambridge Bible for Schools and Colleges11. Lord, Lord, open to us] Cp. ch. Matthew 7:22-23.
Read Cambridge on Matthew 25 →Albert Barnes1798–1870Barnes' Notes on the BibleOpen unto us - This is not to be understood as implying that any will come after the righteous shall be admitted into the kingdom, and claim admission then.
Read Albert Barnes on Matthew 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Lord, open to us — It is not to be supposed that there is to be any literal application by the lost at the door of heaven for admission.
Read Daniel Denison Whedon on Matthew 25 →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
Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’
Afterward the other virgins also came, saying, ‘Lord, Lord, open to us.’
Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’
Later, the other virgins came too, saying, ‘Lord, lord! Let us in!’
Tyndale line
Afterward came also the other virgins, saying, Lord, Lord, open to us.
Afterward came also the other virgins, saying, Lord, Lord, open to us.
Afterward come also the other virgins, saying, Lord, Lord, open to us.
Afterward came also the other virgins, saying, Lord, Lord, open to us.
Afterwards came also the other virgins, saying, Lord, Lord, open to vs.
Strictly literal
Afterwards come also the rest of the virgins, saying, Lord, Lord, open to us;
and afterwards come also do the rest of the virgins, saying, Sir, sir, open to us;
and afterward come also the rest of the virgins, saying, Lord, lord, open to us;
Afterward the other virgins also came and said, 'Master, master, open for us.'
From the Latin
But at last come also the other virgins, saying: Lord, Lord, open to us.
Simplified
The other girls came later. ‘Lord, Lord,’ they called, ‘Open the door for us!’
After that the other virgins came, saying, Lord, Lord, let us in.
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.
Novissime vero veniunt et reliquæ virgines, dicentes : Domine, domine, aperi nobis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܚܪܬܐ ܕܝܢ ܐܬܝ ܐܦ ܗܢܝܢ ܒܬܘܠܬܐ ܐܚܪܢܝܬܐ ܘܐܡܪܢ ܡܪܢ ܡܪܢ ܦܬܚ ܠܢ
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.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
The standard critical text of the New Testament.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
The previous edition, still widely cited.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
The Society of Biblical Literature edition, freely licensed.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
The edition that turned scholarship toward the earliest manuscripts.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
An independent critical text built from the oldest witnesses then known.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
A recent critical edition following documentary evidence closely.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
The reading of the majority of surviving manuscripts.
ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι· κύριε κύριε, ἄνοιξον ἡμῖν.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 25:11
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 ὕστερος (husteros) means 'later' or 'latter,' and is used to describe something that comes after in time or place. It appears in various contexts in the New Testament, such as in Matthew 21:31 and 1 Timothy 4:1. The word can also function adverbially, meaning 'afterwards' or 'later on,' as seen in several verses including Matthew 4:2.
ὕστερος, -α, -ον
[in LXX for אַחֲרוֹן and cogn. forms ;]
latter, later: ἐν ὑ. καιροῖς, I Ti 4:1 (on the reading ὁ ὕ., WH, for ὁ πρῶτος, v. WH, App., in l.). Neut., τὸ ὕ., used adverbially instead of ὑστέρως, afterwards, later: Mt 4:2 21:29, 32, 37 25:11 26:60, Mk 16:14, Lk 20:32, Jo 13:36, He 12:11; c. gen., Mt 22:27.†
ὕστερος, -a, -ov, latter, later, coming after: ἐν ὑστέροις καιροῖς, 1 Tim. iv. 1; ὁ vor. i. 4. the second, Mt. xxi. 31 LTr WH, but ef. Fritzsche’s and Meyer’s crit. notes [esp. WH. App.] ad loe. Neut. ὕστερον, fr. Hom. down, adverbially, afterward, after this, later, lastly, used alike of a shorter and of a longer period: Mt. iv. 2; xxi. 29, 32, 37; xxv. 11; xxvi. 60; Mk. xvi. 14; Lk. iv. 2 Rec.; [xx. 32 LT Tr WH]; Jn. xiii. 36; Heb. xii. 11; with a gen. after one, Mt. xxii. 27; Lk. xx. 32 [RG].
ὕστερος. For the prepositional phrase εἰς ὕστερον cf. P Lond 908%? (A.D. 139) (= III. p. 133) ὅσα ἐὰν εἰς ὕστερον μεταδώ, P Oxy II. 237}}1:-40. (ap. 186) εἴ τις γένοιτο ζήτησις εἰς ὕστερον, ‘if any inquiry be made hereafter,” and for ἐξ ὑστέρου cf. P Hib I. 522° (c. B.C. 245) ὅπως μηθὲν δι[ά]πτωμα ἐξ ὑστέρου γίνηται, ‘in order that there may be no subsequent loss” (Edd.), P Oxy VIII. 1178! (i/ii A.D.) ἐξ ὑστέρου, ‘for the future.” For a form torépw for ὑστέρως see Radermacher G7.?, p- 64. The superl. ὕστατον (cf. 3 Macc 543) occurs in P Iand 278 (A.D. 100-101).
ὕστερος (husteros) — later.
ὕστερος,
ὕστᾰτος, latter, last, comparative and superlative without any Posit. adjective in use. (The Posit. must be looked for in Sanskrit úd 'up'; with ὕστερος, ὕστατος cf. Sanskrit comparative and superlative úttaras, uttamás 'higher, (later)', 'highest, (latest)'; compare ὑστέρα.)
__A ὕστερος, α, ον, latter:
I. of Place, coming after, behind, ὑστέρῳ ποδί [Refs 5th c.BC+]; ὑστέρας ἔχων πώλους keeping them behind, [Refs 5th c.BC+]; τὰ ὕ. the latter clauses, [Refs 1st c.AD+] behind us, [Refs 5th c.BC+]; οὐδὲν ὑστέρα νεώς not a whit behind (slower than) a ship, [Refs 4th c.BC+]
II. of Time, next, ὁ δ᾽ ὕστερος ὄρνυτο χαλκῷ [Refs 8th c.BC+]; τῷ ὑ. ἔτει in the next year, X [Refs 5th c.BC+]; ὑ. χρόνῳ in after time, [Refs 5th c.BC+]; δεκάτῃ ὑ. or…
ὕστερος
husteros
comparative from 5259 (in the sense of behind); later:--latter.
see GREEK for 5259
ὕστερος, α, ον
Adj
later
ὕστερος hysteros 12x
posterior in place or time; subsequent, later, last, finally, Mt. 21:31; 1 Tim. 4:1
ὕστερος latter, last, comp. and Sup. without any Posit. adj. in use.
ὕστερος, η, ον latter,
of Place, latter, coming after, following, Eur., Xen.:—c. gen., ὕστεροι ἡμῶν behind us, Plat.; ὑστέρα νεώς behind (slower than) a ship, Aesch.
of Time, next, Il.; τῷ ὑστέρῳ ἔτει in the next year, Xen.; ὑστέρῳ χρόνῳ in after time, Aesch., etc.:—c. gen. pers. later than, after, Il., Plat.; also ὑστέρῳ χρόνῳ τούτων Hdt.
later, too late, Il., Soph.
c. gen. rei, too late for, Hdt., Ar.
as Subst. οἱ ὕστεροι =Lat. posteri, Eur.
of inferiority in Age, Worth, or Quality, γένει ὕστερος, i. e. younger, Il.:— c. gen., οὐδενὸς ὕστ. second to none, Soph., Thuc.; ὕστερος τῶν νόμων below the laws, Aeschin.
neut. ὕστερον as adv. behind, c. gen., Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
13 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.
← 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
κἀγώ τίς εἰμι τῶν εἰδότων μὲν ὅτι δεσπότην ἔχω καὶ κύριον, κεκριμένων δὲ ἐν τῇ τάξει τῶν ἑταίρων, ἀξιώματος μὲν ἕνεκα οὐ πολλῶν ὕστερος, εὐνοίας δὲ οὐδενὸς δεύτερος, ἵνα μὴ λέγω πρῶτος.
τῆς δὲ ἀρᾶς τὸ θεῖον οὐκ ἠμέλησεν, ἀλλʼ ἐν τοῖς ὑστέροις ἀπαγγελοῦμεν τὸ περὶ αὐτὴν πάθος γενόμενον.
οντας σοι οὖν … ἐπιγεγραφέναι … ων ουτε π … ων … … ν υστερος ἃ ἐπέταξαςων καὶ … … ω … σ … ν … ος ὁ γρ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-PNI-3P — Verb · present · no voice stated · indicative · third person · pluralpresent no voice stated indicative — an action in progress.
V-PNI-3P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Indicative Person: third Number: Plural
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
642 occurrences in the New Testament, rendered 91 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 635 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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 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-NPF — Article · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
T-NPF Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
λοιπός (loipos) means 'remaining' or 'the rest.' It can refer to what is left behind or the remainder of a group, as seen in various New Testament contexts. The word can also function adverbially, indicating time or transition, such as 'henceforth' or 'for the rest.' While the lexicons are consistent in its meanings, they highlight its use in both substantive and adverbial forms.
λοιπός, -ή, -όν
(< λείπω),
[in LXX chiefly for יֶתֶר, also for שְׁאָר, etc.;]
the remaining, the rest,
λοιπός, -7, -dv, (λείπω, λέλοιπα), [fr. Pind. and Hdt. down], Sept. for 7}, VI, Ww, left; plur. the remaining, the rest: with substantives, as οἱ λοιποὶ ἀπόστολοι, Acts ii. 37; 1 Co.ix.5; add, Mt. xxv.11; Ro.i.13; 2 Co. xii. 13; Gal. ii. 13; Phil. iv. 3; 2 Pet. iii. 16; Rev. viii. 13; absol. ‘he rest of any number or class under consideration: simply, Mt. xxii. 6; xxvii. 49; Mk. xvi. 13; Lk. xxiv. 10; Acts xvii. 9; xxvii. 44; with a description added: of λοιποὶ of ete., Acts xxviii. 9; 1 Th. iv. hs; Rev. ii. 24; of λοιποὶ πάντες, 2 Co. xiii. 2; Phil. i. 13; πᾶσι τοῖς A. Lk. xxiv. 9; with a gen.: of λοιποὶ τῶν ἀνθρώπων, Rev. ix. 20; τοῦ σπέρματος, ib. xii. 17; τῶν νεκρῶν, ib. xx. 5; with a certain distinction and contrast, the rest, who are not of the specified class or number: Lk. vill. 10; xviii. 9; Acts v.13; Ro. xi. 7; 1 Co. vii. 12; 1 Th. v.6; 1 Tim. v. 20; Rev. xi. 13; xix.21; τὰ…
Read the full entry →λοιπός. For λουπός with a subst. cf. P Oxy II. 24218 (A.D. 77) τὰ λυπὰ (λ λοιπὰ) μέρη περιτειχίζειν, 2b. 2709 (A.D. 94) ταῖς λοιπαῖς ἀρούραις. It is used absolutely in P Ryl II. 2201 (A.D. 38) τοῦ λοιπ(οῦ) τῆς τιμῆ(ς) τοῦ χόρτου, ‘the rest of the price for the hay,” P Giss I. 78% (ii/a.p.) καλῶς δὲ ποιήσεις Kal περὶ τὰ λοιπὰ ἐνεργήσασα. For τοῖς λοιποῖς πᾶσι ἴῃ Phil 11%, ‘‘apparently a vague phrase = everywhere else,” Kennedy (2G7 ad 7.) compares C/G I. 1770 ἐπεὶ καὶ ἐν τοῖς λοιποῖς πᾶσιν φανερὰν πεποήκαμεν THY τε ἰδίαν Kal τοῦ δήμου τοῦ Ρωμαίων προαίρεσιν. The neut. sing. is frequently used adverbially, sometimes with the idea of time “henceforth” (2 Tim 48), as in P Oxy I. 1198 (ii/iii A.D.) (= Selections, p. 103) Av δὲ ἔλθῃς εἰς ᾿Αλεξανδρίαν, od μὴ λάβω χεῖραν παρά [c]ov, οὔτε πάλι χαίρω σε λυπόν (1 λοιπόν), ‘Sand if you do go to Alexandria, I won’t take your hand, or greet you again…
Read the full entry →λοιπός (loipos) — remaining.
λοιπός, ή, όν,
(λείπω) remaining over, not in [Refs 8th c.BC+]; also λοιποί descendants, [Refs] either agrees with the Noun or takes a dependent genitive, αἱ λ. τῶν νεῶν [Refs 5th c.BC+]; τὴν λοιπὴν (i.e. ὁδὸν) πορευσόμεθα [Refs 5th c.BC+]
2. λοιπόν [ἐστι] with infinitive, it remains to show, etc., ἀποδεικνύναι, διελέσθαι, etc., [Refs 5th c.BC+] what remains for us is to.., [Refs]infinitive, ὃ δὲ λ. quod superest, [Refs 5th c.BC+]
3. frequently of Time, ὁ λ. χρόνος the future, [Refs 5th c.BC+]; τὸν λ. χρόνον for the future, [Refs 5th c.BC+] substantive in neuter, τὸ λ. henceforward, hereafter, [Refs 5th c.BC+]; also τοῦ λ. [Refs 5th c.BC+]; καθεύδετε τὸ λ. sleep now.., [NT]; ἑσπέρα δὲ ἦν λ. καὶ.. it was now evening, [Refs 4th…
λοιπός
loipoy
masculine plural of a derivative of 3007; remaining ones:--other,
which remain, remnant, residue, rest.
see GREEK for 3007
λοιπός, ή, όν
Adj
left, left behind, the remainder
λοιπός loipos 55x
remaining; the rest, remainder, Mt. 22:6; as an adv., οῦ λοιποῦ, henceforth, Gal. 6:17; τὸ λοιπόν, or λοιπόν, henceforward, Mt. 26:45; 2 Tim. 4:8; Acts 27:20; as to the rest, besides, 1 Cor. 1:16; finally, Eph. 6:10; ὁ δὲ λοιπόν, but, now, furthermore, 1 Cor. 4:2
Adj-NPF — Adjective · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
A-NPF Part of Speech: Adjective Case: Nominative Number: Plural Gender: Feminine
41 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 40 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 23 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.
ὑφαιρεθέντων γὰρ τῶν ἕξ, τὰ λοιπὰ δύο τρίτον ἐστὶ τοῦ πρώτου·
Νῶχος δὲ φοβούμενος, μὴ καθʼ ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφʼ οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν…
Καὶ οὐ φάγῃ, φησίν, σμύραιναν οὐδὲ πολύποδα οὐδὲ σηπίαν: οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα…
ἐν ταύτῃ κατάγαιον ἧς γείτονες· νότου οἰκία Ὀρσηοῦς τοῦ Ὥρου βορρᾶ καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν
Ἑρμίου τοῦ Σ … … … ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες
γῆ Πετεσούχου τοῦ Ἑρμίου , βόρρᾶ γῆ Βελλέους καὶ τῶν ἀδελφῶν ?, ἀπηλιώτου τὸ λοιπὸν τῆς σφραγῖδος, λιβὸς γῆ Ὥρου τοῦ Νεχούθου τοῦ ὠνουμένου· ὁμοίως δὲ καὶ ἀπὸ τῶν
παρθένος is a feminine noun meaning 'maiden' or 'virgin,' often used in the New Testament to refer to young women, particularly in the context of purity and chastity. It can also refer to unmarried men in a masculine form. The term appears in various verses, including Matthew 1:23 and Revelation 14:4, where it denotes those who remain chaste.
παρθένος, -ov, ἡ» 1. a virgin: Mt. i. 23 (fr. Is. vii. 14); xxv. 1, 7,11; Lk.i.27; Acts xxi.9; 1 Co. vii. 25, 28, 33(34), (fr. Hom. down; Sept. chiefly for 773n3, several times for 773; twice for 77p i.e. either a marriageable maiden, or a young (married) woman, Gen. xxiv. 43; Is. vii. 14, on which (last) word cf., besides Gesenius, Thes. p. 1037, Credner, Beitriige u.s.w. ii. p. 197 sqq.; παρθένος of a young bride, newly married woman, Hom. Il. 2, 514); ἡ παρθ. τινός, one’s marriageable daughter, 1 Co. vii. 36 sqq.; παρθ. ἁγνή, a pure virgin, 2 Co. xi. 2. 2. a man who has abstained from all uncleanness and whoredom attendant on idolatry, and so has kept his chastity: Rev. xiv. 4, where see De Wette. In ecel. writ. one who has never had commerce with women ; so of Joseph, in Fabricius, Cod. pseudepigr. Vet. Test. ii. pp. 92, 98; of Abel and Melchizedek, in Suidas [10 a. and 2450 b.]…
Read the full entry →παρθένος, “maiden,” ‘‘virgin”: cf. P Ryl II. 125% (a.p. 28-9) διὰ τῆς ἑατοῦ θυγατρὸς παρθένου, ani P Lond 983 (iv/A.D.) (=III. p. 229), where a man complains of abusive language addressed τῇ ἡμετέρᾳ συμβίῳ kal τῇ παρθένῳ pov θυγατρί. In Αιαλδε! 565% (not later than ii/aA.D.) παρθένος is a child of five years of age. For the rare fem. form ἡ παρθένη (cf. MGr παρθένα), Hatzidakis (Zin/. p. 24) cites a papyrus published in the Journal des Savants, 1873, p. 100. In farm accounts, P Fay 1029 (c. A.D. 105), payments are made for παρθέ(νων) λικνιζουσῶ(ν), ‘girls winnowing.”’ For at παρθένοι αἱ tepal, see the citation from Michel 694 σὺ. εἶτεν, and cf. ΝΥ. M. Ramsay dun. of Brit. School at Athens xviii. p. 58. The masc. used of men who have not known women in Rev 14* may be paralleled from C/G IV. 87844— Σκεῦος θεουργὸν (cf. Ac 91:8)…
Read the full entry →παρθένος (parthenos) — virgin.
παρθένος,
Laconian dialect παρσένος [Refs 5th c.BC+]. ἡ, maiden, girl, [Refs 8th c.BC+]; αἱ ἄθλιαι π. ἐμαί my unhappy girls, [Refs 8th c.BC+]; π. κόρα, of the Sphinx, uncertain in [Refs 5th c.BC+]; θυγάτηρ π. [Refs 5th c.BC+]; of Persephone, [Refs 5th c.BC+]; virgin, opposed to γυνή, [Refs 3rd c.BC+]
2. of unmarried women who are not virgins, [Refs 8th c.BC+]
3. Παρθένος, ἡ, the Virgin Goddess, as a title of Athena at Athens, [Refs 2nd c.AD+] (hence of an Attic dialect coin bearing her head, [Refs 5th c.BC+]; of Artemis, [Refs 5th c.BC+]; of the Tauric Iphigenia, [Refs 5th c.BC+]; of an unnamed goddess, [Refs 5th c.BC+]; αἱ ἱεραὶ π., of the Vestal Virgins, [Refs 1st c.BC+]; αἱ Ἑστιάδες π. [Refs]; simply, αἱ π. [Refs 1st c.BC+]
παρθένος
parthenos
of unknown origin; a maiden; by implication, an unmarried
daughter:--virgin.
παρθένος, ου, ὁ, ἡ
n.f.
a virgin
παρθένος παρθένος, ἡ, a maid, maiden, virgin, girl, Hom., etc.
Παρθένος, as a name of Athena at Athens, of Artemis, etc.
as adj. maiden, virgin, chaste, πάρθενον ψυχὴν ἔχων Eur.: metaph., π. πηγή Aesch.; παρθένοι τριήρεις maiden, i. e. new, ships, Ar.
as masc., παρθένος, an unmarried man, NTest.
deriv. uncertain
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
15 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 40 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐμφαντικώτατα παριστὰς ὅτι ὁ θεὸς καὶ οἶκός ἐστιν, ἀσωμάτων ἰδεῶν ἀσώματος χώρα, καὶ τῶν συμπάντων πατήρ, ἅτε γεγεννηκὼς αὐτά, καὶ σοφίας ἀνὴρ σπέρμα τῷ θνητῷ γένει καταβαλλόμενος εὐδαιμονίας εἰς ἀγαθὴν καὶ παρθένον γῆν.
τοιαύτη γάρ ἐστιν ἡ παρθένος γῆ καὶ ἀληθινή.
Μετὰ δὲ τὸ παρελθεῖν με τὸ θηρίον καὶ προελθεῖν ὡσεὶ πόδας λ, ἰδού, ὑπαντᾷ μοι παρθένος κεκοσμημένη ὡς ἐκ νυμφῶνος ἐκπορευομένη, ὅλη ἐν λευκοῖς καὶ ὑποδήμασιν λευκοῖς, κατακεκαλυμμένη ἕως τοῦ μετώπου, ἐν μίτρᾳ δὲ ἦν ἡ κατακάλυψις αὐτῆς: εἶχεν δὲ τὰς…
καὶ διαπλανήσας τοὺς ὑπουργοῦντας καὶ τοὺς ἐμοὺς ἀπηνέγκατο παρʼ ἑαυτὸν διὰ τῆς ἑαυτοῦ θυγατρὸς παρθένου· ἐκκενώσας τὰ προκείμενα ἔριψεν ἐν τῇ οἰκίᾳ μου τὴν πυξίδα κενήν, ὃς καὶ ὡμολόγησεν
γίνονται ὅλου τοῦ τιναγμοῦ ἐπὶ τὸ αὐτὸ σφυρίδες ωλ, δραχμαὶ ψλη ὀβολὸς ἡμιωβέλιον. καὶ παρθένων λικνιζουσῶν σῖτον δραχμαὶ ι ὀβολοὶ ε.
Μαωζᾳ περὶ Ζοαραν, ἐξέδοτο Ἰούδας Ἐλεαζάρου τοῦ καὶ Χθουσίωνος Σελαμψιώνην τὴν ἰδίαν θυγατέρα αὐτοῦ παρθένον Ἰούδατι υἱῷ Ἀνανίου Σωμαλα καλουμένῳ Κίμβερι, ἀμφότεροι ἀπὸ κώμης Ἐνγαδῶν τῆς Ἰουδαίας ἐνθάδε καταμένοντες,
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAP-NPF — Verb · present · active · participle · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
V-PAP-NPF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Feminine
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ 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 ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-VSM — Noun · vocative · singular · masculinevocative — the one being addressed.
Agrees with anything else marked singular masculine.
N-VSM Part of Speech: Noun Case: Vocative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-VSM — Noun · vocative · singular · masculinevocative — the one being addressed.
Agrees with anything else marked singular masculine.
N-VSM Part of Speech: Noun Case: Vocative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν
ἀνοίγω (anoigo) means 'to open' and is derived from the components ἀνά and οἴγω. It covers a range of meanings, from physically opening doors or gates (Acts 5:19) to metaphorically opening opportunities or welcoming (Revelation 3:20). The verb appears frequently in the New Testament, often in contexts of spiritual or divine revelation.
ἀν-οίγω
(ἀνά, οἴγω = οἴγνυμι),
[in LXX chiefly for פָּתַח;]
to open;
ἀν-οίγω ; (dvd, οἴγω i. 6. οἴγνυμι) ; fut. ἀνοίξω; 1 aor. ἤνοιξα and (Jn. ix. 14 and as a var. elsewh. also) ἀνέῳξα (an earlier form) [and ἠνέῳξα WH in Jn. ix. 17, 32 (cf. Gen. viii. 6), so Tr (when corrected), but without iota subser.; see I, +]; 2 pf. avéwya (to be or stand open; cf. Bum. Ausf. Spr. ii. p. 250 sq.; (Rutherford, New Phryn. Ρ. 247; Veitch s. v.]; the Attic writ. give this force mostly to the pf. pass.); Pass., [pres. dvotyoua Mt. vii. 8LTrtxt. Wi mrg.; Lk. xi. 10 Tr mrg. WH mrg.]; pf. ptep. ἀνεῳγμένος and ἠνεῳγμένος, (ἠνοιγμένος Acts ix. 8 Tdf.); 1 aor. ἀνεῴχθην, ἠνεῴχθην. and ἠνοίχθην. inf. aveῳχθῆναι (with double augm. Lk. iii. 21); 2 aor. ἠνοίγην (the usual later form); 1 fut. ἀνοιχθήσομαι (Lk. xi. 9 Tdf., 10 LT); 2 fut. ἀνοιγήσομαι ; (on these forms, in the use of which both codd. and edd. differ much, ef. ( Tdf. Proleg. p. 121 sq.]; WH. App. pp. 161, 170; Bim.…
Read the full entry →ἀνοίγω. That ancient scribes were almost capable of sympathy with modern school-boys in writing the augmented forms of this intractable verb is shown by frequent misspellings in late papyri: thus PSI II. 1329 (iii/a.p.) ἀνῷχθαι. From Ptolemaic papyri we have the regular forms ἠνώιξαμεν P Petr IT. 37 τὸ ?, and ἀνεωιγμένον 20. 2". 5, also ἀνοῖξαι 6. III. Ῥ- 133The phrase of Mt 2" is nearly paralleled in Sy// 60132 (iii/B.C.) ἀνοιγόντων δὲ of ἐξετασταὶ κατ᾽ ἐνιαυτὴν (/. -τὸν) τὸν θησαυρόν : so 7. 6532" (the Andania ‘‘ Mysteries” inscr., in dialect—B.C. 91), 587°? (B.c. 329-8) τῶι τοὺς θησαυροὺς ἀνοίξαντι. That of Rev 59 etc. occurs in Sy? 7904? (i/a.D.) τὰς σφραγῖδας ἀνοιξάτω. Close to this is its use for the “opening ” of a will, as P Ryl II. 1099 (A.p. 235—a stilted document with δυεῖν and υἱέας }) ἐκ διαθήκης τῆς καὶ ἀνοιχθε[(σ]ης κατὰ τὸ ἔθος. We may quote OG/S 22238 (B.c. 266-1)…
Read the full entry →ἀνοίγω (anoigō) — to open.
Included with: ἀνοίγ-νῡμι
[Refs 5th c.BC+]; ἀνοίγω [Refs 5th c.BC+], and Attic dialect as [Refs 4th c.BC+]: imperfect ἀνἔῳγον[Refs 8th c.BC+]; Ionic dialect and Epic dialect ἀναοίγεσκον[Refs 8th c.BC+]: future ἀνοίξω[Refs 5th c.BC+]: aorist ἀνέῳξα[Refs 5th c.BC+]participle ἀνεῴξας [Refs]; also ἤνοιξα[Refs 5th c.BC+] and in late Prose; Ionic dialect ἄνοιξα[Refs 5th c.BC+]; poetry ἀνῷξα[Refs 3rd c.BC+] M.: perfect ἀνέῳχα[Refs 4th c.BC+]: pluperfect ἀνεῴγει[Refs 5th c.BC+]:—passive, ἀνοίγνῠμαι [Refs 5th c.BC+]: late future ἀνοιχθήσομαι[LXX+5th c.BC+]: perfect ἀνέῳγμαι[Refs 5th c.BC+]; later ἤνοιγμαι (δι-) best reading in [Refs 5th c.BC+]; pluperfect ἀνέῳκτο[Refs 5th c.BC+](perfect [Refs] is used in passive sense in [Refs 5th c.BC+], and later Prose, as [NT+1st c.AD+] (though he condemns it [Refs]; but in Attic dialect, only [Refs 4th c.BC+]…
Read the full entry →ἀνοίγω
anoigo
from 303 and oigo (to open); to open up (literally or figuratively, in
various applications):--open.
see GREEK for 303
ἀνοίγω
v.
I open
Verb-AAM-2S — Verb · aorist · active · imperative · second person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Singular
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
78 occurrences in the New Testament, rendered 23 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 78 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 82 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.
„ἰδὼν δὲ κύριος ὅτι μισεῖται Λεία, ἤνοιξε τὴν μήτραν αὐτῆς, Ῥαχὴλ δὲ ἦν στεῖρα" (Gen.
ἔπειτα τῆς λάρνακος περὶ ἄκραν τινὰ ὄρους σταθείσης κατὰ τὴν Ἀρμενίαν συνεὶς ὁ Νῶχος ἀνοίγει τʼ αὐτὴν καὶ θεασάμενος γῆν βραχεῖαν περὶ αὐτὴν ἐπὶ χρηστοτέρας ἤδη γεγονὼς ἐλπίδος ἠρέμει.
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…
καὶ τῶν μετόχων τόποι καὶ ἐπί τι μέρος κοινὴ εἴσοδος καὶ ἔξοδος εἰς ἣν ἀνέῳγεν θύρα, βορρᾶ ῥύμη βασιλικὴ, λιβὸς τοῦ προγεγραμμένου Κατοίτου τοῦ Μεγχείους καὶ τῶν μετόχων οἰκία
Γερμανικοῦ χωρὶς πάσης ὑπερθέσεως· ἐὰν δὲ μὴ ἀποδῶ καθὰ γέγραπται ἐξεῖναι σοὶ διὰ σεαυτοῦ ἀνοῖξαι τὸν οἶκον καὶ πωλεῖν τὸ νίτρον κατὰ τὴν πολιτευομένην τούτου τιμὴν καὶ μεταλαβεῖσθαι τὸ
ὧν κεκλήρωνται θύρας καὶ φῶτα θυρίδων τρία , τὸν δὲ Ὧρον Τεσενούφεως ἑαυτῶι ἀνοίγειν … υ κεκλη … … … υ … δ … σειτητην ἀπὸ νότου κατʼ
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1DP — Personal pronoun · first person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-1DP Part of Speech: Personal pronoun Person: first Case: Dative Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.