Matthew 26:22 — Word Study
N1904καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος αὐτῶν· μήτι ἐγώ εἰμι, κύριε;¶
BSAAndkai being grievedlupeō▸ [exceedingly, very, sorrowful, troubled] exceedinglysphodra they beganarchomai▸ to saylegō▸ to Himautos one eachhekastos of them:autos surely not evermēti I myselfegō [the speaker] is it,eimi▸ [is it not possible that] Lord?kurios [Master, God]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| λυπούμενοι | being grieved | Verb, present, passive |
| σφόδρα | exceedingly | Adverb |
| ἤρξαντο | they began | Verb, aorist, middle |
| λέγειν | to say | Verb, present, active |
| αὐτῷ | to Him | Personal pronoun, dative, singular |
| εἷς | one | |
| ἕκαστος | each | Adjective, nominative, singular |
| αὐτῶν· | of them: | Personal pronoun, genitive, plural |
| μήτι | surely not ever | Particle, interrogative |
| ἐγώ | I myself | Personal pronoun, first person, nominative |
| εἰμι, | is it, | Verb, present, active |
| κύριε;¶ | Lord? | Noun, vocative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They were deeply grieved and began to ask Him one after another, “Surely not I, Lord?” |
| KJV | And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? |
| ASV | And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord? |
| YLT | And being grieved exceedingly, they began to say to him, each of them, 'Is it I, Sir?' |
| WEB | They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?” |
| BBE | And they were very said, and said to him, one by one, Is it I, Lord? |
Where they part company is λυπούμενοι — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases and a direct speech component, clearly showing the disciples' emotional state and their response.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectλυπέω
verbλυπέω
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 26:22
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 Last Suppergenerated
Matthew 26:22 describes a pivotal moment during the Last Supper, where Jesus reveals that one of His disciples will betray Him. This revelation causes deep sorrow among the disciples, who each begin to question whether they themselves are the betrayer. This moment highlights the gravity of the situation and the emotional turmoil faced by those closest to Jesus, as seen in parallel accounts in Mark 14:19 and Luke 22:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 14:19–20 | They began to be grieved and to ask Him one after another, “Surely not I?” |
| 2 | Luke 22:23 | Then they began to question among themselves which of them was going to do this. |
| 3 | John 13:22–25 | The disciples looked at one another, perplexed as to which of them He meant. |
| 4 | John 21:17 | Jesus asked a third time, “Simon son of John, do you love Me?” Peter was deeply hurt that Jesus had asked him a third time, “Do you love Me?” “Lord, You know all things,” he replied. “You know I love You.” Jesus said to him, “Feed My sheep. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — λυπούμενοι, lupeōgenerated
The word λυπούμενοι is a present passive participle of λυπέω, which means 'to grieve' or 'to cause sorrow.' It describes the disciples in a state of ongoing grief, indicating that their sorrow is not just momentary but deeply felt.
The passive form suggests that the disciples are experiencing grief imposed upon them by the situation, rather than it being an internal choice. This reflects their emotional response to Jesus' announcement, showing their concern and fear of betrayal.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase reads deeply grieved, which is echoed in the KJV and ASV with exceeding sorrowful. The emotional weight of the moment is consistently captured across these translations.
However, the YLT uses being grieved exceedingly, emphasizing the ongoing nature of their sorrow, while the WEB opts for exceedingly sorrowful with a slightly different phrasing. The BBE simplifies it to very sad, which may lose some of the intensity of the original Greek.
Sentence Structuregenerated
The main finite verb in the verse is ἤρξαντο, they began, which governs the actions of the disciples. It connects to two phrases: the participial phrase λυπούμενοι, being grieved, and the infinitive phrase λέγειν, to say, which describes what they began to do.
The structure shows that the disciples' grief prompts them to take action, leading to their questioning of Jesus. The use of participles and infinitives in Greek allows for a fluid connection between their emotional state and their response.
Septuagint Backgroundgenerated
λυπέω appears in the Septuagint, often translating Hebrew words associated with sorrow or distress. It connects to terms like חָרָה (to burn with anger) and קָצַף (to be wroth), indicating a range of emotional responses.
This background enriches the understanding of the disciples' grief, as it aligns with the broader biblical theme of sorrow in the face of betrayal or loss.
In plain words — the whole versegenerated
Matthew 26:22 shows the disciples reacting to Jesus' announcement of betrayal. They are deeply saddened and each asks Him if they are the one who will betray Him. This moment reveals their concern and fear, reflecting their close relationship with Jesus.
Frequently Asked Questionsgenerated
It indicates that they felt profound sorrow and distress upon hearing Jesus' prediction of betrayal, showcasing their emotional investment in their relationship with Him.
Their questioning reflects their self-doubt and concern for their loyalty to Jesus, highlighting the gravity of the situation and their fear of failing Him.
This moment foreshadows the betrayal by Judas Iscariot and emphasizes the tension and fear present among the disciples, as they grapple with the possibility of betrayal within their ranks.
Their reaction teaches us about the importance of self-examination and the emotional weight of our actions, especially in our relationships with others.
Reflection Questionsgenerated
- How do I respond when I am faced with difficult truths about myself or my actions?
- In what ways can I ensure that I remain loyal and faithful in my commitments?
- How can I better understand the emotions of those around me, especially in times of distress?
- What steps can I take to cultivate a deeper relationship with Jesus, similar to the disciples' connection with Him?
The early church on this verse — how the Fathers read it
Early church commentators reflect on the disciples' sorrow and the implications of their questioning, highlighting their innocence and the gravity of betrayal.
Perhaps someone will ask: If the twelve apostles all had clean consciences (that is, if they were all innocent of any act of betrayal against the teacher), why were they "sorrowful" at the news that he would be betrayed,Early Church Fathers on Matthew 26 →
Some one may argue, (e. g. The Ebionites) that because Jesus kept the Passover with Jewish observances, we ought to do the same as followers of Christ, not remembering that Jesus was made under the Law,Early Church Fathers on Matthew 26 →
And greatly saddened, they began to each say: Am I the one, Lord? And certainly the eleven apostles knew that they had not thought anything like that against the Lord: but they believed more in their teacher than in themselves,Early Church Fathers on Matthew 26 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 26:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they were exceeding sorrowful,.... Partly that Christ should be betrayed at all, into the hands of his enemies, by whom they knew he would be ill used; and partly, that so vile an action should
Read John Gill on Matthew 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? For the exposition, see the notes at Luke 22:7-23.
Read Robert Jamieson on Matthew 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? Ver. 22. And they were exceeding sorrowful] Not joyful (as some would have been) to find out other men’ s faults, and to exagitate them. Not only those that make, but that love lies, yea, or unseasonable truths in this kind, are shut out of heaven among dogs and devils, Revelation 22:15. Lord, is it I?] He puts them all to a search, before the sacrament. Let "a man therefore examine himself," &c., 1 Corinthians 11:28; who knows the error of his life? saith David, Psalms 19:12. In our hearts are volumes of corruptions, in our lives infinite erratas. Socrates would say, when he saw one drunk, or…
Read John Trapp on Matthew 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) They were exceeding sorrowful.—St. John (John 13:22) describes their perplexed and questioning glances at each other, the whisper of Peter to John, the answer of our Lord to the beloved disciple, announcing the sign by which the traitor was to be indicated. All this passed apparently as a by-play, unheard or unheeded by the other disciples. It was followed by the hands of the Master and the Traitor meeting in the dish (probably that which contained the conserve of fruit above referred to); and dipping a piece of the unleavened bread in the syrup, the One gave it to the other. The signal was, of course, understood by Peter and John, but probably not by the others.
Read Charles John Ellicott on Matthew 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. They were exceeding sorrowful] That is, the eleven who were innocent; and the hypocritical traitor, Judas, endeavoured to put on the appearance of sorrow. Strange! Did he not know that Christ knew the secrets of his soul! Or had his love of money so far blinded him, as to render him incapable of discerning even this, with which he had been before so well acquainted?
Read AdamClarke on Matthew 26 →CambridgeThe Cambridge Bible for Schools and Colleges22. they were exceeding sorrowful] St John (John 13:22) has the graphic words “then the disciples looked on one another, doubting of whom he spake.” It is this moment of intense and painful emotion which Leonardo da Vinci has interpreted by his immortal picture, so true to the spirit of this scene, so unlike the external reality of it.
Read Cambridge on Matthew 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Lord, is it I? — It is an interesting point that each one thought at the moment, not of his neighbour, but of himself.
Read Daniel Denison Whedon on Matthew 26 →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
They were deeply grieved and began to ask Him one after another, “Surely not I, Lord?”
They were exceedingly sorrowful, and each began to ask him, “It isn’t me, is it, Lord?”
They were deeply grieved and began to ask Him one after another, “Surely not I, Lord?”
They became greatly distressed and each one began to say to him, “Surely not I, Lord?”
Tyndale line
And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?
And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord?
And they were exceeding sorrowful, and began to say unto him every one, Is it I, Lord?
And they were exceeding sorrowful, and began every one of them to say to him, Lord, is it I?
And they were exceeding sorowfull, and began euery one of them to say vnto him, Is it I, Master?
Strictly literal
And being exceedingly grieved they began to say to him, each of them, Is it I, Lord?
And being grieved exceedingly, they began to say to him, each of them, 'Is it I, Sir?'
And being grieved exceedingly, they began to say to Him, each of them, “Is it I, Lord?”
They were very sorrowful, and each one began to ask him, “Surely not I, Lord?”
From the Latin
And they being very much troubled, began every one to say: Is it I, Lord?
Simplified
They were extremely upset. One after the other they asked him, “Lord, it's not me, is it?”
And they were very said, and said to him, one by one, Is it I, Lord?
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et contristati valde, cperunt singuli dicere : Numquid ego sum Domine ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܪܝܬ ܠܗܘܢ ܛܒ ܘܫܪܝܘ ܠܡܐܡܪ ܠܗ ܚܕ ܚܕ ܡܢܗܘܢ ܠܡܐ ܐܢܐ ܡܪܝ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος — μήτι ἐγώ εἰμι, κύριε;¶
The standard critical text of the New Testament.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος — μήτι ἐγώ εἰμι, κύριε;¶
The previous edition, still widely cited.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος — μήτι ἐγώ εἰμι, κύριε;¶
The Society of Biblical Literature edition, freely licensed.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος — μήτι ἐγώ εἰμι, κύριε;¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος — μήτι ἐγώ εἰμι, κύριε;¶
An independent critical text built from the oldest witnesses then known.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ εἷς ἕκαστος — μήτι ἐγώ εἰμι, κύριε;¶
A recent critical edition following documentary evidence closely.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ — ἕκαστος αὐτῶν· μήτι ἐγώ εἰμι, κύριε;¶
The reading of the majority of surviving manuscripts.
καὶ λυπούμενοι σφόδρα ἤρξαντο λέγειν αὐτῷ — ἕκαστος αὐτῶν· μήτι ἐγώ εἰμι, κύριε;¶
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 |
|---|---|---|
| εἷς one | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| αὐτῶν· of them: | 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 26:22
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
λυπέω is built from the root λύπη and means to distress or grieve. It covers a range of meanings from causing pain to experiencing sorrow, both in body and mind. The New Testament uses it in various contexts, such as in 2 Corinthians 2:2 and Matthew 17:23. Mounce notes its use to indicate causing grief, while Abbott-Smith highlights its passive forms.
λυπέω, -ῶ
(< λύπη),
[in LXX for חרה, etc.;]
to distress, grieve, cause pain or grief: c. acc. pers., II Co 2:2, 5 7:8; pass., Mt 14:9 17:23 18:31 19:22 26:22, Mk 10:22 14:19, Jo 16:20 21:17, Ro 14:15, II Co 2:4, I Th 4:13, I Pe 1:6; λ. καὶ ἀδημονεῖν, Mt 26:37; opp. to χαίρειν, II Co 6:10; κατὰ θεόν, II Co 7:9, 11; τ. πνεῦμα τ. ἅγιον, Eph 4:30 (cf.…
λυπέω, -@; 1 aor. ἐλύπησα: pf. λελύπηκα ; Pass., pres. λυποῦμαι; 1 aor. ἐλυπήθην; fut. λυπηθήσομαι; (λύπην); [fr. Hes. down]; to make sorrowful; to affect with sadnese, cause grief; to throw into sorrow: τινά, 2 Co. ii. 2, 6; vii. 8; pass., Mt. xiv. 9; xvii. 23; xviii. 31; xix. 22; Xvi 22; Mk. x. 22; xiv.19; Jn. xvi. 20; xxi.17; 2Co. ©" Aveavias ii. 4; 1 Th. iv. 13; 1 Pet.i.6; joined with ἀδημονεῖν, Mt. xxvi. 37; opp. to χαίρειν, 2 Co. vi. 10; κατὰ θεόν, in a manner acceptable to God [cf. W. 402 (375) ], 2 Co. vii. 9,11; in a wider sense, to grieve, offend: τὸ πνεῦμα τὸ ἅγιον, Eph. iv. 30 (see πνεῦμα, 4 a. fin.) ; to make one uneasy, cause him a scruple, Ro. xiv.15. [Come.: συλλυπέω. Syn. see θρηνέω, fin.]
λυπέω. A few exx. of this common verb should suffice—P Grenf II. 36° (B.C. 95) μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι, ‘do not grieve over the departed,” BGU IV. 1079° (A.D. 41) = Se/ections, p. 39) λοιπὸν οὖν ἔλαβον παρὰ το(ῦ) “ApaBos τὴν ἐπιστολὴν καὶ ἀνέγνων καὶ ἐλυπήθην, “finally then I received the letter from the Arabian, and I read it and was grieved.” P Oxy I. 1158 (letter of condolence—ii/A.D.) (= Sedectzons, p- 96) οὕτως ἐλυπήθην καὶ ἔκλαυσα ἐπὶ τῶι εὐμοίρωι ὡς ἐπὶ Διδυμᾶτος ἔκλαυσα, “1 grieved and wept as much over the blessed one as I wept for Didymas,’’ 7d. XII. 14814 (early ii/A.D.) ὥστε μὴ λοιποῦ. λείαν δ᾽ ἐλοιπήθην ἀκούσας ὅτι ἤκουσας" οὐ γὰρ δεινῶς ἠσθένησα, ““ 50 do not grieve about me. I was much grieved to hear that you had heard about me, for I was not seriously ill” (Edd.)—a reassuring letter from a soldier to his mother, BGU I. 24617®. (ii/iii A.D.) Kal περὶ ‘“Eppidvns…
Read the full entry →λυπέω (lupeō) — to grieve.
λῡπ-έω,
(λύπη) grieve, vex, whether in body or mind, τινα [Refs 8th c.BC+]; opposed to εὐφραίνειν, [Refs 5th c.BC+]; [ὁ θώραξ] λυπεῖ distresses by its weight, [Refs 5th c.BC+]: c.neuter adjective, λυπεῖν μηδὲν αὑτόν [Refs 5th c.BC+]: with participle, ἐλύπει αὐτὸν ἡ χώρα πορθουμένη [Refs 5th c.BC+]; οὐδὲν ἐλύπησεν [αὐτό], ὥστε μή.. does no harm.., [Refs 5th c.BC+]; οὐδένα λυπήσας or -ασα, as formula in epitaphs, [Refs]
2. absolutely, cause pain or grief, ἄγαν γε λυπεῖς [Refs 5th c.BC+]
3. in historical writers, of cavalry and light troops, harass, annoy an army by constant attacks, [Refs 5th c.BC+]
λυπέω
lupeo
from 3077; to distress; reflexively or passively, to be sad:--cause
grief, grieve, be in heaviness, (be) sorrow(-ful), be (make) sorry.
see GREEK for 3077
λυπέω
v.
I pain, grieve, vex
λυπέω lypeō 26x
to occasion grief or sorrow to, to distress, 2 Cor. 2:2, 5; 7:8; pass. to be grieved, pained, distressed, sorrowful, Mt. 17:23; 19:22; to aggrieve, cross, vex, Eph. 4:30; pass. to feel pained, Rom. 14:15
λυπέω to give pain to, to pain, distress, grieve, vex, annoy, Hdt., Trag., etc.; ἡ θώραξ λ. distresses by its weight, Xen.:—absol. to cause pain or grief, Soph.
of marauders, to harass, annoy by constant attacks, Hdt., Thuc., etc.
Pass. with fut. mid. to be pained, grieved, distressed, Theogn., etc.; μὴ λυπέεο be not distressed, Hdt.:—c. acc. cogn., λύπας λυπεῖσθαι Plat.:—also c. acc. rei, to grieve about a thing, Soph.:—absol. to feel pain, Eur., etc.
Verb-PPP-NPM — Verb · present · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PPP-NPM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Plural Gender: Masculine
26 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 26 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 20 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 δέ γε αἴσθησις αἰεὶ λυπεῖται καὶ στένει καὶ τίκτει μετ’ ὀδύνης καὶ ἀλγηδόνων ἀνηκέστων τὸ αἰσθάνεσθαι, ὡς καὶ αὐτός φησιν·
καὶ χρόνου τριβομένου, τεσσαράκοντα γὰρ ἡμέρας διήγαγεν ἀπʼ αὐτῶν, δέος εἶχε τοὺς Ἑβραίους, μή τι Μωυσῆς πάθοι, καὶ τῶν συντυχόντων δεινῶν οὐκ ἔστιν ὃ οὕτως ἐλύπησεν αὐτούς, ὡς τὸ νομίζειν Μωυσῆν ἀπολωλέναι.
καὶ ἐλυπήθη Κάϊν λίαν καὶ συνέπεσεν τῷ προσώπῳ αὐτοῦ.
χως καὶ ἱλαρῶς εὐφραίνεσθαι. καὶ γὰρ ὧδε καλῶς ἐστιν. ἐὰν γὰρ ὑμεῖς λυπῆσθε ἐγὼ ἀδημονῶ. ἐργασίαν οὖν δώσεις ἐρωτῆσαι φίλον μου ἐπʼ Ἀλεξανδρείας ἵνα διʼ αὐτοῦ μοι
πεποίηκε πέρυσι. ἀφίωκα αὐτὰ ἐν Ἀλεξανδρείᾳ ἕως τῆς δευτέρας ἀναγωγῆς. καὶ ἠσθένηκεν. ἐθλίβην λυπηθείς ὑπʼ αὐτοῦ, ἐχάρην ὅλως ὅτι ἔζηκεν. πεπιάκαμεν αὐτὸν παρακαλοῦντες ὅτι ἀνάγευσαι Ἀλεξανδρείας, καὶ λέγει
παρέλαβον παρὰ Τίλεως, ὅτι πείθοντός σε οὐκ ἐστρατεύσω εἰς κλάσσαν, καὶ ἐποίησα δύο ἡμέρας λυπούμενος. λοιπὸν οὖν βλέπε, μὴ πεισθῇς, καὶ οὐκέτι ἔσει μου υἱός. οἶδας, ὅτι πᾶν ῥᾴδιον
The Greek word σφόδρα (transliterated as sphodra) is an adverb meaning 'very much' or 'exceedingly.' It is derived from the adjective σφοδρός (violent, excessive) and is used with verbs and adjectives in various contexts, including several New Testament verses. The word emphasizes intensity or degree, appearing in passages like Matthew and Acts.
σφόδρα (properly neut. plur. of σφοδρός, vehement, violent), fr. Pind. and Hdt. down, exceedingly, greatly : placed after adjectives, Mt.ii.10; Mk. xvi.4; Lk. xviii. 23; Rev. xvi. 21; with verbs, Mt. xvii. 6, 23; xviii. $1; xix. 25; xxvi. 22; xxvii. 54; Acts vi. 7.
σφόδρα, ‘‘creatly,’’ ‘exceedingly ᾿᾿: (a) with verbs—P Oxy IV. 70571 (A.D. 200-2) κῶμαί τινες. . . σφ[ό]δρα ἐξησθένησαν, “certain villages are utterly exhausted,” owing to public burdens, 24. I. 4117 (iii/iv A.D.) ἐπὶ τούτῳ σφόδρα χαίρω, 76. XIV. 1680! (iii/iv A.D.) ἀκούω ὅτι σφόδρα ᾿Ἡράκλειος © viv ἐπίτροπος ἵητεῖ oe, “1 hear that Heraclius the present overseer is vigorously searching for you’’ (Edd.), and PSI VII. 82724 (iv/a.p.) σφόδρα Θεῶνα φιλῶ : (b) with adjective—P Cairo Zen I. 590608 (B.c. 257) σφόδρα ὀλίγου χρόνου. For the adj. σφοδρός see P Tebt II. 2727 (late ii/A.D.) ϑί[ψο]ς . . . σφοδρόν, BGU IV. 10241 19 (iv/v A.D.) σφοδρὰν (/. σφοδρὸν) ἔρωτα.
σφόδρα (sphodra) — very.
σφόδρ-ᾰ,
adverb, properly neuter plural of σφοδρός, very much, exceedingly:
I. with Verbs, ἐμήδιζον γὰρ σ. [Refs 5th c.BC+]; καὶ σ. πείθει persuades them too well, [Refs]; σ. λέγειν with vehemence, [Refs 5th c.BC+]; σ. κολάζειν severely, [Refs 5th c.BC+]; σ. ὁρίσασθαι exactly, [Refs 5th c.BC+]; σ. χαίρω I am exceedingly glad, [Refs 3rd c.AD+]
I.2. with adjectives, σ. ὑπέρτεροι far superior, [Refs 5th c.BC+]; μισόδημον σ. [Refs 5th c.BC+]; ἁλμυρὸν σ. [Refs 4th c.BC+]; κακοδαίμων σ. [Refs 4th c.BC+]; πολλοῦ σ. at a very high price, very dear, [Refs]; πολλοὶ σ. [Refs 4th c.BC+]; χαρὰ μεγάλη σ. [NT]
σφόδρα
sphodra
neuter plural of sphodros (violent; of uncertain derivation) as
adverb; vehemently, i.e. in a high degree, much:-- exceeding(-ly),
greatly, sore, very.
σφόδρα
Adv
exceedingly, greatly
σφόδρα very, very much, exceedingly, violently, Hdt., Soph., etc.: with Adjs., σφ. ὑπέρτεροι far superior, Pind.; σφ. ἄδικος Plat.:—with a Subst., τὴν σφόδρα φιλίαν id. Plat.
σφόδρα γε, καὶ σφ. γε, in answers, most certainly, id. Plat.
from σφοδρός
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
11 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 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 156 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὁ δὲ θεασάμενος ἣν πρότερον εἶχε δύναμιν καὶ καθ’ ἕξιν ἠρεμοῦσαν νῦν ἀποτέλεσμα καὶ ἐνέργειαν γεγενημένην καὶ κινουμένην, θαυμάζει τε καὶ ἀναφθέγγεται φάσκων ὅτι οὐκ ἔστιν ἀλλοτρία αὑτοῦ, ἀλλὰ σφόδρα οἰκεία·
Οἱ δὲ Νώχου παῖδες τρεῖς ὄντες Σημᾶς καὶ Ἰαφθᾶς καὶ Χαμᾶς ἔτεσιν ἑκατὸν ἔμπροσθεν τῆς ἐπομβρίας γεγονότες, πρῶτοι κατελθόντες ἀπὸ τῶν ὀρῶν εἰς τὰ πεδία τὴν ἐν τούτοις οἴκησιν ἐποιήσαντο, καὶ τοὺς ἄλλους σφόδρα δεδιότας διὰ τὸν κατακλυσμὸν τὰ πεδία…
τη … … … … … … ἀλλήλοις. σὺ γὰρ οὖν σφόδρα … ν … ὑπό τε τῶν ἐν χερσὶ πραγμάτων καὶ τῆς πρὸς τὴν ὑποστροφὴν
μου Ἀνικήτου τοῦ καὶ Ῥεμμίου Αὐρηλίους Α … … καὶ Ῥέμμιον καὶ Αὐρηλίαν Εὐδαιμονίδα σφόδρα κομιδῇ ἀπόρους ἀπολελειμμένους τὴν ἀξίωσιν ποιοῦμαι ᾗ σύνψηφος γένοιτο ἀναγκαιοτάτῃ τυγχανούσῃ καὶ ἡ σὴ
Κλεόπατρος ὁ διασημότατος ἔπαρχος Αἰγύπτου λέγει. τοὺς τὰ πλοῖα κεκτημένους τῆς χρείας αὐτῶν μὴ σφόδρα μετέχειν πυνθάνομαι. διὰ τὸ πρὸς καιρόν τινα … ρεσίας αὐτῶν νομισθείσης α … τοὺς
The Greek word ἄρχω (*archō*) primarily means 'to begin' or 'to rule.' It can denote the act of starting something, often with a genitive case, or the authority to lead or govern. In the New Testament, it appears in contexts related to leadership (e.g., Mark 10:42) and beginning actions (e.g., Matthew 4:17). The lexicons do not show significant disagreement on its meanings.
ἄρχω,
[in LXX for חלל, משׁל, etc.;]
to begin.
ἄρχω ; [fr. Hom. down]; to be first. 1. to be the first to do (anything), to begin, —a sense not found in the Grk. Bible. 2. to be chief, leader, ruler: twos [B. 169 (147) ], Mk. x. 42; Ro. xv. 12 (fr. Is. xi. 10). See ἄρχων. Mid., pres. ἄρχομαι ; fut. ἄρξομαι (once [twice], Lk. xiii. 26 [but not Tr mrg. WH mrg.; xxiii. 30]); 1 aor. ἠρξάμην; to begin, make a beginning: ἀπό twos, Acts x. 37 [B. 79 (69); ef. Matth. § 558]; 1 Pet. iv. 17; by brachylogy ἀρξάμενος ἀπό τινος ἕως τινός for, having begun from some person or thing (and continued or continuing) to some person or thing: Mt. xx.8; Jn. viii. 9 [i.e. Rec.]; Acts i. 22; ef. W. § 66, 1 c.; [B. 374 (320)]; ἀρξάμενον is used impers. and absol. a beginning being made, Lk. xxiv. 27 (so in Hadt. 3, 91; cf. W. 624 (580) ; [B. 374 sq. (321)]); carelessly, ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων προφητῶν διηρμήνευεν for, beginning from Moses he…
Read the full entry →ἄρχω (archō) — be first.
ἄρχω,
Epic dialect infinitive ἀρχέμεναι[Refs 8th c.BC+]imperfect ἦρχον[Refs]; Doric dialect ἆρχον[Refs 5th c.BC+]: future ἄρξω[Refs 8th c.BC+]aorist ἦρξα, Epic dialect ἄρξα[Refs 8th c.BC+]: perfect ἦρχα[Refs 1st c.AD+]:—middle, [Refs 8th c.BC+]; non-thematic participle ἄρχμενος[Refs 3rd c.BC+]: imperfect, [Refs 8th c.BC+]future ἄρξομαι (in middle sense, see below) [Refs 8th c.BC+]; Doric dialect ἀρξεῦμαι[Refs 3rd c.BC+]: aorist ἠρξάμην[Refs 8th c.BC+] —passive, perfect ἦργμαι only in middle sense, see below [Refs]: aorist ἤρχθην, ἀρχθῆναι[Refs 5th c.BC+]:—to be first,
I. in Time, begin, make a beginning, active and middle (in [Refs 8th c.BC+]to be the aggressor, [Refs 5th c.BC+]; π. ἄρχεσθαι to begin one's operations, [Refs 5th c.BC+]; ἄρχειν…
ἄρχω
archo
a primary verb; to be first (in political rank or power):--reign
(rule) over.
ἄρχω
v.
I reign, rule
ἄρχω archō 86x
(1) pr. (act.) to be first; to rule, Mk. 10:42; Rom. 15:12 (2) mid. to begin, Mt. 4:17; to take commencement, Lk. 24:27; 1 Pet. 4:17
ἄρχω pf. pass. ἦργμαι only in mid. sense in pass. sense:— to be first,
of Time, to begin, make a beginning, both in Act. and Mid.:
c. gen. to make a beginning of, πολέμοιο, μάχης, etc., Hom.; so Hdt. and attic:—Mid. also in a religious sense, like ἀπάρχεσθαι, ἀρχόμενος μελέων beginning the sacrifice with the limbs, Od.; ἄρχειν σπονδῶν Thuc.
c. gen. also to begin from or with, ἐν σοὶ μὲν λήξω σέο δ᾽ ἄρξομαι Il.; so, ἄρχεσθαι ἔκ τινος Od.; ἀρξάμενοι ἀπὸ παιδίων even from boyhood, Hdt.
c. gen. rei et dat. pers., ἄρχ. θεοῖς δαιτός to make preparations for a banquet to the gods, Il.; τοῖσι δὲ μύθων ἦρχε id. Il., etc.
Verb-AMI-3P — Verb · aorist · middle · indicative · third person · pluralaorist middle indicative — a completed action, viewed as a whole.
V-AMI-3P Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Indicative Person: third Number: Plural
86 occurrences in the New Testament, rendered 18 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
Counted over the 74 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.
δίκαιον γὰρ τὸ μὲν κρεῖττον ἄρχειν ἀεὶ καὶ πανταχοῦ, τὸ δὲ χεῖρον ἄρχεσθαι·
καὶ Μωυσῆς, ἄρχειν γὰρ μάχης οὐ συνεβούλευσεν ὁ θεὸς χρωμένῳ, τὴν δύναμιν ὑπανῆγε διὰ τῆς ἐρήμου ἐκπεριιών.
τίς οὖν ὁ δυνάμενος νῦν ἄρχειν θηρίων ἤ ἰχθύων ἤ πετεινῶν τοῦ οὐρανοῦ;
ον καίτοι τῶν τοιούτων κεκωλυμένων δημοσίοις πράγμασι προσιέναι. ἴσθι γε καὶ κωμοστρατηγεῖν, τουτέστιν ἄρχειν, καὶ κωμῶν κακοήθους ἐᾶν τοὺς ἐλευθέρους τύπτειν καὶ παίειν καὶ μαστιγοῦν. τῶν οὖν τοιούτων
τινες ἑκούσιοι ὑπεσχήμενοι, μετʼ ἐκείνους γυμνασιαρχεῖν, ἐὰν δὲ μὴ ὦσι, μετὰ τὸν νῦν γυμνασίαρχον ἀρχεῖν ?. ἄλλο ἐπὶ τοὺς θανόντας· Ἀρτεμιδώρου προσαχθέντος Σαραπίων νεώτερος ῥήτωρ εἶπεν· ὁ ἡμέτερος πατὴρ
πρὸς μόνον … … υρης τω … … … ους τρια … … ω Αρχω … … ὄρος, λιβὸς … … υ Σαραπ … … υ παρα
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-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
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
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DSM — Personal pronoun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
P-DSM Part of Speech: Personal pronoun Case: Dative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 336 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 444 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
The Greek word ἕκαστος (i.e., *hekastos*) means 'each' or 'every.' It is often used with nouns, as in Luke 6:44, or can stand alone, as seen in Acts 4:35. The word can also appear in plural forms or with partitive genitives, indicating individual members of a group. There is some variation in how lexicons present its usage, particularly regarding its grammatical constructions.
ἕκαστος, -7, -ov, Sept. for wx, [fr. Hom. down], each, a. joined to a substantive: ἕκαστον δένδρον, Lk. vi. 44; ἑκάστῳ στρατιώτῃ, Jn. xix. 23; κατὰ μῆνα ἕκαστον, every month, Rev. xxii. 2 [not Ree.]; καθ᾽ ἑκάστην ἡμέραν, Leb. iii. 13; ef. W. 111 (106); B. § 127, 30. preceded by εἷς, Lat. unusquisque, every one: with a substantive, Eph. iv. 16; Rev. xxii. 2 Ree. b. used substantively: Jn. vii. 53 [Rec.]; Acts iv. 35; Ro. ii. 6; Gal. vi. 4, ete.; once plur. ἕκαστοι : Rev. vi. 11 Ree. With a partitive genitive added: ἡμῶν, Ro. xiv. 12; ὑμῶν, Lk. xiii. 15; 1 Co. 1. 12; Heb. vi. 11; αὐτῶν, Jn. vi. 7 [ἢ ΟἹ; τῶν σπερμάτων, 1 Co. xv. 38. εἷς ἕκαστος, every one (see εἷς, 4 b.): without a partit. gen., Acts xx. 31; Col. iv. 6; with a partit. gen., Lk. iv. 40; Acts ii. 3; xvil. 27; 1 Co. xii. 18, ete. €xaoros, when it denotes individually, every one of many, is often added appositively to nouns…
Read the full entry →ἕκαστος. P Fay 915 (A.D. 99) ἕκαστα ποιήσω καθὼς πρόκιται, 20. τοοῦ (A.D. 99) μετὰ κυρίων ἑκάστ[η]ς τοῦ ἀνδρός, “with their respective guardians their husbands” (Edd.), P Oxy X. 127874 (A.D. 214) ἕκαστον δὲ μέρος π[α]ραδοῦν[αι ἑϊκατέpw, ‘‘each party is to deliver to the other” (Edd.), 74. VI. 8861 (a magical formula—iii/a.p.) émlyp(aov) ἐν ἑκάστῳ τῶν φύλλων τὰ τῶν θεῶν ὀνόματα. The phrase καθ᾽ éxaστην ἡμέραν, as in Heb 315, is common, e.g. P Fay 130° (iii/A.D.), and similarly καθ᾽ ἕκαστον μῆνα, καθ᾽ ἕκαστον ἔτος. For εἷς ἕκαστος, see P Tebt II. 3071 (A.D. 198) € ἐξεδό(θησαν) ἑνὶ ἑκάστῳ, “5 copies were issued, one to each one” (Edd.).
ἕκαστος (hekastos) — each.
ἕκαστος, η, ον,
each, opposed to the whole body, [Refs 8th c.BC+] they went home each to his own house,[Refs 5th c.BC+]; so in Attic dialect, [Refs 5th c.BC+]: singular in apposition with plural Noun or pronoun, which expresses the whole, Τρῶας δὲ τρόμος αἰνὸς ὑπήλυθε γυῖα ἕκαστον [Refs 8th c.BC+]; αἱ ἄλλαι πᾶσαι [τέχναι] τὸ αὑτῆς ἑκάστη ἔργον ἐργάζεται [Refs 5th c.BC+]; ὅστις ἕκαστος every one which.. (nisi to be read ὥς τις), [Refs 8th c.BC+]
2. the Article is sometimes added to the substantive (so regularly in earlier Attic dialect Inscrr., [Refs] every single day, [Refs 5th c.BC+]: also following the substantive, κατὰ τὸν οξπλίτην ἕκαστον [Refs 5th c.BC+]
ἕκαστος
hekastos
as if a superlative of hekas (afar); each or every:--any, both, each
(one), every (man, one, woman), particularly.
ἕκαστος, η, ον
Adj
each, every one
ἕκαστος ἕκαστος, η, ον every, every one, each, each one, Lat. quisque, Hom., etc.; the sg. is often joined with a pl. Verb, ἔβαν οἴκονδε ἕκαστος they went home every one of them, Il.; ἕκαστος ἐπίστασθε Xen.:—the sg. is also put in apposition with a pl. Noun, Τρῶας ἕκαστον ὑπήλυθε τρόμος (for Τρώων ἕκαστον) fear seized them every one, Il.
in pl. all and each one, Hom.
more definitely, εἷς ἕκαστος, Lat. unusquisque, every single one, Hdt., etc.:— καθ᾽ ἕκαστον singly, by itself, Lat. singulatim, Plat., etc.
ὡς ἕκαστοι each by himself, Hdt., etc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
82 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 82 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 179 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις ἔστω Ναομσήσι ἐκ τοῦ Ψενθώτου καὶ
τάλαντα ε Β ἡμιόλιον καὶ τοῦ ὑπερπεσόντος χρόνου τόκους διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον. ἔγγυοι ἀλλήλων εἰς ἔκτεισιν τῶν διὰ τοῦ δανείου τούτου πάντων αὐτοὶ οἱ δεδανεισμένοι, ἡ
ἀγορᾶι τιμήν, καὶ ἡ πρᾶξις ἔστω Ὥρῳ ἐκ τοῦ δεδανεισμένου καὶ ἐξ ἑνὸς καὶ ἑκάστου αὐτῶν καὶ ἐξ οὗ ἂν αἵρηται καὶ ἐκ τῶν ὑπαρχόντων αὐτῷ πάντων πράσσοντι καθάπερ
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word μήτι is an interrogative particle used to pose questions that expect a negative answer. It is formed from the negation μή and the neuter of τίς. The New Testament uses it in several passages, including Matthew 7:16 and John 4:29, often in contexts of doubt or hesitation.
μή-τι,
interrog. particle,
expecting a negative answer: Mt 7:16 26:22, 25, Mk 4:21 14:19, Lk 6:39, Jo 8:22 18:35, Ac 10:47, II Co 12:18, Ja 3:11; in hesitant questions (v. M, Pr., 170n), μ οὗτός ἐστιν, can this be, Mt 12:23, Jo 4:29; μ. ἄρα, II Co 1:17; on εἰ μήτι (Lk 9:13, cf. Bl., § 65, 6), v.s. εἰ.†
μήτι [so GT WH R (commonly), but μή τε L (exe. 1 Co. vi. 3) Tr (exc. Mt. xxvi. 22, 25; Mk. iv. 21)j, (up and τί), whether at all, whether perchance, an interrogative expecting a negative answer; in a direct question (Germ. doch nicht etwa? [in Eng. generally untranslated: cf. W. § 57,3b.; B. 248 (213)]): Mt. vii. 16; xxvi. 22. 25; Mk. iv. 21; xiv. 19; Lk. vi. 39; Jn. vii. 81 [Β 6]: Vili. 22; xviii. 35; xxi. 5 [here all texts μή re (properly)]; Acts x. 47; 2 Co. xii. 18; Jas. iii. 11 ; μήτι dpa, 2 Co. i. 17; used by one asking doubtfully yet inclining to believe what he asks about (see μήποτε, 3 a.): Mt. xii. 23: Jn pnteye iv. 29. εἶ μήτι, see εἰ, III. 10. μήτιγε (or μήτι ye) see in its place.
μητί. On the translation of μητί in the NT, see Moulton Proleg. p. 170 and Hort ad Jas 34.
μήτι (mēti) — surely not.
Included with: μήτῐς
or μή τις, ὁ, ἡ, neuter μήτῐ, genitive μήτῐνος: (τὶς) old Gr. and Cretan dialect for μηδείς, [Refs 8th c.BC+]; Cretan dialect dative singular μηδιμί [Refs] —hence
1. μήτι or μή τι, adverb, with imperative, and infinitive used imperatively, [Refs 8th c.BC+]: with optative to express a wish, ὄλοιντο μή τι πάντες [Refs 5th c.BC+]
2. after Verbs of fear or doubt, [Refs 8th c.BC+]
3. in direct questions, μή τί σοι δοκῶ ταρβεῖ; do I.. ? (i.e. I do not), [NT+4th c.BC+]
4. μή τί γε let alone, much less, οὐδὲ στρατιώτης οὗτός γε οὐδενός ἐστιν ἄξιος, μή τί γε τῶν ἄλλων ἡγεμών [Refs 4th c.BC+]; later, not to mention, οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμε; μήτι γε βιωτικά [NT]: with a word between, ὡς.. δώσοντι δίκην, μή τι ποιήσαντί γε [Refs 5th…
μήτι
meti
from 3361 and the neuter of 5100; whether at all:--not (the particle
usually not expressed, except by the form of the question).
see GREEK for 3361
see GREEK for 5100
μήτι
Irg.prt.
if not, unless
Particle-I — Particle · interrogativeparticle — a small word colouring the clause; it does not decline.
PRT-I PaRTicle, disjunctive particle Interrogative
19 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 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
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
μήτι δύνῃ ἰσχυροτέρας ἀποκαλύψεις ὧν ἑώρακας ἰδεῖν;
αφ … … βιας ἐμοῦ ταῦτα πάντα οὐκ ἔγραψα ἐν τῷ πινακιδίῳ … ἐξερχόμενος μήτι δυν … … … … … σαι
κατεχόμενον … ορια τον ζωσ… ον καὶ … οστυ … ου ἐξάκτορα … μητι … ροση … καὶ ἐπὶ τοῦτο αὐτὸ
Φλαουίῳ Φλαουιανῷ … παρὰ Ἀντιοχίας ἰδια … πᾶσι τοῖς ἀδικουμένοις … … ἐπικουρεῖν μήτι γε ἐμοὶ … … νῳ μου νηπίῳ υἱῷ ε … ε … … εἶχον
The first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
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 →ἐγώ (egō) — I/we.
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…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1NS — Personal pronoun · first person · nominative · singularnominative — the one doing it — the subject.
Agrees with anything else marked singular.
P-1NS Part of Speech: Personal pronoun Person: first Case: Nominative Number: Singular
866 occurrences in the New Testament, rendered 25 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-1S — Verb · present · active · indicative · first person · singularpresent active indicative — an action in progress.
V-PAI-1S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: first Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
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·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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