Matthew 26:37 — Word Study
N1904Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
BSAAndkai having taken with [Him]paralambanō▸ [received, accompanied] <the>ho PeterPetros [the rock, a disciple] andkai theho twoduo [a pair] sonsuhios of ZebedeeZebedaios [a fisherman, father of James and John] He beganarchomai▸ to be sorrowfullupeō▸ [grieved, sad] andkai to be deeply distressed.adēmoneō▸ [very, severely, troubled, heavy]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| παραλαβὼν | having taken with [Him] | Verb, second aorist, active |
| τὸν | <the> | Article, accusative, singular |
| Πέτρον | Peter | Noun, accusative, singular |
| καὶ | and | Conjunction |
| τοὺς | the | Article, accusative, plural |
| δύο | two | Adjective, nominative |
| υἱοὺς | sons | Noun, accusative, plural |
| Ζεβεδαίου | of Zebedee | Noun, genitive, singular |
| ἤρξατο | He began | Verb, aorist, middle |
| λυπεῖσθαι | to be sorrowful | Verb, present, passive |
| καὶ | and | Conjunction |
| ἀδημονεῖν.¶ | to be deeply distressed. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He took with Him Peter and the two sons of Zebedee and began to be sorrowful and deeply distressed. |
| KJV | And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. |
| ASV | And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled. |
| YLT | And having taken Peter, and the two sons of Zebedee, he began to be sorrowful, and to be very heavy; |
| WEB | He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. |
| BBE | And he took with him Peter and the two sons of Zebedee, and became sad and very troubled. |
Where they part company is παραλαβὼν — see How Translations Differ.
The sentence is structured around a main verb with a subordinate infinitive phrase describing the emotional state that follows.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectπαραλαμβάνω
verbπαραλαμβάνω
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 26:37
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 Agony in the Gardengenerated
Matthew 26:37 describes a pivotal moment in the life of Jesus as He approaches His crucifixion. In the Garden of Gethsemane, He takes Peter and the two sons of Zebedee, James and John, with Him to share His burden. This scene highlights the emotional weight Jesus carries as He prepares for the suffering ahead, revealing His humanity and the depth of His distress. The context emphasizes the importance of companionship during times of trial, as Jesus seeks the support of His closest friends.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 4:18–21 | As Jesus was walking beside the Sea of Galilee, He saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the sea, for they were fishermen. |
| 2 | Matthew 17:1 | After six days Jesus took with Him Peter, James, and John the brother of James, and led them up a high mountain by themselves. |
| 3 | Matthew 20:20 | Then the mother of Zebedee’s sons came to Jesus with her sons and knelt down to make a request of Him. |
| 4 | Mark 5:37 | And He did not allow anyone to accompany Him except Peter, James, and John the brother of James. |
| 5 | Mark 14:33–34 | He took with Him Peter, James, and John, and began to be deeply troubled and distressed. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — παραλαβὼν, paralambanōgenerated
The word παραλαμβάνω (paralambanō) is a second aorist active participle meaning 'having taken with.' It is built from the prefix παρά (near) and λαμβάνω (to take). This verb emphasizes the act of taking someone or something along with oneself, often implying a personal connection.
In this context, Jesus is not merely taking His disciples along; He is inviting them into His moment of vulnerability. The participle indicates that this action is simultaneous with His emotional state, underscoring the intimacy of the moment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase He took with Him. The KJV and ASV use similar wording, while the YLT specifies having taken.
The translations differ primarily in how they render the verb παραλαβὼν. The majority, including the BSB and KJV, opt for He took, while others like the YLT use having taken. The latter emphasizes the action's continuity with the following verbs.
Sentence Structuregenerated
The main action of the verse is governed by the verb ἤρξατο, He began, which introduces two infinitive phrases describing what He began to do: λυπεῖσθαι (to be sorrowful) and ἀδημονεῖν (to be deeply distressed). This structure shows that His emotional state is central to the narrative.
The verse contains multiple noun phrases: Πέτρον (Peter) and τοὺς δύο υἱοὺς Ζεβεδαίου (the two sons of Zebedee) serve as the objects of the action, indicating whom Jesus took with Him. The organization of these elements reveals the focus on Jesus' relationships during this critical moment.
Septuagint Backgroundgenerated
The verb παραλαβὼν (paralambanō), meaning 'having taken with [Him]', is used in this verse to convey the action of Jesus taking His disciples along with Him. In the Septuagint, this term corresponds to the Hebrew word לָקַח (laqach), which also means 'to take', emphasizing the act of gathering those close to Him.
The word δύο (duo), meaning 'two', aligns with the Hebrew שְׁנַ֫יִם (shenayim), reinforcing the specific number of disciples mentioned. The use of ἤρξατο (archomai), meaning 'He began', and λυπεῖσθαι (lupeō), meaning 'to be sorrowful', connects to the Hebrew roots that express deep emotional states, indicating the gravity of the moment as Jesus experiences sorrow and distress.
In plain words — the whole versegenerated
Matthew 26:37 shows Jesus taking Peter and the sons of Zebedee with Him to pray in the Garden of Gethsemane. He begins to feel deep sorrow and distress, highlighting His humanity and the weight of what is to come.
Frequently Asked Questionsgenerated
Jesus took them to share His burden and seek their companionship during a time of deep emotional distress, illustrating the importance of support in difficult moments.
This reflects His human emotions as He faced the impending suffering of the crucifixion, showing that He experienced real anguish and vulnerability.
We can relate to His experience by recognizing our own moments of distress and the need for companionship and support from others during our struggles.
This passage teaches us about the importance of sharing our burdens with trusted friends and the reality of experiencing deep emotions, even in faith.
Reflection Questionsgenerated
- In what ways can I seek support from others during my own times of distress?
- How does knowing that Jesus experienced deep sorrow affect my understanding of His humanity?
- What can I learn about the importance of companionship from this passage?
- How can I be a source of support for others who are going through difficult times?
The early church on this verse — how the Fathers read it
Early church writers reflect on Jesus' emotional state in the Garden of Gethsemane, drawing lessons from His sorrow.
When we read that the Lord was sad, we must examine everything that was said to find out why he was sad. He previously warned that they would all fall away.Early Church Fathers on Matthew 26 →
And taking with him Peter and the two sons of Zebedee, he began to be sad and sorrowful. What we have said above about the passion and pre-passion is also shown in the present chapter, that the Lord,Early Church Fathers on Matthew 26 →
We have the narratives of the Evangelists, by which we know that Christ was both born of the Blessed Virgin Mary, was seized by the Jews, scourged, crucified, put to death, and buried in a tomb,Early Church Fathers on Matthew 26 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 26:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he took with him Peter, and the two sons of Zebedee,.... James and John, who perhaps were the strongest, and best able to bear the shocking sight, and were his favourite disciples; who were
Read John Gill on Matthew 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. For the exposition, see the notes at Luke 22:39-46.
Read Robert Jamieson on Matthew 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Ver. 37. And he took with him Peter, &c.] He took the same that had seen his glory in the mount, to see his agony in the garden, that they might the better stick to him. Let no man envy others their better parts or places; since they have them on no other condition but to be put upon greater temptations, hotter services. If we could wish another man’ s honour, when we feel the weight of his cares, as David once did of Saul’ s armour, we should be glad to be in our own coat. And very heavy] To faint, or fall away in his soul, to be out of the world, as we say; "He sitteth alone, and keepeth…
Read John Trapp on Matthew 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) He took with him Peter and the two sons of Zebedee.—The favoured three, as before at the Transfiguration, and in the death-chamber in the house of Jairus (Matthew 17:1; Mark 5:37), were chosen out of the chosen. Their professions of devotion justified, as it were, the belief that they, at least, could “watch and pray” with Him. The nearness and sympathy of friends were precious even when personal solitude was felt to be a necessity. And began to be sorrowful and very heavy.—The Greek word for the latter verb occurs only here, in the parallel passage of Mar 14:33, and Philippians 2:26, where it is translated “full of heaviness.” Its primary meaning is thought by some philologists to…
Read Charles John Ellicott on Matthew 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 37. And he took with him Peter and the two sons of Zebedee] That is, James and John; the same persons who had beheld his transfiguration on the mount - that they might contemplate this agony in the light of that glory which they had there seen; and so be kept from being stumbled by a view of his present humiliation. Began to be sorrowful] λυπεισθαι, from λυω, to dissolve - exquisite sorrow, such as dissolves the natural vigour, and threatens to separate soul and body. And very heavy.] Overwhelmed with anguish - αδημονειν. This word is used by the Greeks to denote the most extreme anguish which the soul can feel-excruciating anxiety and torture of spirit.
Read AdamClarke on Matthew 26 →CambridgeThe Cambridge Bible for Schools and Colleges37. Peter and the two sons of Zebedee] See ch. Matthew 17:1 and Mark 5:37. The Evangelist, St John, was thus a witness of this scene; hence, as we should expect, his narrative of the arrest of Jesus is very full of particulars. very heavy] The Greek word conveys the impression of the deepest sorrow; it is used of “maddening grief.”
Read Cambridge on Matthew 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible37. Peter and the two sons of Zebedee — The whole body of the eleven disciples went with our Lord to Gethsemane; but from the entire number he now selects Peter, James, and John, “the elect among the
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
He took with Him Peter and the two sons of Zebedee and began to be sorrowful and deeply distressed.
He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.
He took with Him Peter and the two sons of Zebedee and began to be sorrowful and deeply distressed.
He took with him Peter and the two sons of Zebedee, and became anguished and distressed.
Tyndale line
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled.
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled.
And he took with him Peter, and the two sons of Zebedee, and began to be sorrowful and very heavy.
And hee tooke vnto him Peter, and the two sonnes of Zebedeus, and began to waxe sorowfull, and grieuously troubled.
Strictly literal
And taking with [him] Peter and the two sons of Zebedee, he began to be sorrowful and deeply depressed.
And having taken Peter, and the two sons of Zebedee, he began to be sorrowful, and to be very heavy;
And having taken Peter and the two sons of Zebedee, He began to be sorrowful, and to be very heavy;
He took Peter and the two sons of Zebedee with him and began to become sorrowful and troubled.
From the Latin
And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad.
Simplified
He took Peter and the two sons of Zebedee with him, and he began to suffer agonizing sorrow and distress.
And he took with him Peter and the two sons of Zebedee, and became sad and very troubled.
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 assumpto Petro, et duobus filiis Zebedæi, cpit contristari et mstus esse.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܕܒܪ ܠܟܐܦܐ ܘܠܬܪܝܗܘܢ ܒܢܝ ܙܒܕܝ ܘܫܪܝ ܠܡܬܟܡܪܘ ܘܠܡܬܥܩܘ
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 παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
The standard critical text of the New Testament.
Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
The previous edition, still widely cited.
Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
The Society of Biblical Literature edition, freely licensed.
Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
The edition that turned scholarship toward the earliest manuscripts.
Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
An independent critical text built from the oldest witnesses then known.
Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
A recent critical edition following documentary evidence closely.
Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
The reading of the majority of surviving manuscripts.
Καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 26:37
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
παραλαμβάνω is built from the prefix παρά (near) and the verb λαμβάνω (to take). It generally means to receive or take to oneself, often in a personal or intimate context. In the New Testament, it appears in various contexts, such as receiving teachings (1 Corinthians 11:23) or taking someone along (Matthew 2:13). The lexicons do not show significant disagreement.
παρα-λαμβάνω,
[in LXX chiefly for לקח, also for ירשׁ, etc.;]
c. acc. rei, like παραδέχομαι, correl. to παραδίδωμι, to receive from another: Col 4:17, He 12:28; of the mind, I Co 11:23 15:1, 3, Ga 1:9, Phl 4:9; c. inf., Mk 7:4; seq. παρά, c. gen., Ga 1:12, I Th 2:13 4:1, II Th 3:6; τ. Χριστόν (Lft., in l.), Col 2:6.
Read the full entry →παρα-λαμβάνω ; fut.rapadnyoua, in LT Tr WH -λήμψομαι (Jn. xiv. 3; see M,); 2 aor. παρέλαβον, 3 pers. plur. παρελάβοσαν (2 Th. iii.6 G T L mrg. Tr mre. WH mrg.; cf. δολεόω [yet see WH. App. p. 165]); Pass., pres. παραλαμβάνομαι; 1 fut. παραληφθήσομαι, in LT Tr WH -Anpφθήσομαι (see M,n; Lk. xvii.34-36) fr. Hdt.down; Sept. for np?; 1. to take to [cf. mapa, IV. 1], to take with one’s self, to join to one’s self: τινά, an associate, a companion, Mt. xvii. 1; xxvi.37; Mk. iv. 36; v.40; ix. 2; x. 32; Lk. ix. 10,28; xi. 26; xviii. 31; Acts xv. 39; in pass., Mt. xxiv. 40, 41; Lk. xvii. 34-36; one to be led off as a prisoner, Jn. xix. 16; Acts xxiii. 18; to take with one in order to carry away, Mt. ii. 13 sq. 20 sq.; τινὰ μεθ᾽ ἑαυτοῦ. Mt. xii. 45; xviii. 16; Mk. xiv. 33; παραλαμβάνειν γυναῖκα, to take one’s betrothed to his home, Mt. i. 20, 24; τινά foll. by εἰς w. an ace. of place, to take [and…
Read the full entry →παραλαμβάνω is the usual expression for receiving anything but money, for which ἀπέχω (aor. ἔσχον) is regularly used. Its correlative, as in the NT, is παραδίδωμι : thus Sy// 588 (c. B.c. 180), a long account of ἀναθήματα in the Temple of Apollo at Delos, begins τάδε παρελάβομεν ἐν τῶι ναῶι τοῦ ᾿Απόλλωνος παρὰ ἱεροποιῶν . . . καὶ παρέδομεν τοῖς μεθ᾽ ἑαυτοὺς ἱεροποιοῖς. Cf. also the illiterate P Oxy IV. 7425. (B.c. 2) (=Witkowski?, p. 127 f.) παράλαβε παρὰ ἸΠόθου τὸν κάλαμ[ο]ν mava[p](Quwr. . . ἀπόστειλόν plo]. πόσας δέσμας παρείληφες (for form, /roleg. p. 52) . . - παράδος δέ τινι τῶν φίλων ἀριθμῷ αὐτάς, ‘receive from Pothus the reeds all tovether, send me Word how many bundles you have received, and deliver a few of them (see s.v. παραδίδωμι) to one of our friends.” Wilcken Osé. i. p. 109 quotes a few instances of ἔλαβον in receipts with its correlative παρέλαβον in one place: on the…
Read the full entry →παραλαμβάνω (paralambanō) — to take.
παραλαμβάνω
(Cretan dialect παλλαμβάνω [Refs 3rd c.BC+]future -λήψομαι, Ionic dialect -λάμψομαι[Refs 5th c.BC+]:—receive from another, especially of persons succeeding to an office, etc., [τὴν βασιληΐην] Hdt.[same place],[Refs 5th c.BC+]; τοῖς παραλαμβάνουσι (i.e. τὴν βασιλείαν) the successors, [Refs 5th c.BC+]; νόμον ὄντα παραλαβόντες, opposed to θέντες, [Refs 5th c.BC+]; of inherited rites or customs, [Refs 5th c.BC+]; of persons succeeding by inheritance, [Refs 5th c.BC+]; παρὰ τοῦ πατρὸς πολλὴν οὐσίαν π. [Refs 4th c.BC+]; opposed to ἐπικτᾶσθαι, [Refs 5th c.BC+]; π. ἀράς inherit curses, [Refs 5th c.BC+]; of officers, receive things as stated in an inventory from their predecessors, [Refs 5th c.BC+]: Astrology texts, take over, [χρονοκρατορίαν] [Refs 2nd c.AD+]: generally, receive, ἔρια παραλαβοῦσα ἱμάτιον ἀποδεῖξαι [Refs…
Read the full entry →παραλαμβάνω
paralambano
from 3844 and 2983; to receive near, i.e. associate with oneself (in
any familiar or intimate act or relation); by analogy, to assume an
office; figuratively, to learn:--receive, take (unto, with).
see GREEK for 3844
see GREEK for 2983
παραλαμβάνω
v.
I take, receive
παραλαμβάνω paralambanō 49x
pr. to take to one’s side; to take, receive to one’s self, Mt. 1:20; Jn. 14:3; to take with one’s self, Mt. 2:13, 14, 20, 21; 4:5, 8; to receive in charge or possession, Col. 4:17; Heb. 12:28; to receive as a matter of instruction, Mk. 7:4; 1 Cor. 11:23; 15:3; to receive, admit, acknowledge, Jn. 1:11; 1 Cor. 15:1; Col.…
Read the full entry →παραλαμβάνω fut. -λήψομαι ionic -λάμψομαι perf. -είληφα to receive from another, of persons succeeding to an office, π. τὴν βασιληίην Hdt.; τὴν ἀρχήν Plat., etc.:—also of persons succeeding by inheritance, Eur., Dem.; π. ἀράς to inherit curses, Eur.
to take upon oneself, undertake, πρᾶγμά τι Ar.: Pass., τὰ παραλαμβανόμενα undertakings, Hdt.
to take in pledge, id. Hdt.: also, to take by force or treachery, get possession of, id. Hdt., Thuc.
to receive by hearsay or report, to ascertain, π. τὴν ἀλήθειαν Hdt., etc.
to take up, catch up, τὸ οὔνομα τοῦτο id. Hdt.
c. acc. pers. to take to oneself, associate with oneself, as a wife or mistress, an adopted son, a partner or ally, id. Hdt., Thuc., etc.; as a pupil, Plat.
to invite, Hdt.
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
50 occurrences in the New Testament, rendered 24 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 49 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 17 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.
εἰ δ’ ἀρχὴ μὴ παραλαμβάνεται τανῦν ἡ κατὰ χρόνον, εἰκὸς ἂν εἴη μηνύεσθαι τὴν κατ’ ἀριθμόν, ὡς τὸ „ἐν ἀρχῇ ἐποίησεν" ἴσον εἶναι τῷ πρῶτον ἐποίησε τὸν οὐρανόν·
Ὡς οὖν τούτου γενομένου παρῆγε τὸν ξένον, τὰς μὲν καμήλους αὐτοῦ παραλαμβάνοντες οἱ Λαβάνου θεράποντες ἐτημέλουν, αὐτὸς δὲ δειπνήσων εἰσήγετο σὺν αὐτῷ καὶ μετὰ τὸ δεῖπνόν φησι πρός τε αὐτὸν καὶ τὴν μητέρα τῆς κόρης·
φυλάξεις ἃ παρέλαβες, μήτε προστιθεὶς μήτε ἀφαιρῶν.
Πύθωνι ἐπιστεῖλαι Σκύμνωι χρηματίζειν ἵνα μὴ ἐν ἐπιστάσει ἦι τὰ ἔργα. πρὸς δὲ ταῦτα παράλαβε καὶ Λυκόφρονα. ἐντετάλμεθα δὲ καὶ Προίτωι συνλαβεῖν τινα τῶν ὀφειλόντων καὶ τὰ ὑπάρχοντα ἐνεχυράσαι.
τῶν νηπίων τούτων ἔχει Ἰάσων ἐρίφους μ οὓς ἀπέδοτο τοῖς μεταβόλοις καὶ Νίκων οὓς παρέλαβεν παρὰ Ἀμμωνίας ρμθ καὶ ἐτελεύτησαν τῶν Ἑρμίου β Ζάβδιτος ε Πύρρου ε γίνονται ιβ
r … … έων Ἀπολλωνίωι χαίρειν καὶ ἔρρωσθαι. παραλαβὼν Λεωνίδην καὶ τὸν καταμήνιον στήρισον διὰ τετραπηχίας τὴν μεταβολήν. ἐὰν δὲ μὴ παρῆι Λεωνίδης,
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Πέτρος (i.e., *Petros*) means 'rock' or 'stone' and refers specifically to Simon Peter, the Apostle. It is derived from a primary word indicating a piece of rock and is used in the New Testament to denote Peter's identity and role. The entries consistently emphasize its connection to the name Cephas and its metaphorical implications of strength and stability.
Πέτρος, -ov, ὁ, (an appellative prop. name, signifying ‘a stone,’ ‘arock,’ ‘a ledge’ or ‘cliff’; used metaph. of a soul hard and unyielding, and so resembling a rock, Soph. O. R. 334; Eur. Med. 28; Here. fur. 1397; answering to the Chald. Κηφᾶς, q. v., Jn. i. 42 (43)), Peter, the surname of the apostle Simon. He was a native of Bethsaida, a town of Galilee, the son of a fisherman (see *Iwavyns, 3, and "Iwvas, 2), and dwelt with his wife at Capernaum, Mt. viii. 14; ΜΚ. 1. 30; Lk. iv. 38, ef. 1 Co. ix. 5. He had a brother Andrew, with whom he followed the occupation of a fisherman, Mt. iv. 18; Mk. i. 16; Lk. vy. 3. Both were received by Jesus as his companions, Mt. iv. 19; Mk. 1. 17; Lk. v. 10; Jn. i. 40-42 (41-43); and Simon, whose pre-eminent courage and firmness he discerned and especially relied on for the future establishment of the kingdom of God, he honored with the name of Peter…
Read the full entry →Πέτρος. For the occurrence of the name Peter, both in Greek and Latin, among the inscrr. in the first-century catacomb of Priscilla at Rome, see Edmundson /he Church in Rome, p- 52. The name is found in such early Christian papyrus letters as P land 11° (iii/A.D.) τῷ κυρίῳ pov ἀδελφῷ Πέτρῳ, PST III. 208? (iii/iv A.D.) χαῖρε ἐν K(upt)o, ἀγαπητὲ [ἄδ]ελφε Πέτρε. :
Πέτρος (Petros) — Peter.
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον ὀκριόεντα [Refs 8th c.BC+]; ἐν πέτροισι πέτρον ἐκτρίβων, to produce fire, [Refs 5th c.BC+]; of a boulder forming a landmark, [Refs 3rd c.BC+]
2. proverbial, πάντα κινῆσαι πέτρον 'leave no stone unturned', [Refs 5th c.BC+]; of imperturbability, καὶ γὰρ ἂν πέτρου φύσιν σύ γ᾽ ὀργάνειας [Refs 5th c.BC+]
II. a kind of reed, [Refs] —The usual Prose word is λίθος.
[unnamed] (Petros) — [wife of Peter].
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον…
∏έτρος
Petros
apparently a primary word; a (piece of) rock (larger than 3037); as a
name, Petrus, an apostle:--Peter, rock. Compare 2786.
see GREEK for 3037
see GREEK for 2786
Πέτρος, ου, ὁ
n.m.
Peter
Πέτρος Petros 156x
a stone; in NT the Greek rendering of the surname Cephas, given to the Apostle Simon, and having, therefore, the same sense as πέτρα, Peter, Mt. 4:18; 8:14
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
Peter
Originally called Simon (=Simeon ,i.e., “hearing”), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths…
(a rock or stone). The original name of this disciple was Simon, i.e. "hearer." He was the son of a man named Jonas, (Matthew 16:17; John 1:42; 21:16) and was brought up in his father’s occupation, that of a fisherman. He and his brother Andrew were partners of John end James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty pears of age at the date of his call. That call was preceded by a…
This name in Greek signifies a rock, as does also the name Cephas in Syriac. Peter was one of the twelve apostles, and was also called Simon, Mt 16:17, and Simeon, Ac 15:14. He was of Bethsaida, and was the son of Jonas, a fisherman, which occupation he also followed. After his marriage he resided at Capernaum, Mt 8:14 Lu 4:38, though called at a later period to labor else where as an apostle, and it would seem often accompanied in his journeys by his wife, 1Co 9:5. When first introduced to Jesus by his brother Andrew, he received from Him the name of Peter, Joh 1:42…
a rock or stone
159 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 156 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.
τοῦ δὲ βασιλέως ἀκούσαντος παρὰ τῶν ἀγγέλων ταῦτα καὶ δυσφοροῦντος φάσκοντος ἁμαρτεῖν αὐτοὺς τῷ τείχει προσβαλόντας, δέον ὑπονόμοις καὶ μηχανήμασιν ἑλεῖν πειρᾶσθαι τὴν πόλιν, καὶ ταῦτʼ ἔχοντας παράδειγμα τὸν Γεδεῶνος υἱὸν Ἀβιμέλεχον, ὃς ἐπεὶ τὸν ἐν…
Πέτρον, ὅς διὰ ζῆλον ἄδικον οὐχ ἕνα οὐδὲ δύο, ἀλλὰ πλείονας ὑπήνεγκεν πόνους καὶ οὕτω μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης.
οὐχ ὡς Πέτρος καὶ Παῦλος διατάσσομαι ὑμῖν.
ἡμῶν Μαξιμιανοῦ Σεβαστοῦ τὸ ε καὶ Μαξιμιανοῦ τοῦ ἐπιφανεστάτου Καίσαρος τὸ β. Αὐρήλιοι Πωλίων Πέτρου μητρὸς Α … … ε … ἀπὸ ἐποικίου Φανοῦ ὡς ἐτῶν λ οὐλὴ μετώπῳ
Πέτρον … τὸν Πτολεμαῖον καὶ ὁπότερον αὐτῶν τῶν δύο ἐγγύων ἀλλήλων ἀποστήσειν καὶ ἐκδικήσειν παραχρῆμα
Παῦλον τὸν σταρτιώτην τῶν ὑπὸ τὴν σὴν φροντίδα, καὶ ὑπέβαλεν τοὺς σὺν αὐτῷ κακοπραγμόνας Πέτρον υἱὸν Σαραπίωνος καὶ τὸν τούτου ἀδελφὸν Μέλαν στρατιώτην καὶ Ἀπίωνα υἱὸν Ὡρίωνος εἰρηνάρχου ἀπὸ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
δύο is a numeral meaning 'two,' used in various contexts throughout the New Testament, such as in Matthew 19:6 and Mark 10:8. It can appear with plural nouns and in phrases like 'two and two' or 'into two parts.' The word is indeclinable in most uses, although it has forms in the genitive and dative cases. Some entries note its usage in both classical and Hellenistic Greek.
δύο, numeral, indecl. exc. in dat., δυσί, δυσίν (Attic δυοῖν),
two: Mt 19:6, Mk 10:8, Jo 2:6, al.; with pl. noun, Mt 9:27 10:10, al.; οἱ, τῶν, τοὺς δ., Mt 19:5 20:24, Mk 10:8, Eph 2:15, al.; δ. ἐξ, Lk 24:13; distrib., ἀνὰ, κατὰ δ., two and two, two apiece: Lk 10:1 (WH, ἀνὰ δ. [δύο]), Jo 2:6, I Co 14:27; δύο δύο (= ἀνὰ δ., as LXX, Ge 6:19…
Read the full entry →δύο, genit. indecl. δύο (as in Epic, and occasionally in Hadt., Thue., Xen., Polyb., al. for δυοῖν, more common in Attic [see Rutherford, New Phryn. p. 289 sq.]); dat. δυσί, δυσίν, ([-σί in Mt. vi. 24; Lk. xvi. 13; Acts xxi. 33 (Tr -civ),-oivin Mt. xxii. 40; Mk. xvi.12; Lk. xii.52(RG -ai); Acts xii. 6 (R GL-oi) ; Heb. x. 28; Rev. xi.3 (RG -ai) ; cf. Tdf. Proleg. p.98; WH. App. p. 147]—a form not found in the older and better writ., met with in Hippocr., Aristot., Theophr., frequent fr. Polyb. on, for the Attic δυοῖν); ace. δύο (cf. Lob. ad Phryn. p. 210; Brim. Ausf. Spr. i. p. 276 sq.; W. § 9, 2 b.; Passow i. p. 729); two: absol., οὐκ ἔτι εἰσὶ δύο, ἀλλὰ σὰρξ μία, Mt. xix. 6; Mk. x. 8; δύο ἣ τρεῖς, Mt. xviii. 20; 1 Co. xiv. 29; τρεῖς ἐπὶ δυσὶ x. δύο ἐπὶ τρισί, Lk. xii. 52; ava and κατὰ δύο, two by two [W. 898 (372); 401 (374); B. 30 (26)], Lk. ix.3 [WH om. Tr br. ἀνά]; x. 1 [WH ava δύο […
Read the full entry →δύο. The disappearance of the dual flexion of δύο is in line with the whole tendency of Hellenistic: see Pro/eg. p. 77 ff. The gen. and dat. δυοῖν appears occasionally in a document where the writer desires to make broad his Attic phylacteries : thus P Giss I. 99! (B.C. 80) ἐΐν στή[λαι]ν δυοῖν [ἔμπροσθεν ἱδρυμέ[ν]αιν τοῦ [v Jed, P Strass I. 5238 (A.D. 151) ἀρουρῶν δυοῖν ἡμίσους τρίτου (or was this Bvetv?), P Oxy VIII. 1119” | (A.D. 254) δυοῖν θάτερον. The literary Hellenistic δυεῖν
δύο (duo) — two.
δύο [ῠ],
also δύω in Epic dialect, Eleg. and late, [Refs 5th c.BC+], nor in Attic dialect Prose or Inscrr.: Laconian dialect accusative δύε [Refs]: genitive and dative δυοῖν [Refs 5th c.BC+]-]; later Attic dialect also δυεῖν (especially in feminine genitive) found in codices of [Refs 5th c.BC+]; Boeotian dialect δουῖν [Refs 6th c.BC+], etc.: early Attic dialect Inscrr. have δυοῖν [Refs]; Ionic dialect genitive δυῶν [Refs 5th c.BC+]; δυῶν also Doric dialect, [Refs]— Used indeclinable, like{ἄμφω}, by [Refs 8th c.BC+] and Attic dialect, δύο νεῶν [Refs 5th c.BC+]; with dual, δύο μναῖν uncertain reading [Refs]; but not in Trag. and rare in Comedy texts, ἔτεσιν δύο [Refs 4th c.BC+]: not in Attic dialect Inscrr. before the Roman period, [Refs 8th c.BC+] are sometimes joined with plural Nouns, δύο δ᾽ ἄνδρες [Refs]; also in Trag., δύο κριούς [Refs 5th c.BC+]; in Attic…
Read the full entry →δύο
duo
a primary numeral; "two":--both, twain, two.
δύο
Adj. & Indec.num.
two
δύο
du/onumeraldu/wnumeral duoi=nnumeral duw=nnumeral duoi=sinumeral dusi/numeral can be indecl., like ἄμφω, by Hom., τῶν δύο μοιράων, δύω κανόνεσσι Il.; so in Hdt. and attic Prose; but declined in Trag. two, Il., etc.;—in Poets δύο or δύω may be joined with pl. Nouns, δύο δ᾽ ἄνδρες id. Il.:— εἰς δύο two and two, Xen.; σὺν δύο two together, Il., Hdt.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
too.
See NUMBER.
136 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 133 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 320 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.
οὓς ἅπαντας ἡ τετρὰς ἔχει περιλαβοῦσα, τὸν μὲν ἐπίτριτον ἐν τῷ τέσσαρα πρὸς τρία, τὸν δ’ ἡμιόλιον ἐν τῷ τρία πρὸς δύο, τὸν δὲ διπλάσιον ἐν τῷ δύο πρὸς ἓν ἢ τέσσαρα πρὸς δύο, τὸν δὲ τετραπλάσιον ἐν τῷ τέσσαρα πρὸς
τούτων δὴ τῶν προειρημένων αἰτιῶν αἱ τελευταῖαι δύο κἀμοὶ συμβεβήκασι·
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
μίσθωσιν ἀπὸ τοῦ προκειμένου ἔτους οὗ καὶ συμπεπεῖσθαι αὐτῷ τῆς συγχωρηθείσης τιμῆς χαλκοῦ ταλάντων δύο δραχμῶν τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ
οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν
τοῦ Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου
The Greek word υἱός (i.e., *huios*) means 'son' and is used broadly to refer to biological offspring, descendants, or figuratively to denote kinship. In the New Testament, it appears in various contexts, including titles for Jesus, such as 'Son of God' and 'Son of Man', as well as in expressions of spiritual relationships, like 'sons of God' referring to believers. The lexicons do not show significant disagreement on its meanings.
υἱός, -οῦ, ὁ, [in LXX very freq. and nearly always for בֵּן, Ge 4:17, al.; for בַּר, Da LXX TH 7:13, al.; etc. ;],
a son;
in the ordinary sense: Mt 10:37, Mk 9:17, Lk 1:13, al. mult.; omitted with the art. of origin (WM, § 30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Ac 13:22 (LXX); also c. gen. anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Ac 20:4; c. adj., προτότοκος, Lk 2:7; μονογένης, Lk 7:12; opp. to νόθος, Read the full entry →
υἱός (uhios) — son.
υἱός, ὁ
(written ϝηιός in Ἀρχ. Ἐφ. [Refs 6th c.BC+] —in earlier _Attic dialect_ and other Inscrr. inflected as a ῠ-stem (like πῆχυς), _nominative_ υἱύς (written huihus)[Refs]; dative υἱεῖ: dual υἱεῖ [Refs 5th c.BC+], written ηυιε in [Refs 5th c.BC+] are rejected by [Refs 2nd c.AD+], Thom.Mag.p.367 R., as not Attic dialect, though the two latter forms are used by later writers (as υἱέα [Refs 3rd c.BC+] is falsa lectio in [Refs 5th c.BC+] is mentioned as a form that would be regular by [Refs] —Homer uses _nominative_ υἱός (very frequently); genitive υἱοῦ only in [Refs 8th c.BC+], elsewhere υἱέο; dative υἱέϊ or υἱε; accusative υἱέα [Refs 8th c.BC+]: plural, nominative υἱέες [Refs 8th c.BC+]; dative υἱοῖσι (ν) only [Refs 8th c.BC+], belongs solely to later Epic dialect poets, as [Refs 3rd c.BC+] (υιυις lapis); accusative υἱύν [Refs]; genitive υἱέος [Refs…
Read the full entry →υἱός
huios
apparently a primary word; a "son" (sometimes of animals), used very
widely of immediate, remote or figuratively, kinship:--child, foal,
son.
υἱός, οῦ, ὁ
n.m.
a son, descendent
υἱός hyios 377x
a son, Mt. 1:21, 25; 7:9; 13:55 freq.; a legitimate son, Heb. 12:8; a son artificially constituted, Acts 7:21; Heb. 11:24; a descendant, Mt. 1:1, 20; Mk. 12:35; in NT the young of an animal, Mt. 21:5; a spiritual son in respect of conversion or discipleship, 1 Pet. 5:13; from the Hebrew, a disciple, perhaps, Mt. 12:27; a son as implying connection in respect of membership, service…
Read the full entry →υἱός υἱός, οῦ, ὁ, etc. A son, Lat. filius, Hom., etc.; υἱὸν ποιεῖσθαί τινα to adopt him as a son, Aeschin.; υἱεῖς ἄνδρες grown up sons, Dem.:—rarely of animals, NTest.
periphr., υἷες Ἀχαιῶν, for Ἀχαιοί, Il.; cf. παῖς.
Hom. sometimes makes the 1st syll. short, as if it were ὑός.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
382 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 376 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„ἐὰν δὲ γένωνται ἀνθρώπῳ δύο γυναῖκες, μία αὐτῶν ἠγαπημένη καὶ μία αὐτῶν μισουμένη, καὶ τέκωσιν αὐτῷ καὶ γένηται υἱὸς πρωτότοκος τῆς μισουμένης, ...
Ἀνώχου δὲ Ἰαράδης υἱὸς ἦν, ἐκ δὲ τούτου Μαρουῆλος, οὗ γίνεται παῖς Μαθουσάλας, τοῦ δὲ Λάμεχος, ᾧ παῖδες ὑπῆρξαν ἑπτὰ καὶ ἑβδομήκοντα ἐκ δύο γυναικῶν αὐτῷ φύντες Σελλᾶς καὶ Ἄδας.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων, τὴν δʼ ἄλλην
, ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων, τὴν δʼ ἄλλην
νότου γῆ Πατήφιος τοῦ Πεμσάϊος βορρᾶ γῆ Πακοίβιος ἧς κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου
Ζεβεδαῖος refers to Zebedee, the father of the apostles James and John. The word is derived from Hebrew and appears in various forms in the Septuagint. It is mentioned multiple times in the New Testament, specifically in the Gospels, where Zebedee is identified as a fisherman and the husband of Salome.
Ζεβεδαῖος, -ου, 6, Zebedee, (131 for “731 [i. 6. my gift], a form of the prop. name which occurs a few times in the O. T., as 1 Chr. xxvii. 27 (Sept. Ζαβδί), munificent, [others for 7921 gift of Jehovah]; fr. 121 to give), a Jew, by occupation a fisherman, husband of Salome, father of the apostles James and John: Mt. iv. 21; x. 2 (8); xx. 20; xxvi. 37; xxvii. 56; Mk.i. 19 sq.; iii. 17; x. 35; Lk. ν. 10; Jn: xxi. 2:
Ζεβεδαῖος (Zebedaios) — Zebedee.
Ζεβεδαῖος, -ου, ὁ (Heb. זְבַדְיָה; LXX: Ζαβδειά, Est.8:8 10:20; Ζαβαδαῖας, I Est.9:35; Ζαβαδαῖος, I Est.9:21)
Zebedee, father of James and John the Apostles: Mat.4:21 10:2 20:20 26:37 27:56, Mrk.1:19-20 3:17 10:35, Luk.5:10, Jhn.21:2.†
(From Abbott-Smith. LSJ has no entry)
(Zebedaios) — [wife of Zebedee].
Ζεβεδαῖος
Zebedaios
of Hebrew origin (compare 2067); Zebedaeus, an Israelite:--Zebedee.
see HEBREW for 02067
Ζεβεδαῖος, ου, ὁ
n.m.
Zebedee
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
Zebedee
A Galilean fisherman, the husband of Salome (q.v.), and the father of James and John, two of our Lord’s disciples (Matt. 4:21; 27:56; Mark 15:40). He seems to have been a man of some position in Capernaum, for he had two boats (Luke 5:4) and “hired servants” (Mark 1:20) of his own. No mention is made of him after the call of his two sons by Jesus.
(my gift) (Greek form of Zabdi) a fisherman of Galilee, the father of the apostles James the Great and John (Matthew 4:21) and the husband of Salome. (Matthew 27:56; Mark 15:40) He probably lived either at Bethsaida or in its immediate neighborhood. It has been inferred from the mention of his "hired servants," (Mark 1:20) and from the acquaintance between the apostle John and Annas the high priest, (John 18:15) that the family of Zebedee were in easy circumstances. comp. (John 19:27) although not above manual labor. (
The husband of Salome, and father of James and John the apostles. He was a fisherman in comfortable circumstances, on the west shore of the sea of Galilee, and readily spared his two sons at the call of the Savior, Mr 1:19,20. His wife also attended Christ, and ministered to him of her substance. See SALOME.
His son John was personally known to the high-priest, and was charged by the dying Savior with the care of his mother, Joh 18:15,16 19:26.
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Ἄχαρος δέ τις Ζεβεδαίου παῖς ὢν ἐκ τῆς Ἰούδα φυλῆς εὑρὼν χλαμύδα βασίλειον ἐκ χρυσοῦ μὲν πᾶσαν ὑφασμένην, μᾶζαν δὲ χρυσοῦ σταθμὸν ἕλκουσαν σίκλων διακοσίων καὶ δεινὸν ἡγησάμενος, εἰ ὃ κινδυνεύσας ηὕρατο κέρδος, τοῦτο τῆς ἰδίας χρείας ἀφελόμενος…
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-3S — Verb · aorist · middle · indicative · third person · singularaorist middle indicative — a completed action, viewed as a whole.
V-AMI-3S Part of Speech: Verb Tense: Aorist Voice: Middle Mood: Indicative Person: third Number: Singular
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
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-PPN — Verb · present · passive · infinitivepresent passive infinitive — an action in progress.
V-PPN Part of Speech: Verb Tense: Present Voice: Passive Mood: iNfinitive TVM equivalent: G5745
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
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἀδημονέω (ademoneo) means to be troubled or distressed. It is derived from a term suggesting discomfort or being 'not at home.' This word appears in the New Testament in contexts expressing deep anguish, notably in Matthew 26:37 and Mark 14:33. While most entries agree on its meaning, Thayer's entry discusses its etymology and suggests a connection to feelings of bewilderment.
ἀδημονέω, -d; (fr. the unused ἀδήμων, and this fr. a priv. and δῆμος ; accordingly uncomfortable, as not at home, cf. Germ. unheimisch, unheimlich; cf. Bitm. Lexil. ii. 136 [Fishlake’s trans. p. 29 sq. But Lob. (Pathol. Proleg. p. 238, cf. p. 160) et al. connect it with ἀδήμων, ἀδῆσαι; see Bp. Lghtft. on Phil. ii. 26]); to be troubled, distressed: Mt. xxvi. 37; Mk. xiv. 33; Phil. ii. 26. (Xen. Hell. 4, 4, 8 ἀδημονῆσαι τὰς ψυχάς, and often in prof. auth.)
ἀδημονέω. Lighttoot’s translation of ἀδημονῶν, ““ distressed,” in Phil 255, is borne out by P Oxy II. 29845 1. (i/a.p.) λίαν ἀδημονοῦμεν χάρ[ι]ν τῆς θρεπτῆς Σαραποῦτος, where the editors render, “I am excessively concerned on account of the foster-child Sarapous.” Towards the etymology of this word, T. W. Allen (CR xx. p. 5) traces an adj. δήμων in the //éad (M 211), with the meaning ‘‘ knowing” “ prudent,” so that ἀδημονεῖν would suggest originally bewilderment. The adj. must be independent of δαήμων, though ultimately from the same root (devs, as in δέδαε, Skt dasmdh: cf. Boisacq Dict. Ltym., Ρ. 168). " dons. Without suggesting that there is anything to be called a real parallel with Rev 218, it may be worth while to quote P Oxy I. 331 $® (late ii/A.D.), an interesting papyrus describing an interview between M. Aurelius or Commodus and a rebel, τίς ἤδη τὸν δεύτερόν μου ᾷδην…
Read the full entry →ἀδημονέω (adēmoneō) — be distressed.
ἀδημονέω,
to be sorely troubled or dismayed, be in anguish, [Refs 5th c.BC+]; ὑπό τινος to be puzzled by.., [Refs 4th c.BC+], which is found only as variant in [Refs 5th c.BC+]
ἀδημονέω
ademoneo
from a derivative of adeo (to be sated to loathing); to be in distress
(of mind):--be full of heaviness, be very heavy.
ἀδημονέω
v.
I am troubled, distressed
ἀδημονέω adēmoneō 3x
to be depressed or dejected, full of anguish or sorrow, Mt. 26:37; Mk. 14:33; Phil. 2:26*
ἀδημονέω Deriv. uncertain. to be sorely troubled, Plat.; ἀδημονῆσαι τὰς ψυχάς Xen.
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
3 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 3 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