Matthew 27:51 — Word Study
N1904Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
BSAAndkai [suddenly, right then] beholdhoraō▸ theho veilkatapetasma [curtain, partition] of theho templenaos [sacred place of worship] was tornschizō▸ [rent, split] fromapo topanōthen [from above, heavenward] untilheōs bottomkatō [to the lowest point, downward] into two, [into two pieces] andkai theho earthgē [ground, soil] was shaken,seiō▸ [shook, trembled] andkai theho rockspetra [masses of stone, cliffs] were split,schizō▸ [rent, torn apart]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| ἰδοὺ | behold | Verb, second aorist, middle |
| τὸ | the | Article, nominative, singular |
| καταπέτασμα | veil | Noun, nominative, singular |
| τοῦ | of the | Article, genitive, singular |
| ναοῦ | temple | Noun, genitive, singular |
| ἐσχίσθη | was torn | Verb, aorist, passive |
| ἀπ᾽ | from | Preposition |
| ἄνωθεν | top | Adverb |
| ἕως | until | Adverb |
| κάτω | bottom | Adverb |
| εἰς | into | |
| δύο, | two, | |
| καὶ | and | Conjunction |
| ἡ | the | Article, nominative, singular |
| γῆ | earth | Noun, nominative, singular |
| ἐσείσθη, | was shaken, | Verb, aorist, passive |
| καὶ | and | Conjunction |
| αἱ | the | Article, nominative, plural |
| πέτραι | rocks | Noun, nominative, plural |
| ἐσχίσθησαν, | were split, | Verb, aorist, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At that moment the veil of the temple was torn in two from top to bottom. The earth quaked and the rocks were split. |
| KJV | And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; |
| ASV | And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent; |
| YLT | and lo, the vail of the sanctuary was rent in two from top unto bottom, and the earth did quake, and the rocks were rent, |
| WEB | Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. |
| BBE | And the curtain of the Temple was parted in two from end to end; and there was an earth-shock; and the rocks were broken; |
Where they part company is καταπέτασμα — see How Translations Differ.
The sentence consists of one main clause about the veil being torn, followed by additional clauses describing the earthquake and the splitting of the rocks.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbιδου
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 27:51
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 Death of Jesusgenerated
Matthew 27:51 describes the moment Jesus died, when the veil of the temple was torn in two, symbolizing the end of the separation between God and humanity. This event was accompanied by an earthquake and the splitting of rocks, indicating a powerful divine response to Jesus' sacrifice. The context emphasizes the significance of Jesus' death and its implications for access to God, as seen in the preceding verses that recount His final moments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 26:31–37 | Make a veil of blue, purple, and scarlet yarn, and finely spun linen, with cherubim skillfully worked into it. |
| 2 | Exodus 40:21 | Then he brought the ark into the tabernacle, put up the veil for the screen, and shielded off the ark of the Testimony, just as the LORD had commanded him. |
| 3 | Leviticus 16:2–12 | And the LORD said to Moses: “Tell your brother Aaron not to enter freely into the Most Holy Place behind the veil in front of the mercy seat on the ark, or else he will die, because I appear in the cloud above the mercy seat. |
| 4 | Leviticus 21:23 | but because he has a defect, he must not go near the veil or approach the altar, so as not to desecrate My sanctuaries. For I am the LORD who sanctifies them.’” |
| 5 | 2 Chronicles 3:14 | He made the veil of blue, purple, and crimson yarn and fine linen, with cherubim woven into it. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — καταπέτασμα, katapetasmagenerated
The word καταπέτασμα (katapetasma) refers specifically to the veil in the temple that separated the Holy of Holies from the rest of the temple. This veil symbolized the barrier between God and humanity, and its tearing signifies a dramatic change in the relationship between God and people, allowing direct access to God through Jesus.
This term appears in the New Testament only in the context of the temple, highlighting its importance in Jewish worship and the significance of the events surrounding Jesus' crucifixion. The tearing of the veil is a pivotal moment that marks the transition from the old covenant to the new.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'At that moment the veil of the temple was torn in two from top to bottom. The earth quaked and the rocks were split.' This wording is consistent across several translations.
However, differences arise in the rendering of specific words: καταπέτασμα is translated as veil in the BSB, KJV, and others, while curtain appears in the BBE and NETB. The verb ἐσχίσθη is rendered was torn in the BSB, while rent is used in the KJV and ASV.
Sentence Structuregenerated
The main verb in this verse is ἐσχίσθη, was torn, which governs the phrase describing what was torn (the veil of the temple). This is followed by two additional clauses that describe the earthquake and the splitting of the rocks, creating a series of events that occur simultaneously.
The structure of the verse is complex, with multiple clauses linked by conjunctions. The first clause introduces the main action, while the subsequent clauses provide additional details about the supernatural occurrences that accompanied Jesus' death.
Septuagint Backgroundgenerated
καταπέτασμα is used in the Septuagint to translate the Hebrew word for 'curtain' or 'veil' that separated the holy places in the tabernacle, specifically referring to the veil that guarded the Most Holy Place. This connection emphasizes the continuity of the temple's significance in Jewish worship.
The tearing of the veil at Jesus' death fulfills the symbolism of the Old Testament, indicating that the way to God is now open through Christ, as represented in the Old Testament sacrificial system.
In plain words — the whole versegenerated
Matthew 27:51 describes the moment when Jesus died, stating that the temple veil was torn in two, the earth shook, and the rocks split. This event signifies the end of the separation between God and humanity, allowing access to God through Jesus' sacrifice.
Frequently Asked Questionsgenerated
The tearing of the veil signifies the removal of the barrier between God and humanity, allowing direct access to God through Jesus.
The earthquake and splitting of rocks are seen as a divine response to the significance of Jesus' death, indicating a cosmic disturbance.
In the Old Testament, the veil is described as separating the Holy of Holies from the rest of the temple, symbolizing the holiness of God's presence.
In addition to the tearing of the veil, the tombs broke open, and many saints were raised, as described in the following verses.
Reflection Questionsgenerated
- What does the tearing of the veil mean for my relationship with God?
- How can I appreciate the significance of Jesus' sacrifice in my life?
- In what ways do I see God's presence in my life today, similar to the events described in this verse?
- How can I share the message of access to God through Jesus with others?
The early church on this verse — how the Fathers read it
Early church fathers comment on the significance of the events at Jesus' death, particularly the tearing of the veil and its implications for access to God.
Great things were done at the moment that Jesus cried with a great voice. It is understood that there were two veils; one veiling the Holy of Holies, the other, the outer part of the tabernacle or temple.Early Church Fathers on Matthew 27 →
Anyone who searches the Scriptures with some diligence will see that there were two curtains, an inner curtain which covered the Holy of Holies and another curtain exterior to either the tabernacle or the temple.Early Church Fathers on Matthew 27 →
"And the earth shook," that is, all flesh trembled when the new word, the realities of the new covenant, the new song and all new heavenly things came upon them.Early Church Fathers on Matthew 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 27:51 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd behold, the vail of the temple was rent in twain,.... Just at the time that Christ spake with so loud a voice, and expired, and which was at the time of the offering up of the evening incense;
Read John Gill on Matthew 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And, behold, the veil of the temple was rent in twain from the top to the bottom.
Read Robert Jamieson on Matthew 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; Ver. 51. The veil of the temple was rent] To show that there was an end to the Levitical liturgy, and that now there was free and open access for all saints to the throne of God’ s grace, for the veil was a figure of the spiritual covering which was before the eyes of the Church till Christ’ s coming. And the earth did quake] To work a heartquake in the obstinate Jews, as in some it did; others of them had contracted such a habitual hardness, such a hoof upon their hearts, as neither ministry, nor misery, nor miracle, nor mercy could possibly mollify. And the…
Read John Trapp on Matthew 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(51) The veil of the temple was rent in twain.—Better, the veil of the sanctuary, or, if we do not alter the word, we must remember that it is the veil that divided the Holy Place from the Holy of Holies that is here meant. The fact, which the high priests would naturally have wished to conceal, and which in the nature of the case could not have been seen by any but the sons of Aaron, may have been reported by the “great multitude of the priests” who “became obedient to the faith” (Acts 6:7). The Evangelist’s record of it is all the more significant, as he does not notice, and apparently, therefore, did not apprehend, the symbolic import of the fact. That import we learn indirectly from the…
Read Charles John Ellicott on Matthew 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 51. The veil of the temple was rent] That is, the veil which separated the holy place, where the priests ministered, from the holy of holies, into which the high priest only entered, and that once a year, to make a general expiation for the sins of the people. This rending of the veil was emblematical, and pointed out that the separation between Jews and Gentiles was now abolished, and that the privilege of the high priest was now communicated to all mankind: ALL might henceforth have access to the throne of grace, through the one great atonement and mediator, the Lord Jesus. See this beautifully illustrated in Hebrews 10:19-22.
Read AdamClarke on Matthew 27 →CambridgeThe Cambridge Bible for Schools and Colleges51–56. Events that followed the Crucifixion. (1) The Veil of the Temple rent; (2) the Earthquake; (3) the Saints arise; (4) the Centurion at the Cross; (5) the Watching of the Women Of these, (2) and (3) are peculiar to St Matthew. Mark 15:38-41; Luke 23:45; Luke 23:47-49, where the grief of the spectators is an additional fact. St John omits these incidents, but records the breaking of the malefactors’ legs and the piercing of Jesus’ side.
Read Cambridge on Matthew 27 →Albert Barnes1798–1870Barnes' Notes on the BibleThe vail of the temple - This was doubtless the veil, curiously performed, which separated the holy from the most holy place, dividing the temple into two apartments, Exodus 26:31-33. In twain - In two pieces or parts.
Read Albert Barnes on Matthew 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible51. The vail of the temple — The interior of the temple was an extended oblong room, divided into two apartments by a large curtain.
Read Daniel Denison Whedon on Matthew 27 →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
At that moment the veil of the temple was torn in two from top to bottom. The earth quaked and the rocks were split.
Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.
At that moment the veil of the temple was torn in two from top to bottom. The earth quaked, and the rocks were split.
Just then the temple curtain was torn in two, from top to bottom. The earth shook and the rocks were split apart.
Tyndale line
And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
And behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake; and the rocks were rent;
And behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake; and the rocks were rent;
And behold, the vail of the temple was rent in two, from the top to the bottom: and the earth shook, and the rocks rent;
And behold, the vayle of the Temple was rent in twaine, from the top to the bottome, and the earth did quake, and the stones were cloue.
Strictly literal
And lo, the veil of the temple was rent in two from the top to the bottom, and the earth was shaken, and the rocks were rent,
and lo, the vail of the sanctuary was rent in two from top unto bottom, and the earth did quake, and the rocks were rent,
and behold, the veil of the temple was torn in two from top to bottom, and the earth quaked, and the rocks were split,
Behold, the curtain of the temple was split in two from the top to the bottom, and the earth shook, and the rocks split apart.
From the Latin
And behold the veil of the temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent.
Simplified
Right then the veil of the Temple was torn apart from top to bottom. The ground shook, the rocks split apart,
And the curtain of the Temple was parted in two from end to end; and there was an earth-shock; and the rocks were broken;
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 ecce velum templi scissum est in duas partes a summo usque deorsum : et terra mota est, et petræ scissæ sunt,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܚܕܐ ܐܦܝ ܬܪܥܐ ܕܗܝܟܠܐ ܐܨܛܪܝ ܠܬܪܝܢ ܡܢ ܠܥܠ ܥܕܡܐ ܠܬܚܬ ܘܐܪܥܐ ܐܬܬܙܝܥܬ ܘܟܐܦܐ ܐܨܛܪܝ
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 ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
The standard critical text of the New Testament.
Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
The previous edition, still widely cited.
Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
The Society of Biblical Literature edition, freely licensed.
Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
The edition that turned scholarship toward the earliest manuscripts.
Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
An independent critical text built from the oldest witnesses then known.
Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω — — καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
A recent critical edition following documentary evidence closely.
Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω — — καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
The reading of the majority of surviving manuscripts.
Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπ᾽ ἄνωθεν ἕως κάτω — — καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,
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 |
|---|---|---|
| εἰς into | NA28, NA27, SBL, WH, Treg | Tyn, TR, Byz |
| δύο, two, | NA28, NA27, SBL, WH, Treg | Tyn, TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 27:51
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
ἰδού,
[in LXX chiefly for הִנֵּה,]
prop. imperat. 2 aor. mid. of ὁράω, used as a demonstrative particle, with frequency much greater in LXX and NT than in cl. (v. M, Pr., 11),
ἰδού, a demonstrative particle, [in Grk. writ. fr. Soph. down], found in the N. T. esp. in the Gospels of Matthew and of Luke, used very often in imitation of the Hebr. nan, and giving a peculiar vivacity to the style by bidding the reader or hearer to attend to what is said: behold! see! lo! It is inserted in the discourse after a gen. absol., Mt. i. 20; ii. 1, 13; ix. 18; xii. 46; xvii. 5; Xxvi.47; xxviii. 11. καὶ ἰδού is used, when at the close of a narrative something new is introduced, Mt. ii. 9; ili. 16; iv. 11; viii. 2, 24, 29,32, 34; ix. 2 54. 20; xii. 10; KV 224 ΧΥΙ- Ss) KIX. 10... eva. 91; ΧΧΥΪ. 51: ΧΧΥΤΙ ὦ, 7; Lk. i. 20, 31, 36; ii. 9[R GL Tr br. ], 25; ix. 30, 38 sq.; x. 25; xiv. 2; xxiv.13; Acts xii.7; xvi.1; when a thing is specified which is unexpected yet sure, 2 Co. vi. 9 (καὶ ἰδοὺ ζῶμεν, and nevertheless we live), cf. Mt. vii. 4; when a thing is specified which seems…
Read the full entry →ἰδού. Moulton (Pro/eg. p. 11) has shown that the frequency with which ἰδού (originally the imper. of εἰδόμην and accented ἰδοῦ) is used by certain NT writers is due to the fact that they were accustomed to the constant use of an equivalent interjection in their own tongue: cf. Wellhausen £ini.* p. 22. As showing, however, that the interjection was used in the Kou where no Hebraistic influence is predicable, we may cite P Oxy VII. 10665 (iii/A.p.) εἰδ[ο]ὺ οὖν ἀπέστιλά σοι αὐτήν, with reference to the return of a file, 76. 10691 (very illiterate—iii/a.p.) εἰδοὺ γὰρ kal τὸ πορφύρειν μετὰ τῶν συ[ν]έργων κεῖντε, “see, the purple is put with the tools” (cf. 1.5), 74. X. 12917 (A.D. 30) οὐδ[εί]ς μοι ἤνεγκεν ἐπιστολήν περὶ ἄρτων, ἀλλ᾽ εὐθέως, ἡ (-- εἰ) ἔπεμψας διὰ ἸΚολλούθου ἐπιστολήν, εἰδοὺ ἀρτάβηι σοι γίνεται, ‘“‘no one has brought me a letter about the bread, but if you send a letter by…
Read the full entry →ἰδού (idou) — look!.
ἰδοῦ
(ἴδου Hdn.Gr. cited in [Refs 4th c.AD+]aorist 2 imperative middle of ὁρά; but,
II. ἰδού (on the accent see Hdn.Gr.[Refs] adverb, lo! behold! (even with words of hearing, ἰδοὺ δοῦπον αὖ κλύω τινά [Refs 5th c.BC+]
II.1. with Nouns and Prons., ἰ. χελιδών Klein [Refs 6th c.BC+], etc.; ἰ. ἐγώ here am I, [LXX+NT]; οὐκ ἰ. Ἀαρώ; [LXX]
II.2. with Verbs,
II.2. a in the imperative, ἰ. θεᾶσθε [Refs 5th c.BC+]; especially in offering a thing, take it! ἰ. δέχου παῖ [Refs 5th c.BC+]
II.2. b in indicative of all tenses, ἰ. πείθομαι [NT+5th c.BC+] with past tenses, [LXX+NT]; in the middle of a sentence, [NT]
II.3. with questions, ἰ., τί ἔστι; [Refs 5th c.BC+]
ἰδού
idou
second person singular imperative middle voice of 1492; used as
imperative lo!; --behold, lo, see.
see GREEK for 1492
ἰδού
v.
See! Lo! Behold! Look!
ἰδού 2nd sg mid imperat of εἰδόμην, as adv. lo! behold! see there! Soph.; ἰδού, δέχου there! take it! Lat. en tibi! id. Soph., etc.:— well, as you please! Ar.
in repeating another's words quizzingly, ἰδού γ᾽ ἄκρατον oh yes, wine, id. Ar.
Verb-2AMM-2S — Verb · second aorist · middle · imperative · second person · singularsecond aorist middle imperative — a completed action, viewed as a whole.
V-2AMM-2S Part of Speech: Verb Tense: second Aorist Voice: Middle Mood: iMperative Person: second Number: Singular
208 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Counted over the 603 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSN — Article · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
T-NSN Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
καταπέτασμα (katapetasma) refers to a veil or curtain, particularly the inner veil of the Temple that separated the Holy of Holies. It is derived from a word meaning 'to spread out' and is used in the New Testament in verses like Matthew 27:51 and Hebrews 10:20. The term also appears in the Septuagint for the veils of the Temple, indicating its significance in Jewish worship.
κατα-πέτασμα, -ros, τό, (καταπετάννυμι to spread out over, to cover), an Alex. Grk. word for παραπέτασμα, which the other Greeks use fr. Hdt. down; a veil spread out, a curtain, —the name given in the Grk. Scriptures, as well as in the writings of Philo and Josephus, to the two curtains in the temple at Jerusalem (τὰ καταπετάσματα, 1 Mace. iv. 51; [yet ef. Edersheim, Jesus the Messiah, ii. 6117}: one of them (Hebr. 352) at the entrance of the temple separated the Holy place from the outer court (Ex. xxvi. 37; xxxviii. 18; Num. iii. 26; Joseph. b. 1. 5, 5, 4; it is called also τὸ κάλυμμα by the Sept. and Philo, Ex. xxvii. 16; Num. iii. 25; Philo, vit. oys. iii. §§ 5 and 9), the other veiled the Holy of holies «tom the Holy place (in Hebr. the N35; ἐνδότερον κα) .) κατάρα
καταπέτασμα can no longer be regarded as a wholly ‘‘ Biblical,’’ or even ‘* Alexandrian ” (Grimm-Thayer) word, if only in view of an inscr. from Samos of B.C. 346-5, cataloguing the furniture of the temple of Hera (cited by Deissmann 7.4.8 p. 101 from Hoffmann Die Griechischen Dialekte 111. p. 72) kataπέτασμα τῆς τραπέζης, ““ table-cover.
καταπέτασμα (katapetasma) — curtain.
καταπέτασμα, ατος, τό,
curtain, veil, [Refs 3rd c.AD+]; especially the veil of the Temple, [LXX+NT], etc.; properly the inner veil, the outer being τὸ κάλυμμα, compare [Refs 1st c.AD+].
2. κ. τραπέζης table-cover, [Refs 4th c.BC+]
καταπέτασμα
katapetasma
from a compound of 2596 and a congener of 4072; something spread
thoroughly, i.e. (specially) the door screen (to the Most Holy Place)
in the Jewish Temple:--vail.
see GREEK for 2596
see GREEK for 4072
καταπέτασμα, ατος, τό
n.n.
a veil, curtain
καταπέτασμα from καταπετάννυ_μι καταπέτασμα, ατος, τό, a curtain, veil, NTest.
Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
With regard to the use of the veil, it is important to observe that it was by no means so general in ancient as in modern times. Much of the scrupulousness in respect of the use of the veil dates from the promulgation of the Koran, which forbade women appearing unveiled except in the presence of their nearest relatives. In ancient times the veil was adopted only in exceptional cases, either as an article of ornamental dress, (Solomon 4:1,3; 6:7) or by betrothed maidens in the presence of their future husbands, especially at the time of the wedding, (Genesis 24:65) or lastly, by women of loose character for purposes of concealment. (Genesis 38:14) Among the Jews of the New Testament age it appears to have been customary for the women to cover their heads (not necessarily their…
An indispensable part of the outdoor dress of Eastern Ladies, who live secluded from the sight of all men except their own husbands and their nearest relatives. If an Egyptian lady is surprised uncovered, she quickly draws her veil over her face, with some exclamation like, "O my misfortune." To lift or remove one’s veil was to insult and degrade her, Ge 24:65 So 5:7 1Co 11:5,10. The custom of wearing veils, however, has not been prevalent at all times. Sarah the wife of Abraham, and Rebekah and her companions at the well do not appear to have worn them, Ge 12:14,15 24:16. Compare also Ge 38:14,15
→ Worn
By Rebekah Ge 24:65
By Tamar Ge 38:14,19
By Moses, to screen his face when he descended from Mount Sinai Ex 34:33,35; 2Co 3:13-16
→ See DRESS
→ See WIMPLE
6 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 33 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.
ὥστε οὖν ἐν μὲν τοῖς πολλοῖς, τουτέστι τοῖς πολλὰ τοῦ βίου τέλη προτεθειμένοις, οὐ καταμένει τὸ θεῖον πνεῦμα, κἂν πρὸς ὀλίγον χρόνον ἀναστραφῇ, μόνῳ δὲ ἀνθρώπων εἴδει ἑνὶ παραγίνεται, ὃ πάντα ἀπαμφιασάμενον τὰ ἐν γενέσει καὶ τὸ ἐσωτάτω καταπέτασμα…
ταῦτα πάντα εἶχεν ὁ τῶν τεσσαράκοντα πηχῶν οἶκος πρὸ τοῦ καταπετάσματος τοῦ ἀδύτου·
με ἐν τῇ εὐχῇ ὑμῶν. δὸς οὖν τὸ μοζίκιον μου αὐτῷ. ποίησον καὶ τὸ καταπέτασμα καὶ τὴν στολήν μου.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
ναός (naos) refers to a temple or shrine, specifically the inner sanctuary where a deity resides. In the New Testament, it often denotes the temple in Jerusalem, distinguishing it from the larger temple complex. It is also used metaphorically for Christians as the dwelling place of the Spirit of God. Notably, there is a distinction between ναός and ἱερόν, the latter referring to the entire temple area.
WE have in our Version only the one word ‘temple’ for both of these; nor is it easy to perceive in what manner we could have marked the distinction between them; which is yet a very real one, and one the marking of which would often add much to the clearness and precision of the sacred narrative (see Fuller, A Pisgah Sight of Palestine, p. 427). ὑἹερόν (=templum) is the whole com8ὃπι.:. SYNONYMS OF THE NEW TESTAMENT. Il pass of the sacred enclosure, the τέμενος, including the outer courts, the porches, porticoes, and other buildings subordinated to the temple itself; αἱ οἰκοδομαὶ τοῦ ἱεροῦ (Matt. xxiv. 1). But ναός (= ‘ edes’) from ναίω, “ habito,’ as the proper habitation of God (Acts vii. 48; xvii. 24; I Cor. vi. 19); the οἶκος τοῦ Θεοῦ (Matt. xii. 4; cf. Exod. Xxill. 19), the German ‘duom’ or ‘ domus,’ is the temple itself, that by especial right so called, being the heart and centre…
Read the full entry →ναός, -ov, ὁ, (ναίω to dwell), Sept. for Danity used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of holies (in class. Grk. used of the sanctuary or cell of a temple, where the image of the go | was placed, called also δόμος, σηκός, which is to be distinguished from τὸ ἱερόν, the whole temple, the entire consecrated enclosure; this distinction is observed also in the Bible; see ἱερόν, p. 299°): Mt. xxiii. 16 sq. 35; xxvii. 40; Mk. xiv. 58; xv. 29; Jn.ii. 19sq.; Rev. xi. 2; nor need Mt. xxvii. 5 be regarded as an exception, provided we suppose that Judas in his desperation entered the Holy place, which no one but the priests was allowed to enter [ (note the εἰς (al. ἐν) of TTrWH)]. with θεοῦ, rod θεοῦ, added: Mt. xxvi. 61; 1 Co. iii. 17; 2 Co. vi. 16; 2 Th. ii. 4; Rey. xi. 1; used specifically of the Holy…
Read the full entry →ναός (naos) — temple.
νᾱός, ὁ,
Doric dialect, Thess., etc. form, [Refs 5th c.BC+], rare in Attic dialect Prose and Comedy texts, [LXX+5th c.BC+] only in 2 Ma.), [Refs 2nd c.BC+]; Ionic dialectνηός, always in [Refs 8th c.BC+]; dative νειῴ [Refs 4th c.BC+]; Attic dialect νεώς (Attic Inscrr. of see-3rd c.BC (see. below), once in Trag. (see. above), frequently in Prose authors and found in Comedy texts (see. below)); declension, nominative νεώς [Refs 5th c.BC+]; dative νεῴ [Refs 5th c.BC+]; accusative νεών [LXX+5th c.BC+]; on the accent see Hdn.Gr.1.8: Aeolic dialect ναῦος [Refs 7th c.BC+]; Spartan ναϝός [prev. work]5(1).1564 (plural, found at Delos, 5th-4th c.BC):—temple, [Refs 8th c.BC+]
II. inmost part of a temple, shrine containing the image of the god, [Refs 5th c.BC+]
III. portable shrine carried in processions, [Refs 5th c.BC+]
ναός
naos
from a primary naio (to dwell); a fane, shrine, temple :--shrine,
temple. Compare 2411.
see GREEK for 2411
ναός, οῦ, ὁ
n.m.
a temple, shrine
ναός naos 45x
pr. a dwelling; the dwelling of a deity, a temple, Mt. 26:61; Acts 7:48; used figuratively of individuals, Jn. 2:19; 1 Cor. 3:16; spc. the cell of a temple; hence, the Holy Place of the Temple of Jerusalem, Mt. 23:35; Lk. 1:9; a model of a temple, a shrine, Acts 19:24
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
tem'-p'l (hekhal, "palace"; sometimes, as in 1Ki 6:3,5, etc.; Eze 41:1,15 ff, used for "the holy place" only; bayith, "house," thus always in the Revised Version (British and American); hieron, naos):
A. STRUCTURE AND HISTORY
I. SOLOMON'S TEMPLE
I. INTRODUCTORY
1. David's Project
2. Plans and Preparations
3. Character of the Building
4. Site of the Temple
5. Phoenician Assistance
II. THE TEMPLE BUILDING
1. In General
2. Dimensions, Divisions and Adornments
3. The Side-Chambers
4. The Porch and Pillars
III. COURTS, GATES ANY ROYAL BUILDINGS
1. The Inner Court
(1) Walls
(2) Gates
2. The Great Court
3. The Royal Buildings
IV. FURNITURE OF THE TEMPLE
1. The Sanctuary
(1) The "Debhir"
(2) The "Hekhal"
2. The Court (Inner)
(1) The Altar
(2) The Molten (Bronze) Sea
(3) The Layers and Their Bases
Temple
First used of the tabernacle, which is called “the temple of the Lord” (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ’s human body (John 2:19, 21). Believers are called “the temple of God” (1 Cor. 3:16, 17). The Church is designated “an holy temple in the Lord” (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen “temple of the great goddess Diana” (Acts 19:27).
There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian’s highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon’s temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last…
A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16.
46 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 45 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 41 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.
περὶ τῆς σκηνῆς ἣν κατεσκεύασε Μωυσῆς ἐν τῇ ἐρημίᾳ εἰς τιμὴν τοῦ θεοῦ, ὥστε ναὸν εἶναι δοκεῖν.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἐπ’ ἀληθείας ταχὺ καὶ ἐξαίφνης τελειωθήσεται τὸ βούλημα αὐτοῦ, συνεπιμαρτυρούσης καὶ τῆς γραφῆς, ὅτι ταχὺ ἥξει καὶ οὐ χρονιεῖ, καὶ ἐξαίφνης ἥξει ὁ κύριος εἰς τὸν ναὸν αὐτοῦ, καὶ ὁ ἅγιος, ὃν ὑμεῖς προσδοκᾶτε.
1 ἐκ δὲ τῶν ἀπολειπομένων δύο , τόν τε ναόν μου παρῃτησάμην, διὰ τὸ θεοῖς μόνοις δ ταύτην τὴν τιμὴν ὑπʼ ἀνθρώπων δικαίως ἀπονέμεσθαι,
καὶ διὰ παντὸς ὑγιαίνειν. ἠγόρακά σοι τὰς ἐλαίας. αἰτοῦσι πανταχόθεν εἰς τὴν εὐσέβειαν τοῦ ναοῦ Σούχου, πάντας ἀνθρώπους, καὶ Ῥωμαίους καὶ Ἀλεξανδρεῖς καὶ κατοικοῦντας ἐν τῶι Ἀρσινοΐτηι. αἰτοῦσι Πομπήιον.
ε … τος … παστοφόρων Σοκνοπαίου θεοῦ μεγάλου καὶ … θεοῦ ἐπηκόου καὶ ναοῦ Καίσαρος Θεοῦ Σεβαστοῦ … περι … … … … … … θ
The Greek word σχίζω (i.e., *schizō*) means to split or cleave, both literally and figuratively. It appears in various contexts in the New Testament, such as the tearing of the temple veil and the division of opinions among people. The word is built from the root meaning 'to split' and is used to describe both physical rending and metaphorical division into factions.
σχίζω [(Lk. v.36 RG L mrg.)]; fut. σχίσω (LE. v. 36 L txt. T Tr txt. WH [cf. B. 37 (32 sq.)]); 1 aor. ἔσχισα ; Pass., pres. ptep. σχιζόμενος ; 1 aor. ἐσχίσθην ; [allied w. Lat. scindo, caedo, etc. (cf. Curtius § 295)]; fr. [( Hom. h. Merc.) ] Hesiod down ; Sept. several times for 7723, Is. xxxvii. 1 for DI) ; to cleave, cleave asunder, rend : rl, Lk. v. 36; pass. al πέτραι, Mt. xxvii. 51; οἱ οὐρανοί, Mk. i. 10; τὸ καταπέτασμα, Lk. xxiii. 45; with εἰς δύο added, into two parts, in twain [(els δύο μέρη, of a river, Polyb. 2, 16, 11)], Mt. xxvii. 51; Mk. xv. 38; τὸ δίκτυον, Jn. xxi. 11; to divide by rending, rl, Jn. xix. 24. trop. in pass. to be split into factions, be divided: Acts xiv. 4; xxiii. 7, (Xen. conv. 4, 59; τοῦ πλήθους σχιζομένου κατὰ αἵρεσιν, Diod. 12…
Read the full entry →σχίζω (schizō) — to split.
σχίζω,
[Refs 5th c.BC+], etc.: poetry imperfect σχίζον [Refs 5th c.BC+]: future σχίσω [LXX]: aorist ἔσχισα [Refs 8th c.BC+], Epic dialect σχίσσα [Refs 8th c.BC+]:—passive, future σχισθήσομαι [LXX]perfect ἔσχισμαι (see. below):—split, cleave, ῥινὸν ὀνύχεσσι [Refs 8th c.BC+]; ἔσχισε δώδεκα μοίρας, i.e. divided them into twelve parts, [Refs][same place]; σ. νῶτον γᾶς, of the plough, [Refs 5th c.BC+]; especially of wood, [Refs 5th c.BC+]; of the wind, σ. περὶ πρῷραν τὰ κύματα [Refs 4th c.BC+]; ἔσχισε νῆα θάλασσα shattered it, [Refs 1st c.BC+]; σ. ὑποδήματα cut out, opposed to νευρορραφεῖν, [Refs 5th c.BC+]; tear, ἱμάτιον [Refs 3rd c.AD+]; οἱ ἀποθανόντες ἐσχισμένοις ἐνειλοῦνται ῥάκεσιν ὡς καὶ τὰ βρέφη [Refs 2nd…
Read the full entry →σχίζω
schizo
apparently a primary verb; to split or sever (literally or
figuratively):--break, divide, open, rend, make a rent.
σχίζω
v.
I rend, divide asunder
σχίζω Root ΣΧΙΔ to split, cleave, Hes.; ἔσχισε δώδεκα μοίρας, i. e. divided them into twelve parts, Hhymn.; σχ. κάρα πελέκει Soph.
generally, to part, separate, Νεῖλος μέσην Αἴγυπτον σχίζων Hdt.:—Pass., ἐσχίσθη ὁ ποταμός id. Soph.; Νεῖλος σχίζεται τριφασίας ὁδούς branches into three channels, id. Soph.; ἐσχίζοντό σφεων αἱ γνῶμαι their opinions were divided, id. Soph.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
11 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 7 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.
θάτερον δ’ ἡ ἐντὸς περιεχομένη σφαῖρα, ἣν ἑξαχῆ σχίσας ἑπτὰ κύκλους ἀναλογοῦντας ἑαυτοῖς εἰργάζετο τῶν πλανήτων ἕκαστον εἰς αὐτοὺς ἁρμοσάμενος·
σχίσας δὲ εἰς δώδεκα φάρση τὸ ἱμάτιον, ὅπερ ἦν αὐτὸς περιβεβλημένος, ἐκέλευσε τὸν Ἱεροβόαμον λαβεῖν τὰ δέκα προσειπών, ὅτι ταῦτα ὁ θεὸς βούλεται καὶ σχίσας τὴν Σολόμωνος ἀρχὴν τῷ παιδὶ μὲν τῷ τούτου διὰ τὴν πρὸς Δαυίδην γεγενημένην ὁμολογίαν αὐτῷ…
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 647 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.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The Greek word ἄνωθεν (i.e., *anōthen*) is an adverb meaning 'from above' or 'from the beginning.' It can also imply 'again' or 'anew.' The term is used in various contexts in the New Testament, including references to heavenly origins (John 3:31) and the idea of rebirth (John 3:3, 7). Some lexicographers debate its meaning in specific verses, particularly regarding its use in John.
ἄνωθεν
adv,
(< ἄνω),
from above: ἀπὸ ἄ., Mt 27:51, Mk 15:38; ἐκ τῶν ἄ., Jo 19:28; meaning, from heaven: Jo 3:31 19:11, Ja 1:17 3:15, 17 .
anew, again: Jo 3:3, 7, (so most, but v. Meyer, in l.; cf. Field, Notes, 86 f.); πάλιν ἄ., Ga 4:9 (MM, VGT, s.v.).†
ἄνωθεν, (dvw),adv.; a. from above, froma higher place: ἀπὸ ἄνωθεν (W. § 50, 7 N. 1), Mt. xxvii. 51 ['Tdf. om. ἀπό] ; Mk. xv. 38; ἐκ τῶν ἄνωθεν from the upper part, from the top, Jn. xix. 23. Often (also in Grk. writ.) used of things which come from heaven, or from God as dwelling in heaven: Jn. iii. 31; xix.11; Jas. i. 173 iii. 15,17. Ὁ. from the first: Lk. i. 3; then, from the beginning on, from the very first: Acts xxvi.5. Hence ο. anew, over again, indicating repetition, (a use somewhat rare, but wrongly denied by many [Mey. among them ; cf. his comm. on Jn. and Gal. as below]) : Jn. iii. 3, 7 ἄν. γεννηθῆναι, where others explain it from above, i. e. from heaven. But, ace. to this explanation, Nicodemus ought to have wondered how it was possible for any one to be born from heaven; but this he did not say; [ef. Westcott, Com. on Jn. p.63]. Of the repetition of physical birth, we read…
Read the full entry →ἄνωθεν. In P Petr III. 43(2) 15.117 (B.c. 246) ἄνωθεν is found in opposition to κάτω : Azat contextus. P Hib I. 110% (records of postal service, ¢. B.C. 255) Spas πρώτης παρέδωκεν Θεύχρ[η]στος ἄνοθεν Δινίαι κυ(λιστοὺς) ¥, ‘‘ Ist hour, Theochrestus delivered to Dinias 3 rolls from the upper country ” (Edd.). Ανοθεν appears again twice in this document, and κάτοθεν ‘‘from the lower country.” (This is a very early example of the approximation of o and @, on which see Proleg.® pp. 244 and 35 f.). BGU IV. 1208? (Aug.) KatayTH[oals ἐκ τῶν ἄνωθεν [τόπων]... ἐκομισά[μη]ν Sia Σωτηρίχου κτὰ. In P Tebt I. 599", 10 (B.c. 99) ἣν ἔχετε πρὸς ἡμᾶς ἄνωθεν πατρικὴν φιλίαν, and διὰ τὸ ἄνωθεν
ἄνωθεν (anōthen) — from above/again.
ἄνωθεν
and ἄνωθε [Refs 5th c.BC+], Doric dialect ἄνωθα [Refs]: (ἄνω):—adverb of Place, from above, from on high, θεοὺς ἄ. γῆς ἐποπτεύειν ἄχη[Refs 5th c.BC+]; from the interior of a country, [Refs 5th c.BC+]; especially from inner Asia, [Refs 1st c.AD+]; from the north, [Refs 5th c.BC+]
2. like{ἄνω}, above, on high, opposed to κάτωθεν or κάτω, [Refs 4th c.BC+]: of the gods, [Refs 5th c.BC+]; of men on earth, οἱ ἄ. the living, [Refs 5th c.BC+]; those on deck (in a ship), [Refs 5th c.BC+]; of birds of the air, [Refs 5th c.BC+]; ἡ ἄ. Φρυγία upper Phrygia, [Refs 4th c.BC+]
2. b rarely with genitive, ἄ. τοῦ στρατοπέδου[Refs 5th c.BC+]
ἄνωθεν
anothen
from 507; from above; by analogy, from the first; by implication,
anew:--from above, again, from the beginning (very first), the top.
see GREEK for 507
ἄνωθεν
Adv
from above, from the beginning, again
ἄνωθεν ἄνω adv. of place from above, from on high, Hdt., Trag., etc.; ὕδατος ἄνωθεν γενομένου, i. e. rain, Thuc.: from the upper country, from inland, id. Thuc.
= ἄνω, above, on high, Trag.; οἱ ἄν. the living, opp. to οἱ κάτω, Aesch.:—c. gen., Hdt.
of Time, from the beginning, Plat., Dem.:— by descent, Theocr.; τὰ ἄν. first principles, Plat.
over again, anew, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
13 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 13 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.
Ἐπεὶ δ’ ἐκ τῶν οὐρανίων τὰ ἐπίγεια ἤρτηται κατά τινα φυσικὴν συμπάθειαν, ὁ τῆς ἑβδομάδος λόγος ἄνωθεν ἀρξάμενος κατέβη καὶ πρὸς ἡμᾶς τοῖς θνητοῖς γένεσιν ἐπιφοιτήσας.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν…
καὶ πάσης ἐμποιήσεως διὰ παντὸς ἐπὶ τὸν ἅπαντα χρόνον καὶ ποτιεῖ κατὰ τὰς ἔτι ἄνωθεν συνηθείας. εὐδοκεῖ δὲ ἡ τοῦ Ἀπολλωνίου γυνὴ Ταπαεῖς ἡ καὶ Ταπιτύνις Πετεεῦτος καὶ ἡ
καὶ κατεργαζομένους καὶ κατασπείροντας καὶ μισθοῦντας καὶ τοὺς ποτισμοὺς καὶ τὰς ἐκχύσεις ποιουμένους ὡς ἄνωθεν εἴθισται καὶ τὰ ἐξ αὐτῶν ἀποφερομένους καὶ ὑποτιθέντας καὶ ἑτέροις παραχωροῦντας καὶ διοικοῦντας περὶ
αὐτῆς κυριεύοντας τῶν παρακεχωρημένων ἀρουρῶν καὶ τοῖς ποτισμοῖς καὶ ταῖς ἐκχύσεσι χρωμένους ὡς ἔτι ἄνωθεν εἴθισται, καὶ τὰ ἐξ αὐτῶν ἐσόμενα ἀποφερομένους εἰς τὸ ἴδιον καὶ … ὡς βούλονται
The Greek word ἕως (i.e., *heōs*) means 'until' or 'while,' serving as a conjunction, preposition, and adverb of continuance. It marks a limit in time or place and can be used with various grammatical constructions, including the indicative and subjunctive. In the New Testament, it appears in contexts like Matthew 2:9 and John 9:4, indicating the duration or endpoint of an action.
Ζ, ζ, ζῆτα, τό,
zeta, the sixth letter. As a numeral, ζ́ʹ = ἑπτά, ἕβδομος (the obsol. ϛ, Ϝ, vau, "digamma," representing ἕξ), ζ́͵ = 7000.
ἕως, a particle marking a limit, and I. as a ConsuNcTION signifying 1. the temporal terminus ad quem, (ill, until, (Lat. donec, usque dum); asin the best writ. a. with an indie. pret., where something is spoken of which continued up to a certain time: Mt. ii. 9 (€s. . . ἔστη [ἐστάθη L T TrW11)) ; xxiv. 39, (1 Mace. x. 50; Sap. x. 14, ete.). ὍὌ. with ἄν and the aor. subjune. (equiv. to the Lat. fut. perf.), where it is left doubtful when that will take place till which it is said a thing will continue [ef. W. § 42, 5]: ἴσθι ἐκεῖ, ἕως ἂν εἴπω σοι, Mt. ii. 13; add, v. 18; x. 11; xxii. 44; Mk. vi. 10; xii. 36; Lk. xvii.8; xx.43; Actsii.35; Heb. i. 13; after a negative sentence: Mt. v. 18, 26; x. 23 [T WH om. ἄν]; xii. 20; xvi. 28; xxiii. 39; xxiv. 34; Mk. ix. 1; Lk. ix. 27; xxi. 32; 1 Co.iv.5; with the aor. subj. without the addition of dv: Mk. vi. 45 RG; xiv. 32 [here Tr mrg.fut.]…
Read the full entry →ἕως (heōs) — until.
ἕως,
__BEpic dialect εἵως, ἧος (see. entry near the end), Doric dialect ἇς, Aeolic dialect ἆς (which see), Boeotian dialect ἇς [Refs], and ἅως [Refs] Relat. Particle, expressing the point of Time up to which an action goes, with reference to the end of the action, until, till; or to its continuance, while:
__B.I until, till,
__B.I.1 with Ind., of a fact in past time, θῦνε διὰ προμάχων, ἧος φίλον ὤλεσε θυμόν [Refs 8th c.BC+]imperfect with ἄν in apodosi, of an unaccomplished action, ἡδέως ἂν Καλλικλεῖ διελεγόμην, ἕ. ἀπέδωκα I would have gone on conversing till I had.., [Refs 5th c.BC+]
__B.I.2 ἕ. ἄν or κε with Subj. (mostly of aorist), of an event at an uncertain future time, μαχήσομαι.. ἧός κε τέλος πολέμοιο κιχείω till I find, [Refs 8th c.BC+] is sometimes…
ἕως
heos
of uncertain affinity; a conjunction, preposition and adverb of
continuance, until (of time and place):--even (until, unto), (as) far
(as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s).
ἕως
Adv
until, as far as
ἕως heōs 146x
can function as an improper prep., while, as long as, Jn. 9:4; until, Mt. 2:9; Lk. 15:4; as also in NT ἕως οὗ, ἕως ὅτου, Mt. 5:18, 26; ἕως ἄρτι, until now, Mt. 11:12; ἕως πότε, until when, how long, Mt. 17:17; ἕως σήμερον, until this day, to this time, 2 Cor. 3:15; as a prep. of time, until, Mt. 24:21; of place, unto, even to, Mt. 11:23; Read the full entry →
ἕως until, till, Lat. donec, dum, Hom.:—in Hom. sometimes used = τέως, for a time:—to express a fact, ἕως is foll. by Ind., εἷος φίλον ὤλεσε θυμόν Il.; when the event is uncertain, by the opt., ἕως ὅ γε μιγείη till he should reach, Od.
ἕως ἄν or κε with Subj., relating to an uncertain event in future time, μαχήσομαι, εἵως κε κιχείω till I find, Il.
while, so long as, εἵως πολεμίζομεν Od.; ἕως ἔτι ἐλπίς [ἦν] Thuc.
as adv., Lat. usque, mostly with Advs. of Time, ἕως ὅτε, Lat. usque dum, till the time when, Xen.; so, ἕως οὗ Hdt.; ἕως ὀψέ till late, Thuc.:—c. gen., ἕως τοῦ ἀποτῖσαι till he made payment, ap. Aeschin.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
148 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 147 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 598 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.
ἕως δὲ ἑαυτὸν ὑποτίθεται ὡς αἴτιόν τινος, μακρὰν ἀφέστηκε τοῦ παραχωρεῖν θεῷ καὶ ὁμολογεῖν αὐτῷ·
κατοικοῦσι δὲ οὗτοι ἀπὸ Ταύρου καὶ Ἀμάνου τῶν ὀρῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς Ἀσίας ἄχρι ποταμοῦ Τανάιδος, ἐπὶ δὲ τῆς Εὐρώπης ἕως Γαδείρων γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Νεχούτου τοῦ Ἀγατρέους Πέρσηι τῆς ἐπιγονῆς εἶ μὴν κατασκεῦσαι ζυγὸν ἁμαξικὸν καὶ κόφινον ἄρεστα ἕως Τῦβι γ τοῦ ζ ἔτους. ἐὰν δὲ μὴ ποιῇ καθότι προγέγραπται ἀποτισάτω παραχρῆμα χ
ἃ προσωφείλετό σοι πρὸς τὴν συνγραφὴν Ταΐσεως τῆς θυγατρός σου, ἃ καὶ ἀποδώσω σοι ἕως Παχὼν λ τοῦ θ ἔτους ἄνευ κρίσεως καὶ δίκης· ἐὰν δὲ μὴ ἀποδῶ σοι
ἔτους παρὰ ληνὸν μέτρῳ τῶι Πελαίου, χορηγῶν κενώματα ἀρεστά, καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν
The Greek word κάτω (katō) is an adverb meaning 'down' or 'below.' It is derived from the preposition κατά and is used in contexts involving motion or location, often contrasting with ἄνω ('up'). In the New Testament, it appears in various verses to indicate physical or metaphorical positions beneath something else.
κάτω,
adv.
(< κατά),
[in LXX for מַטָּה, מִתַּחַת and cogn. forms;]
down, downwards (with verbs of motion), Mt 4:6, Lk 4:9, Jo 8:[6, 8], Ac 20:9.
κάτω (fr. κατά), adv., [fr. Hom. down], compar. κατωτέρω; [cf. W. 472 (440)]; 1. down, downwards: Mt. iv. 6; Lk. iv. 9; Jn. viii. 6,8; Acts xx. 9. 2. below, beneath, [ οἴ. W. u. 5.7; a. of place: Mk. xiv. 66; Actsii.19; ἕως κάτω [A. V. to the bottom], Mt. xxvii. 51; Mk. xv. 38, (Ezek. i. 27; viii. 2); τὰ κάτω, the parts or regions that lie beneath (opp. to τὰ ἄνω, heaven), i. 6. the earth, Jn. viii. 23. b. of temporal succession: ἀπὸ διετοῦς καὶ κατωτέρω, from a child of two years and those that were of a lower age [cf. W. 370 (347) ], Mt. ii. 16; ἀπὸ εἰκοσαετοῦς καὶ κάτω. 1 Chr. xxvii. 23.
κάτω used of place ‘‘ down,” ‘‘ downwards,” is found 8 times in the NT, and may be illustrated by P Hal I. 1114 (B.c. 238) οὐλὴ τ]ραχήλωι κάτωι (for form, see Mayser Gr. p. 136), P Magd 1174 (B.c. 221) τῆς κάτω μερίδος, and P Tebt II. 41479 (il/A.D.) τὸ σφυρίδιν μετὰ τῶν ἐνόντων κάτω, ‘the little basket with its contents at the bottom” (Edd.). An ostracon receipt of ili/A.D. published by GH in Zegyf¢. Archaeol. Report 1904-05 p. 16, No. 12, runs—A{(tpas) ὃ (ἥμισυ) ὀκτασοῦφα καὶ τρισοῦφα ἄνω καὶ κάτω δικόντυλα (/.8vdAa) δωδεκάκυκλα.
κάτω (katō) — under.
κάτω,
adverb, (κατά):
I. with Verbs implying Motion, downwards, ἐπισκύνιον κ. ἕλκεται [Refs 8th c.BC+]; especially of the nether world, [Refs 5th c.BC+]; κ. βλέπειν, φέρεσθαι, [Refs 5th c.BC+]; κ. διεχώρει αὐτοῖς they suffered from diarrhoea, [Refs 5th c.BC+]; φάρμακον πῖσαι κ. give a purgative, [Refs]; κ. βοηθεῖν go down to help, [Refs 4th c.BC+]; for ἄνω καὶ κάτω, ἄνω κάτω, etc., see at {ἄνω} (B) [Refs 4th c.BC+]
I.2. downwards, in a chain of causes, ἐπὶ τὸ κ. ἰέναι [Refs 4th c.BC+]
I.3. with genitive, down from, πετρῶν ὦσαι κ. [Refs 5th c.BC+].
II. with Verbs implying Rest (so more frequently in Prose), beneath, below, opposed to ἄνω, [Refs 8th c.BC+]
κάτω
Adv
down, below, lower, under, less
κάτω κατά with verbs of Motion, down, downwards, Hom., Hdt., attic
with Verbs of Rest, beneath, below, underneath, opp. to ἄνω, Hes.: —esp. in the world below, Soph., Plat.
geographically below, southward, Hdt.; but also, on the coast, Thuc.
as a prep. c. gen. under, below, Trag.
comp. κατωτέρω, lower, further, downwards, Ar.; c. gen. lower than, below, Hdt.
Sup. κατωτάτω, at the lowest part, id. Hdt.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
bot'-um: Rendered by several Hebrew words:
(1) sheresh, "root"; Chaldaic, shoresh (Job 36:30, "the bottom of the sea").
(2) qarqa', "soil," "pavement of tesserae" (Am 9:3).
(3) qetsebh, "cutting," "chop," "extremity" (Jon 2:6, "the bottoms of the mountains").
(4) rephidhah, "railing," "couch" (So 3:10, "the bottom thereof of gold").
(5) cheq, "bosom," "lap" (Eze 43:13,14,17, the Revised Version, margin "hollow").
(6) metsullah, "to be dark," "shadowy place," from primitive root tsalal, "to tumble down," i.e. "settle"; hence, the idea of a valley ("the myrtle-trees that were in the bottom,"
10 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 16 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.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
ἦσαν δʼ αὐτῇ πόδες τὰ μὲν ἐξ ἡμίσους ἕως τῶν κάτω τελέως ἐξηρτισμένοι οἷς Δωριεῖς προστιθέασι ταῖς κλίναις ἐμφερεῖς, τὸ δὲ πρὸς αὐτὴν ἀνατεῖνον τετράγωνοι τῇ ἐργασίᾳ.
Καὶ οὐ φάγῃ, φησίν, σμύραιναν οὐδὲ πολύποδα οὐδὲ σηπίαν: οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατάρατα ἐν τῷ βυθῷ νήχεται, μὴ κολυμβῶντα…
τοῦ Θέωνος τῶν ἀπ’ Ὀξυρύγχων πόλεως. ἀπεγραψάμην τῷ ἐνεστῶτι ἔτει ἐπὶ κώμης Θώλθεως τῆς κάτω τοπαρχίας ἃ ἔχω θρέμματα καὶ πρώτης ἀπογραφῆς ἄρνας … οἷς προσεγέν
παρὰ Λεοντᾶτος χρηματίσαντος μητρὸς Τανούφιος ἀπὸ Σέσφθα τῆς κάτω τοπαρχίας. ἀπογράφομαι κατὰ τὰ κελευσθέντα ὑπὸ Οὐαλερίου Πρόκλου τοῦ ἡγεμονεύσαντος πρὸς τὴν τοῦ διελθόντος
Ἀνουβίωνι Ἰσιδώρου … … … αρούτιος μητρὸς Κλεοπάτρας ἐν τῇ κώμηι Φνεβιῇ κάτω, πεδίου Ἀπολλωνόπολιν καὶ Ναρμῦτιν, ἀπόντι διὰ Χαιρήμονος τοῦ Χαιρήμονος φροντιστοῦ παρὰ Ἁρφαήσεως Κρονίωνος τοῦ
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
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 →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 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 →
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
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
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
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.
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
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-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γῆ (gē) means 'earth' or 'land' and is used in various contexts, including the physical ground, cultivated land, and regions or countries. It appears frequently in the New Testament, often contrasting with 'heaven' or 'sea.' The lexicons indicate a consensus on its meanings, which encompass both the solid part of the globe and the concept of territory.
γῆ; gen. γῆς, 7, (contr. fr. yéa, poet. γαῖα), Sept. very often for γι and ΤΣ, earth; 1. arable land: Mt. xiii. 5, 8, 23; Mk. iv. 8, 20, 26, 28, 31; Lk. xiii. 7; xiv. 35 (34); Jn. xii. 24; Heb. vi. 7; Jas. v. 7; Rev. ix. 4; of the earthy material out of which a thing is formed, with the implied idea of frailty and weakness: ἐκ γῆς χοϊκός, 1 Co. xv. 47. 2. the ground, the earth as a standing-place, (Germ. Boden) : Mt. x. 29; xv. 35; xxiii. 85; xxvii. 51; Mk. viii. 6; ix. 20; xiv. 35; Lk. xxii. 44 [L br. WH reject the pass.]; xxiv. 5; Jn. viii. 6, 8, [i.e Rec.]; Acts ix. 4, 8. 3. the main /and, opp. to sea or water: Mk. iv. 1; vi. 47; Lk. ν. 8; viii. 27; Jn. vi. 21; xxi. 8 sq. 11; Rev. xii. 12. 4. the earth as a whole, the world (Lat. terrarum orbis); a. the earth as opp. to the heavens: Mt. v. 18, 35; vi.10; xvi.19; xviii. 18; xxiv. 35; Mk. xiii. 31; Lk. ii. 14; Jn. xii. 32; Acts ii. 19…
Read the full entry →γῆ. The rare plural forms of this word which are found in the LXX may be illustrated from the Ptolemaic papyri of 1i/B.c., e.g. BGU III. 993329 (νος 128-7) γῶν τε καὶ οἰκιῶν, P Tor I. 12° (B.c. 116) ἕνεκεν τοῦ kal τῶν γῶν μὴ μετεσχηκέναι αὐτήν, P Tebt I. 6% (B.c. 140-39) yas τε καὶ ἕτερα : see Thackeray G7. i. p. 143. In MGr, beside ἢ γῆ, we have the indeclinable ἢ γῆς, τῆς γῆς, etc. : see Thumb Handbook, p. 57. The familiar Biblical ἔπὶ γῆς appears in P Ryl 11. $78 (early iii/A.b.) 6 αὐτὸς ὁριοδείκτης ἐπέδειξα ἐπὶ γῆς (restored from 1.*), “1 the said surveyor have verified it on the spot”: the editors suggest that ἐπὶ γῆς should be read in P Thead 54% and 55%. It may be observed that γῆ in papyri is regularly ‘‘land” in small or moderate quantities, a sense never found in NT, where γῆ is always antithetic to sky or sea, or denotes a district or country, The LXX and papyri, in their use…
Read the full entry →γῆ (gē) — earth: planet.
γῆ, ἡ,
occasionally in [Refs 8th c.BC+]: dual γαῖν [Refs 5th c.BC+]; γῶν [Refs 2nd c.BC+]:—earth (including land and sea, [Refs 7th c.BC+] opposed to heaven, or land opposed to sea, Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες [Refs 8th c.BC+]; τίς γ; [Refs 8th c.BC+]; κατὰ γῆν on land, by land, opposed to ναυσί, [Refs 5th c.BC+]; opposed to ἐκ θαλάσσης, [Refs 5th c.BC+]; ἐπὶ γῆς on earth, opposed to νέρθε, [Refs 5th c.BC+]; κατὰ γῆς below the earth, [Refs 5th c.BC+]: genitive with local Adverbs, ἵνα γῆς [Refs 5th c.BC+]; ποῦ, ποῖ, ὅποι γ., [Refs 5th c.BC+]
2. earth, as an element, [Refs 6th c.BC+]
2. b γῆν καὶ ὕδωρ αἰτεῖν, as tokens of submission, [Refs 5th c.BC+]
γῆ
ge
contracted from a primary word; soil; by extension a region, or the
solid part or the whole of the terrene globe (including the occupants
in each application):--country, earth(-ly), ground, land, world.
γῆ, γῆς, ἡ
n.f.
the earth, soil, land
γῆ gē 250x
earth, soil, Mt. 13:5; Mk. 4:8, et al.; the ground, surface of the earth, Mt. 10:29; Lk. 6:49, et al.; the land, as opposed to the sea or a lake, Lk. 5:11; Jn. 21:8, 9, 11; the earth, world, Mt. 5:18, 35, et al.; by synec. the inhabitants of the earth, Mt. 5:13; 6:10; 10:34; a land, region, tract, country, territory, Mt. 2:20; 14:34;by way of eminence, the chosen land, Read the full entry →
γῆ earth opp. to heaven, or land opp. to sea, Hom., etc.; κατὰ γῆν on land, by land, Thuc.; κατὰ γῆς Xen.:— ἐπὶ γῆς on earth, Soph.; κατὰ γῆς below the earth, Trag.:—the gen. with local adverbs, ἵνα γῆς, ποῦ γῆς, ubi terrarum, where in (in what quarter of) the world, where on earth, Soph., etc.
earth, as an element, opp. to air, water, fire, Plat.
a land, country, Aesch., etc.; γῆν πρὸ γῆς from land to land, id. Aesch.
the earth or ground as tilled, Soph., Plat.
a lump of earth, in the phrase γῆν καὶ ὕδωρ αἰτεῖν, γῆν καὶ ὕδωρ διδόναι, in token of submission, Hdt.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
255 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 250 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 1,727 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.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
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 ἐωνήσατο παρὰ
μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον·
σείω is a verb meaning to shake or move to and fro. It covers a range of uses from physical shaking, like earthquakes, to metaphorical agitation of emotions. In the New Testament, it appears in contexts such as the shaking of the earth (Mt 27:51) and stirring of fear (Mt 21:10). Some lexicons note its use in both physical and emotional contexts, but do not significantly disagree.
σείω ; fut. σείσω (Heb. xii. 261, Τ Tr WH); Pass., pres. ptep. σειόμενος ; 1 aor. ἐσείσθην; fr. Hom. down; Sept. chiefly for wy1; to shake, agitate, cause to tremble: Rev. vi. 13; τὴν γῆν, Heb. xii. 26 after Hag. ii. 6; ἐσείσθη ἡ γῆ, Mt. xxvii. 51 (Judg. v. 4; 2S. xxii. 8); σεισθῆναι ἀπὸ φόβυυ, of men, to be thrown into a tremor, fo quake for fear, Mt. xxviii. 4; metaph. fo agitate the mind: ἐσείσθη ἡ πόλις, [R. V. was slirred] i. 6. its inhabitants, Mt. xxi. 10. [Comp.: ἀνα-, δια-, kara- σείω.}
σείω, “shake”: P Lond 4613 (iv/a.p.) (=I. p. 79) ὁ σείσας τὴν οἰκουμένην, Aazhel 10467 σίσασα λόφον. The verb is used metaphorically in BGU I. 4289 (ii/a.p.) ἔ]σεισεν τοὺς περὶ αὐτόν, and P Oxy X. 1252 γεοίοϑτ (A.D. 288-95) δηλοῦμεν ὡς μηδὲν ὑπ᾽ αὐτοῦ σεσεῖσθαι, “we affirm that nothing has been extorted from us by him”: for the mixed construction the editors compare Ac 27! MGr (σείζω).
σείω (seiō) — to shake.
σείω,
[Refs 8th c.BC+], poetry σίω [Refs 6th c.BC+]: Ep imperfect σεῖον [Refs 8th c.BC+]; Ionic dialect σείασκον (ἀνασ-) [Refs]: future σείσω [LXX+5th c.BC+]: aorist ἔσεισα [Refs 5th c.BC+]; Epic dialect σεῖσα [Refs 8th c.BC+]perfect σέσεικα (κατα-) [Refs 4th c.BC+] —middle, aorist ἐσεισάμην (ἀπ-) [Refs 6th c.BC+]; Epic dialect σείσατο [Refs 8th c.BC+]:—passive, aorist ἐσείσθην [Refs 5th c.BC+]: perfect σέσεισμαι [Refs 5th c.BC+]:—shake, move to and fro, [Refs 8th c.BC+]; σ. ἐγχείας, ἔγχεα, μελίην, shake the poised spear, [Refs 8th c.BC+]; αἰγίδα [Refs]; σανίδας σ. shake the door, [Refs]; of chariot horses, σεῖον ζυγὸν ἀμφὶς ἔχοντες [Refs 8th c.BC+]; σ. λόφον, of a warrior, [Refs 7th c.BC+]; ἡνίας χεροῖν σ. [Refs 5th c.BC+]; σ. χαίτην, etc., [Refs 6th c.BC+]; κάρα σ., as sign of discontent, [Refs 5th c.BC+]; but of one dancing, [Refs 5th c.BC+]; ἄκρᾳ…
Read the full entry →σείω
seio
apparently a primary verb; to rock (vibrate, properly, sideways or to
and fro), i.e. (generally) to agitate (in any direction; cause to
tremble); figuratively, to throw into a tremor (of fear or
concern):--move, quake, shake.
σείω
v.
I shake
σείω seiō 5x
to shake, agitate, Heb. 12:26; pass. to quake, Mt. 27:51; 28:4; Rev. 6:13; met. to put in commotion, agitate, Mt. 21:10
σείω to shake, move to and fro, Hom.; σε. ἔγχος, μελίην to shake the poised spear, Il.; κάρα σει., in sign of discontent, Soph.:—also, σείειν τῆι οὐρᾶι Xen.
of earthquakes, which were attributed to Poseidon, Hdt.; absol., σείσας by an earthquake, Ar.: impers., σείει there is an earthquake, Thuc., Xen.
metaph. to shake, agitate, disturb, Pind., Soph.
in attic, to accuse falsely or spitefully, so as to extort hush-money, Ar.; cf. Lat. concutio.
Pass. to shake, heave, quake, of the earth, Il., Hdt.:—metaph. to be shaken to its foundation, τὸ τερπνὸν πίτνει σεσεισμένον Pind.; οἷς ἂν σεισθῆι θεόθεν δόμος Soph.
generally, to move to and fro, Il.: Pass., ὀδόντες ἐσείοντο his teeth were loosened, Hdt.; σεισθῆναι σάλωι Eur.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
5 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 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 28 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.
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-NPF — Article · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
T-NPF Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πέτρα is a feminine noun meaning 'rock,' specifically a mass of live rock, as opposed to a detached stone. It appears in various contexts in the New Testament, including metaphoric uses in Matthew 16:18 and references to rocky ground in Luke 8:6, 13. The lexicons note a distinction between πέτρα and πέτρος, with some scholars debating the implications of this difference.
πέτρα, -ας, ἡ,
[in LXX chiefly for סֶלַע, צוּר;]
a rock, i.e. a mass of live rock as distinct from πέτρος, a detached stone or boulder: Mt 7:24, 25 27:51, 60, Mk 15:46, Lk 6:48 8:6, 13; of a hollow rock, a cave, Re 6:15, 16 (cf. Is 2:10, al.). Metaph., Mt 16:18 (on the meaning, v. Hort, Eccl., 16 ff., but cf. also ICC, in l.), I Co 10:4; = πέτρος, Ro 9:33, I Pe 2:8(LXX).†
πέτρα, -as, ἡ, fr. Hom. down; Sept. for yd and Ἔχ; a rock, ledge, cliff’; a. prop.: Mt. vii. 24 sq. ; XXvii. 51,60; Mk. xv. 46; Lk. vi.48; 1 Co. x.4 (on which see πνευματικός, 3 a.) ; a projecting rock, crag, Rev. vi. 15sq.; rocky ground, Lk. viii. 6, 13. b. arock, large stone: Ro. ix. 33; 1 Pet. ii. 8 (7). c. metaph. a man like a rock, by reason of his firmness and strength of soul: Mt. xvi. 18 [some interpp. regard the distinction (generally observed in classic Greek ; see the Comm. and cf. Schmidt, Syn. ch. 51, §§ 4-6) between πέτρα, the massive living rock, and πέτρος, a detached but large fragment, as important for the correct understanding of this passage; others explain the different genders here as due first to the personal then to the material reference. Cf. Meyer, Keil, al.; Green, Crit. Note on Jn. i. 43].
πέτρα, “a rock’’: PSI IV. 4239 (iii/B.c.) λελατομεύκαμεν δὲ καὶ λίθους βασιλικοὺς ἐκ τῆς πέτρας, P Leid W** 86 (1i/iii A.D.) (=I. p. 149) 4(= at) πέτραι, καὶ τὰ ὄρη, καὶ ἣ θάλασσα. In PSI LV. 433 (B.C. 261-0) πέτρα is used rather of rocky ground, much like πετρώδης in Mt 13° αὐ, τὰ σκόρδα (‘‘garlic”) τὰ ἐπὶ τῆς πέτρας, 7 οὐκ ἐφυτεύθη οὖν ἐπὶ τῆς πέτρας ᾽Οασιτικά : cf. the similar use of πετραῖος in P Tebt I. 84.-8 (B.c. 118). For the catastrophic influence of the divine name we may cite the magic P Leid Vi 31 (iii/iv A.D.) (=II. p. 27) οὗ τὸ ὄνομα {od} ἡ γῆ ἀκούσασα ἐλεύσεται, ὃ ἅδης ἀκούων ταρόσσεται.. . . at πέτραι ἀκούσασαι ῥήγυνί -- νυν)ται : cf. Mt 2752. See also P Osl I. 1255 with the editor’s…
Read the full entry →πέτρα (petra) — rock.
πέτρα,
Ionic dialect and Epic dialect πέτρη, ἡ, rock; frequently of cliffs, ledges, etc. by the sea, λισσὴ αἰπεῖά τε εἰς ἅλα πέτρη [Refs 8th c.BC+]; χῶρος λεῖος πετράων free from rocks, of a beach,[Refs 8th c.BC+]; χοιρὰς π. [Refs 5th c.BC+]; also, rocky peak or ridge, αἰγίλιψ π. [Refs 8th c.BC+]; λιττὰς π. [Refs 6th c.BC+]; π. Λευκάς, Ὠλενίη, etc., [Refs 8th c.BC+]; π. σύνδρομοι, Συμπληγάδες, [Refs 5th c.BC+]; πρὸς πέτραις ὑψηλοκρήμνοις, of Caucasus, [Refs 4th c.BC+]; π. Δελφίς, π. δίλοφος, of Parnassus, [Refs 5th c.BC+]; π. Κεκροπία, of the Acropolis, [Refs 5th c.BC+]
Read the full entry →πέτρα
petra
feminine of the same as 4074; a (mass of) rock (literally or
figuratively):--rock.
see GREEK for 4074
πέτρα, ας, ἡ
n.f.
rock
πέτρα petra 15x
a rock, Mt. 7:24, 25; met. Rom. 9:33; 1 Pet. 2:8; crags, clefts, Rev. 6:15, 16; stony ground, Lk. 8:6, 13
πέτρα πέτρα, ionic and epic πέτρη, ἡ, a rock, a ledge or shelf of rock, Od.
a rock, i. e. a rocky peak or ridge, Hom.; π. σύνδρομοι, ξυμπληγάδες, of the rocky islets of the Bosporus, Pind., Eur.; π. δίλοφος, of Parnassus, Soph.—Properly, πέτρα is a fixed rock, πέτρος a stone: in Od. 9, πέτραι are masses of live rock torn up by giants.
πέτρη γλαφυρή a hollow rock, i. e. a cave, Il.; δίστομος π. a cave in the rock with a double entrance, Soph.
proverbial usages:—on οὐκ ἀπὸ δρυὸς οὐδ᾽ ἀπὸ πέτρης, v. δρῦς:— as a symbol of firmness, ὁ δ᾽ ἐστάθη ἠύτε πέτρη Od.; of hardheartedness, ἐκ πέτρας εἰργασμένος Aesch.
Noun-NPF — Noun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
N-NPF Part of Speech: Noun Case: Nominative Number: Plural Gender: Feminine
16 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 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 47 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.
χαίρει γὰρ τὰ μέν τινα τεναγώδει καὶ οὐ πάνυ βαθείᾳ θαλάττῃ, τὰ δ’ ὑποδρόμοις καὶ λιμέσι μήτ’ ἐπὶ γῆν ἀνέρπειν μήτε πόρρω γῆς ἐπινήχεσθαι δυνάμενα, τὰ δὲ κατὰ μέσον καὶ βαθὺ πέλαγος διαιτώμενα τὰς προκεχυμένας ἄκρας ἢ νήσους ἢ πέτρας ἐκτρέπεται·
ὁ δʼ οὐκ εἰς μακρὰν τὴν δωρεὰν ἀνεβάλλετο, τῷ δὲ Μωυσεῖ παρέξειν ὑπισχνεῖται πηγὴν καὶ πλῆθος ὕδατος ὅθεν οὐ προσδοκήσειαν, καὶ κελεύει τῷ βάκτρῳ πλήξαντα τὴν πέτραν, ἣν ἑώρων αὐτόθι παρακειμένην, παρʼ αὐτῆς λαμβάνειν τὴν εὐπορίαν ὧν δέονται·
τὸ δὲ πρόσωπόν μου ἔθηκα ὡς στερεὰν πέτραν.
καὶ σφύρας δέκα καὶ σφυροκόπον καὶ Πάχνουμιν καὶ Πάχημιν Τιθοήους … πρὸς τὴν τῆς πέτρας ἐργασίαν καὶ σφύρας οὓς ἐχρήσω κ
Πτολεμαίῳ Σαραπίωνος τοῖς τρισὶ μισθωσαμένοις θήραν ἰχθύας ὑποδοχείων δύο κώμης Καρανίδος γύου τοῦ καλουμένου πετρα. … τῇ νομαρχίᾳ παρὰ … Διοσκόρου. ἐπεὶ προετρέψασθέ με συνπροσελθεῖν τῇ προκιμένῃ μισθώσει ὑμῶν
ὄντα εὔπορον καὶ ἐπιτήδειον· ἔστι δέ· Μενχῆς μητρὸς Τσιντοτοέως Κέλητος ἀπὸ Λαύρας καταγινόμενος ἐν Πέτρᾳ ἔχων πόρον οἰκόπεδα καὶ ἐδάφη δραχμῶν χ. ιθ ὁμοίως εἰς ἐπιμέλειαν γεωργίας δημοσίας γῆς
The Greek word σχίζω (i.e., *schizō*) means to split or cleave, both literally and figuratively. It appears in various contexts in the New Testament, such as the tearing of the temple veil and the division of opinions among people. The word is built from the root meaning 'to split' and is used to describe both physical rending and metaphorical division into factions.
σχίζω [(Lk. v.36 RG L mrg.)]; fut. σχίσω (LE. v. 36 L txt. T Tr txt. WH [cf. B. 37 (32 sq.)]); 1 aor. ἔσχισα ; Pass., pres. ptep. σχιζόμενος ; 1 aor. ἐσχίσθην ; [allied w. Lat. scindo, caedo, etc. (cf. Curtius § 295)]; fr. [( Hom. h. Merc.) ] Hesiod down ; Sept. several times for 7723, Is. xxxvii. 1 for DI) ; to cleave, cleave asunder, rend : rl, Lk. v. 36; pass. al πέτραι, Mt. xxvii. 51; οἱ οὐρανοί, Mk. i. 10; τὸ καταπέτασμα, Lk. xxiii. 45; with εἰς δύο added, into two parts, in twain [(els δύο μέρη, of a river, Polyb. 2, 16, 11)], Mt. xxvii. 51; Mk. xv. 38; τὸ δίκτυον, Jn. xxi. 11; to divide by rending, rl, Jn. xix. 24. trop. in pass. to be split into factions, be divided: Acts xiv. 4; xxiii. 7, (Xen. conv. 4, 59; τοῦ πλήθους σχιζομένου κατὰ αἵρεσιν, Diod. 12…
Read the full entry →σχίζω (schizō) — to split.
σχίζω,
[Refs 5th c.BC+], etc.: poetry imperfect σχίζον [Refs 5th c.BC+]: future σχίσω [LXX]: aorist ἔσχισα [Refs 8th c.BC+], Epic dialect σχίσσα [Refs 8th c.BC+]:—passive, future σχισθήσομαι [LXX]perfect ἔσχισμαι (see. below):—split, cleave, ῥινὸν ὀνύχεσσι [Refs 8th c.BC+]; ἔσχισε δώδεκα μοίρας, i.e. divided them into twelve parts, [Refs][same place]; σ. νῶτον γᾶς, of the plough, [Refs 5th c.BC+]; especially of wood, [Refs 5th c.BC+]; of the wind, σ. περὶ πρῷραν τὰ κύματα [Refs 4th c.BC+]; ἔσχισε νῆα θάλασσα shattered it, [Refs 1st c.BC+]; σ. ὑποδήματα cut out, opposed to νευρορραφεῖν, [Refs 5th c.BC+]; tear, ἱμάτιον [Refs 3rd c.AD+]; οἱ ἀποθανόντες ἐσχισμένοις ἐνειλοῦνται ῥάκεσιν ὡς καὶ τὰ βρέφη [Refs 2nd…
Read the full entry →σχίζω
schizo
apparently a primary verb; to split or sever (literally or
figuratively):--break, divide, open, rend, make a rent.
σχίζω
v.
I rend, divide asunder
σχίζω Root ΣΧΙΔ to split, cleave, Hes.; ἔσχισε δώδεκα μοίρας, i. e. divided them into twelve parts, Hhymn.; σχ. κάρα πελέκει Soph.
generally, to part, separate, Νεῖλος μέσην Αἴγυπτον σχίζων Hdt.:—Pass., ἐσχίσθη ὁ ποταμός id. Soph.; Νεῖλος σχίζεται τριφασίας ὁδούς branches into three channels, id. Soph.; ἐσχίζοντό σφεων αἱ γνῶμαι their opinions were divided, id. Soph.
Verb-API-3P — Verb · aorist · passive · indicative · third person · pluralaorist passive indicative — a completed action, viewed as a whole.
V-API-3P Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Plural
11 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 7 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.
θάτερον δ’ ἡ ἐντὸς περιεχομένη σφαῖρα, ἣν ἑξαχῆ σχίσας ἑπτὰ κύκλους ἀναλογοῦντας ἑαυτοῖς εἰργάζετο τῶν πλανήτων ἕκαστον εἰς αὐτοὺς ἁρμοσάμενος·
σχίσας δὲ εἰς δώδεκα φάρση τὸ ἱμάτιον, ὅπερ ἦν αὐτὸς περιβεβλημένος, ἐκέλευσε τὸν Ἱεροβόαμον λαβεῖν τὰ δέκα προσειπών, ὅτι ταῦτα ὁ θεὸς βούλεται καὶ σχίσας τὴν Σολόμωνος ἀρχὴν τῷ παιδὶ μὲν τῷ τούτου διὰ τὴν πρὸς Δαυίδην γεγενημένην ὁμολογίαν αὐτῷ…