Matthew 28:1 — Word Study
N1904Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
BSALateopse thende of [the] Sabbathssabbaton [at the end of the seventh day, late on the sabbath day] whenho dawningepiphōskō▸ [as it began to dawn, when the first light appears] towardeis [the] first [day]ehis [one, the initial day] of [the] weeksabbaton cameerchomai▸ MaryMaria <the>ho MagdaleneMagdalēnē [from Magdala, a follower of Jesus] andkai theho otherallos [different, another] MaryMaria to seetheōreō▸ [to experience, to discern] theho tomb.taphos [grave, sepulchre, place of burial]
| Greek | English | Parsing |
|---|---|---|
| Ὀψὲ | Late | Adverb |
| δὲ | then | Conjunction |
| σαββάτων | of [the] Sabbaths | Noun, genitive, plural |
| τῇ | when | Article, dative, singular |
| ἐπιφωσκούσῃ | dawning | Verb, present, active |
| εἰς | toward | Preposition |
| μίαν | [the] first [day] | Adjective, accusative, singular |
| σαββάτων | of [the] week | Noun, genitive, plural |
| ἦλθεν | came | Verb, second aorist, active |
| Μαριὰμ | Mary | Noun, nominative, singular |
| ἡ | <the> | Article, nominative, singular |
| Μαγδαληνὴ | Magdalene | Noun, nominative, singular |
| καὶ | and | Conjunction |
| ἡ | the | Article, nominative, singular |
| ἄλλη | other | Adjective, nominative, singular |
| Μαρία | Mary | Noun, nominative, singular |
| θεωρῆσαι | to see | Verb, aorist, active |
| τὸν | the | Article, accusative, singular |
| τάφον. | tomb. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb. |
| KJV | In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. |
| ASV | Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. |
| YLT | And on the eve of the sabbaths, at the dawn, toward the first of the sabbaths, came Mary the Magdalene, and the other Mary, to see the sepulchre, |
| WEB | Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. |
| BBE | Now late on the Sabbath, when the dawn of the first day of the week was near, Mary Magdalene and the other Mary came to see the place where his body was. |
Where they part company is σαββάτων — see How Translations Differ.
The structure includes a main clause with two subjects and a clear object, along with prepositional phrases that provide context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectΜαρία
verbἐπιφώσκω
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 28:1
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 Resurrection of Jesusgenerated
Matthew 28:1 describes the moment when Mary Magdalene and the other Mary visit the tomb of Jesus after the Sabbath. This event occurs at dawn on the first day of the week, symbolizing the beginning of a new era following Jesus' resurrection. The visit is significant as it leads to the discovery of the empty tomb, an event that would become central to Christian faith, as seen in parallel accounts in Mark 16:1-8 and Luke 24:1-10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 16:1–2 | When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so they could go and anoint the body of Jesus. |
| 2 | Luke 23:56 | Then they returned to prepare spices and perfumes. And they rested on the Sabbath, according to the commandment. |
| 3 | Luke 24:1–22 | On the first day of the week, very early in the morning, the women came to the tomb, bringing the spices they had prepared. |
| 4 | John 20:1–10 | Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. |
| 5 | Matthew 27:56–61 | Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — σαββάτων, sabbatongenerated
The Greek word σάββατον (i.e., *sabbaton*) refers to the Sabbath, the seventh day of the week observed as a day of rest. In this context, it indicates the timing of events surrounding Jesus' resurrection.
The plural form here, σαββάτων, suggests a connection to the Jewish practice of observing the Sabbath, which is a critical aspect of the narrative, highlighting the transition from the Sabbath to the new day of resurrection.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.' This is consistent across several translations, including the KJV and WEB, which also convey the timing and the identity of the visitors.
However, some translations like the ASV and YLT phrase it differently, focusing on the timing as 'late on the sabbath day' or 'on the eve of the sabbaths', which emphasizes the transition from Sabbath to the first day.
Sentence Structuregenerated
The main verb in the verse is ἦλθεν, came, which governs the action of the subject, Mary Magdalene and the other Mary. The structure includes prepositional phrases that detail the timing and context of their visit.
The phrase ἐπιφωσκούσῃ describes the dawning light, setting the scene for the visit to the tomb, while the noun phrases identify the subjects and the object of their action.
Septuagint Backgroundgenerated
σαββατον appears in the Septuagint, where it translates the Hebrew word for Sabbath, שַׁבָּת. This connection reinforces the significance of the Sabbath in Jewish tradition and its observance.
The use of τάφος in this context corresponds to the Hebrew קֶ֫בֶר, indicating a grave or burial place, which is a common theme in both the Old and New Testaments.
In plain words — the whole versegenerated
Matthew 28:1 tells us that after the Sabbath, at dawn on the first day of the week, Mary Magdalene and another Mary went to see the tomb. This visit is significant as it leads to the discovery of the empty tomb, marking the beginning of the resurrection narrative.
Frequently Asked Questionsgenerated
They went to see the tomb, likely to pay their respects and to prepare Jesus' body for burial, as was customary.
Their visit at dawn on the first day of the week signifies the transition from the Sabbath to the day of resurrection, highlighting the new beginning.
This verse sets the stage for the resurrection, as it describes the moment when the women discover the empty tomb, which is central to the Christian faith.
Yes, parallel accounts can be found in the Gospels of Mark, Luke, and John, each providing different details about the visit to the tomb.
Reflection Questionsgenerated
- What does the resurrection of Jesus mean for my faith today?
- How can I reflect on the significance of the Sabbath in my own life?
- In what ways can I share the message of the resurrection with others?
- What can I learn from Mary Magdalene and the other Mary about faithfulness and devotion?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to highlight the significance of the resurrection and the role of the women who discovered the empty tomb.
The earthquake is the might of the resurrection, when the sting of death being blunted, and its darkness illuminated, there is stirred up a quaking of the powers beneath, as the Lord of the heavenly powers rises again.Early Church Fathers on Matthew 28 →
Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shows the sedulous duty and attention of the women, often going and coming,Early Church Fathers on Matthew 28 →
But on the evening of the Sabbath, which dawns on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.Early Church Fathers on Matthew 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 28:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the end of the sabbath,.... This clause is by some joined to the last verse of the preceding chapter, but stands better here, as appears from Mr 16:1, and intends not what the Jews call the
Read John Gill on Matthew 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Read Robert Jamieson on Matthew 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMATTHEW CHAPTER 28 Christ’ s resurrection is declared by an angel to the women. Christ himself appeareth to them. The chief priests bribe the soldiers to report that he was stolen by the disciples. ,17 Christ appeareth to the eleven in Galilee, and sendeth them to teach and baptize all nations. We are now come to that part of the Gospel which treats concerning the resurrection of Christ, and the converse which he had upon the earth for forty days, , until the time of his ascension into heaven. Matthew and Mark are the shortest in this narration. I shall therefore, only consider what Matthew saith, and what the other evangelists speak as to the same things which he mentions, leaving out what…
Read Matthew Poole on Matthew 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. Ver. 1. The first day of the week] Greek, of the sabbaths, ειςμιανσαββατων. One day of seven is due to God of necessity. This the Scripture calls by an excellency the sabbath day, without a difference; as if it were the eldest brother to all the days of the week, which is called here and elsewhere sabbaths, in the plural, LXXE Psalms 24:1, title, "A psalm of David." To this the Greek addeth, "of the first day of the week," which now is the Christian sabbath, called "the Lord’ s day," Revelation 1:10, in honour of Christ, and in a thankful…
Read John Trapp on Matthew 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXVIII. (1) It will probably help the student to place before him, in their right order, the recorded appearances of our Lord Jesus after His resurrection:— (1.) To Mary Magdalene, John 20:14; Mark 16:9. (2.) To Mary Magdalene and the other Mary, Matthew 28:9. (3.) To Peter, Luke 24:34; 1 Corinthians 15:5. (4.) To Cleopas and another disciple at Emmaus, Luke 24:13-35. (5.) To the eleven, or more strictly, the ten Apostles at Jerusalem, Mark 16:14; Luke 24:36; John 20:19. (6.) To the eleven Apostles at Jerusalem, John 20:26. (7.) To the disciples—five named, and others—by the Sea of Galilee, John 21:1-24. (8.) To the Eleven on a mountain in Galilee, Matthew 28:16; Mark 16:15. (9.) To the…
Read Charles John Ellicott on Matthew 28 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXVIII. The resurrection of Christ declared by an angel to the two Marys at the sepulchre, 1-6. They are commissioned to announce this to the disciples, 7. They go, and are met by Christ himself who promises to meet the disciples in Galilee, 8-10. The watch go into the city, and report to the chief priests what had taken place, 11. They give them money, to say that his disciples had stolen the body by night, while they slept, 12-15. Christ meets the eleven disciples in a mountain of Galilee, 16, 17. He gives them a commission to preach the Gospel throughout the earth; to baptize in the name of the Father, and of the Son, and of the Holy Ghost; and promises to be with them to the end…
Read AdamClarke on Matthew 28 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Matthew 28:1-8. The Resurrection Mark 16:1-8; Luke 24:1-12; John 20:1-18 The discrepancies are slight, and may be accounted for by the agitation of the witnesses of this momentous scene. To the women named in this Gospel St Mark adds Salome; St Luke, Joanna and other women; St John names Mary Magdalene only. St Luke and St John mention the visit of Peter to the sepulchre, St John adding “that other disciple.” This Evangelist also records the appearance of Jesus to Mary Magdalene in the garden. The order of events was probably this: First, Mary Magdalene and the other Mary, having come early to the tomb, were addressed by the Angel and saw the empty sepulchre; they hasten to inform Peter…
Read Cambridge on Matthew 28 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the end of the sabbath - The word “end” here means the same as “after” the Sabbath - that is, after the Sabbath was fully completed or finished, and may be expressed in this manner: “In the night
Read Albert Barnes on Matthew 28 →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
After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.
Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.
Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.
Tyndale line
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
In the end of the sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary to see the sepulcher.
Now in the end of the Sabbath, when the first day of ye weeke began to dawne, Marie Magdalene, and the other Marie came to see the sepulchre,
Strictly literal
Now late on sabbath, as it was the dusk of the next day after sabbath, came Mary of Magdala and the other Mary to look at the sepulchre.
And on the eve of the sabbaths, at the dawn, toward the first of the sabbaths, came Mary the Magdalene, and the other Mary, to see the sepulchre,
Now after [the] Sabbaths, it being dawn, toward the first [day] of the weeks, Mary the Magdalene came, and the other Mary, to see the grave,
Now late on the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
From the Latin
And in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre.
Simplified
After Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.
Now late on the Sabbath, when the dawn of the first day of the week was near, Mary Magdalene and the other Mary came to see the place where his body was.
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.
Vespere autem sabbati, quæ lucescit in prima sabbati, venit Maria Magdalene, et altera Maria, videre sepulchrum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܪܡܫܐ ܕܝܢ ܒܫܒܬܐ ܕܢܓܗ ܚܕ ܒܫܒܐ ܐܬܬ ܡܪܝܡ ܡܓܕܠܝܬܐ ܘܡܪܝܡ ܐܚܪܬܐ ܕܢܚܙܝܢ ܩܒܪܐ
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.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
The standard critical text of the New Testament.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
The previous edition, still widely cited.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
The Society of Biblical Literature edition, freely licensed.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
The edition that turned scholarship toward the earliest manuscripts.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
An independent critical text built from the oldest witnesses then known.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
A recent critical edition following documentary evidence closely.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
The reading of the majority of surviving manuscripts.
Ὀψὲ δὲ σαββάτων τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων ἦλθεν Μαριὰμ ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μαρία θεωρῆσαι τὸν τάφον.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 28:1
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ὀψέ (i.e., *opse*) is an adverb meaning 'late' or 'after a long time.' It is often used to describe the time of day, particularly in the evening, and can function as a preposition with a genitive case, as seen in contexts like 'late in the day' or 'after the Sabbath.' The New Testament references it in passages such as Mark 11:19 and Matthew 28:1, where it indicates timing related to events.
ὀψέ, (apparently fr. ὄπις ; see ὀπίσω, init.), adv. of time, after a long time, long after, late ; a. esp. late in the day (sc. τῆς ἡμέρας, which is often added, as Thue. 4, 93 ; Xen. Hellen. 2, 1, 23), i.e. at evening (Hom., Thuc., Plat., al.; for 3} ny, Gen. xxiv. 11): Mk. xi. [11 T Tr mrg. WH tat. (ef. Plut. Alex. 16,1)], 19; xiii.35. Ὁ. with a gen. [W. § 54, 6], ὀψὲ σαββάτων, the sabbath having just passed, after the sabbath, i.e. at the early dawn of the first day of the week— (an interpretation absolutely demanded by the added specification τῇ ἐπιῴφωσκ. κτλ.), Mt. xxviii. 1 ef. Mk. xvi. 1 (ὀψὲ τῶν βασιλέως χρόνων, long after the times of the king, Plut. Num. 1; ὀψὲ μυστηρίων, the mysteries being over, Philostr. vit. Apoll. 4, 18); [but an examination of the instances just cited (and others) will show that they fail to sustain the rendering after (although it is recognized by…
Read the full entry →ὀψέ (opse) — late.
ὀψέ,
Aeolic dialect ὄψι (which see), adverb after a long time, at length, late, ἔκ τε καὶ ὀ. τελεῖ, opposed to αὐτίκα, [Refs 8th c.BC+]; ὀ. διδάσκεσθαι, μανθάνειν, to be late in learning, learn too late, [Refs 8th c.BC+]
__b ὀ. ἀφ᾽ οὗ.. it is not long since.., [Refs 5th c.BC+]
2. late in the day, at even, [Refs 8th c.BC+]; ὀφλεῖν.. ὀ. ὁδοῦ incur a penalty for being out late at night, [Refs 5th c.BC+]; late in the season, [Refs 8th c.BC+]; ὀ. ἦν, ὀ. ἐγίγνετο, it was, it was getting, late, [Refs 5th c.BC+]; ἡ μάχη ἐτελεύτα ἐς (variant{ἕως}) ὀ. did not end till late, [Refs 5th c.BC+]; but εἰς ὀ. ψηφίζεσθαι continue voting till late in the day, [Refs 4th c.BC+]
ὀψέ
opse
from the same as 3694 (through the idea of backwardness);
(adverbially) late in the day; by extension, after the close of the
day:--(at) even, in the end.
see GREEK for 3694
ὀψέ
Adv
late, in the evening
ὀψέ after a long time, late, Lat. sero, Hom., etc.; ὀψὲ διδάσκεσθαι or μανθάνειν to be late in learning, learn too late, Aesch., Soph.
late in the day, at even, opp. to πρωί, Hom., Thuc., etc.; ὀψὲ ἦν, ὀψὲ ἐγίγνετο it was, it was getting, late, Xen.; so, ἐς ὀψέ Thuc.
c. gen., ὀψὲ τῆς ἡμέρας late in the day, Livy's serum diei, id. Thuc.; so, τῆς ὥρας ἐγίγνετο ὀψέ Dem.; ὀψὲ τῆς ἡλικίας late in life, Luc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
3 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 4 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
ὅταν δὲ ἤδη παρηβήσῃ καὶ ἡ τῶν παθῶν παλμώδης νόσος χαλάσῃ, καθάπερ νηνεμίας ἐπιγενομένης, ἄρχεταί τις γαλήνην ἄγειν ὀψὲ καὶ μόλις βεβαιότητι ἀρετῆς ἱδρυθείς, ἣ τὸν ἐπάλληλον καὶ συνεχῆ σεισμόν, βαρύτατον κακὸν ψυχῆς, ἐπράυνεν.
Ῥούθη δὲ ἄλφιτα λαβοῦσα παρʼ αὐτοῦ ἐφύλαξε τῇ ἑκυρᾷ καὶ παρῆν ὀψὲ κομίζουσα μετὰ τῶν σταχύων·
Μέχρις ὀψέ, φασίν, περίμεινον αὐτόν: καὶ ἐὰν ἔλθῃ, λαλήσει μετὰ σοῦ, ἐὰν δὲ μὴ ἔλθῃ, μενεῖς μεθ̓ ἡμῶν ὧδε ἕως ἔρχεται.
Σαραπίωνι κουράτορι πραισιδίου Ῥαιμα χαίρειν. ἔπεμψά σοι φαμελιαρικοὺς δύο Βούκολον καὶ … τῇ ιη ὄψε … πέμψις σὺν … … ων
ὥρᾳ νυκτὸς τοῦ αὐτοῦ μηνός. ἐπιστολὴν ἀπὸ Φοινικῶνος τῇ ιθ τοῦ Μεσορη ὥρᾳ β ὀψέ. ἐπιστολὴν ἀπὸ Ἀφροδίτης εἰς Φοινικῶνα Θωθ β εἰς τρίτην ὥρᾳ ἕκτῃ νυκτός. εσε
ὑπαρχόντων ἡμῖν … … ς εὐθέως γενέσθαι εἰς Ὀξυρυγχείτην καὶ … ταῦτα γράφω. δεκάτῃ ὀψὲ ἐπεδημήσαμεν ἐν Ὀξυρυγχείτῃ καὶ τῇ ια συμβαλόντες Ἀμμωνίῳ ἐδώκαμεν αὐτῷ τὴν ἐπιστολήν σου, καὶ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word σάββατον (transliterated as sabbaton) refers to the Sabbath, the seventh day of the week observed as a day of rest. It can also denote a week or a period of seven days. The New Testament frequently uses it in both singular and plural forms, often in relation to Jewish practices and regulations surrounding the Sabbath.
† σάββατον, -ου, τό (Aram. שַׁבָּתָא, transliterated σάββατα, and this being mistaken for a pl., the sing. σάββατον was formed from it), and σάββατα, -ων, τά
[in LXX for שַׁבָּת, שַׁבָּתוֹן ;]
the seventh day of the week, the sabbath
σάββατον, -ov, τό, (Hebr. naw), found in the N.T. only in the historical bks. exe. twice in Paul’s Epp. ; sabbath; i. 6. 1. the seventh day of each week, which was a sacred festival on which the Israelites were required to abstain from all work (Ex. xx. 10; xxxi. 13 544. ; Deut. v.14); a. sing. σάββατὸν and τὸ σάβBarov: Mk. vi. 2; [xv. 421, ΤΥ]; xvi. 1; Jn. v. 9 sq., ete. ; i. q.the institution of the sabbath, the law for keeping holy every seventh day of the week: Mt. xii. 8; Mk. ii. 27 sq.; Lk. vi. 5; λύειν, Jn. v. 18; τηρεῖν, Jn. ix. 16; ἡ ἡμέρα Tod σαββάτου (ΓΞ ΤΙ OF, Ex. xx. 8 and often), the day of the sabbath, sabbath-day, Lk. xiii. 16; xiv. 5; ὁδὸς σαββάτου, a sabbath-day’s journey, the distance it is lawful to travel on the sabbath-day, i.e. ace. to the Talmud two thousand cubits or paces, ace. to Epiphanius (haer. 66, 82) six stadia: Acts i. 12, οἵ. Mt. xxiv. 20, (the…
Read the full entry →σάββατον to denote the Heb. Saééazh is first found in the LXX. In the Pentateuch and elsewhere the plur. τὰ σάββατα is used both for ‘‘the Sabbath” and ‘the sabbaths”: see Thackeray Gv. i. p. 35. In the LXX the dat. plur. is usually σαββάτοις, but in the critical text of the NT the form σάββασι occurs frequently: cf. πρόβασι for προβάτοις in P Lond 11718 (Β.6. 8) (= III. p. 178), and similar Part VII. exx. in Psaltes Gr. p. 176. For the significance of the added clause μηδὲ σαββάτῳ in Mt 2450 see Boll Ofenbarung p- 134, n.4 σαγήνη; a large “" drag-net ’’ (Mt 1317) as distinguished from the smaller circular ἀμφίβληστρον (cf. Mk 11°), often identified with the gaz/, which is generally worked by two boats (cf. Lk 57), which separate and then draw it in a sweep to the shore. It was consequently an expensive piece of machinery, and has been taken as evidence that some at least of the…
Read the full entry →σάββατον (sabbaton) — Sabbath.
Σάββᾰτ-ον, τό,
the Hebrew [Refs] (δηλοῖ δὲ ἀνάπαυσιν.. τὸ ὄνομα [NT+1st c.AD+]: frequently in plural of the single day, [NT+3rd c.BC+]; ἡ ἡμέρα τῶν σ. [LXX+NT+1st c.AD+], frequently with variant{σαββάτοις}; but σάββασι is certain in [Refs 1st c.BC+]
2. period of seven days, week, εἰς μίαν σαββάτων toward the first day of the week, [NT]; τῇ μιᾷ τῶν σ[NT]; δὶς τοῦ σ. [NT]
3. Σαβάτ, the [LXX]
σάββατον
sabbaton
of Hebrew origin (7676); the Sabbath (i.e. Shabbath), or day of weekly
repose from secular avocations (also the observance or institution
itself); by extension, a se'nnight, i.e. the interval between two
Sabbaths; likewise the plural in all the above applications:--sabbath
(day), week.
see HEBREW for 07676
σάββατον, ου, τό
n.n.
the Sabbath, a week
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
68 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 68 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 74 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„καὶ ἔσται τὰ σάββατα τῆς γῆς ὑμῖν βρώματα“ (Lev.
καὶ τὸν κόσμον ἓξ ταῖς πάσαις ἡμέραις Μωυσῆς καὶ πάντα τὰ ἐν αὐτῷ φησὶ γενέσθαι, τῇ δὲ ἑβδόμῃ ἀναπαύσασθαι καὶ λαβεῖν ἀπὸ τῶν ἔργων ἐκεχειρίαν, ὅθεν καὶ ἡμεῖς σχολὴν ἀπὸ τῶν πόνων κατὰ ταύτην ἄγομεν τὴν ἡμέραν προσαγορεύοντες αὐτὴν σάββατα·
ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.
r,1 Ἐπείφ ε ἔχω πλίνθον τῆς παρὰ Φιλέα ϡκ ϛ Α ζ Σάββατα η Α θ Α ι Β ταύτης Δημήτριος ἦγεν Α τὰ ἐκ Τάνιος Α
ἡμῖν Παυσανίας παρὰ σοῦ χρηματισμόν, παρεσόμεθα … … διὰ τὸ τὴν ἀνὰ μέσον σάββατον εἶναι. ἀξιοῦμεν οὖν … … … ἵν’ ὑγιαίνῃς. ἔρρωσο
ὅρκους ἔκρυψεν πάλιν ἐμὲ τὰς κλεῖς εἰς ἐμέ. καὶ ἀπελθοῦσα εἰς τὸ κυριακὸν ἐν σαββάτῳ, καὶ ἐποίησεν τὰς ἔξω θύρας αὐτοῦ ἐγκλεισθῆναι ἐπάνω μου λέγων ὅτι διὰ τί ἀπῆλθας
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-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
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 ἐπιφώσκω (epiphoskō) means to dawn or to grow light. It is used in the New Testament in contexts related to the beginning of day, specifically in Matthew 28:1 and Luke 23:54. The word is built from the prefix ἐπι- meaning 'upon' and a root related to light. Some sources note its use in ancient texts, indicating a broader historical usage.
ἐπι-φώσκω ; [impf. ἐπέφωσκον ; to grow light, to dawn [ef. B. 68 (60)]: Lk. xxiii. 54; foll. by εἰς, Mt. xxviii. 1, on which see εἰς, A. II. 1.
ἐπιφώσκω. A horoscope P Lond 1308 (=I. p. 134) is dated—érovs τρίτου θεοῦ Titov Φαρμουθὶ τῇ ἐπιφωσκούσῃ, z.c. April Ist, A.D. 81, though the use of the title θεός = ““ dvus,” shows, as the editor points out, that the document itself was not drawn up until after the Emperor’s death; cf. also the late P Grenf II. 112!5 (a Festal Epistle by the Patriarch of Alexandria with reference to the date of Easter—a.D. 577 Ὁ) Tr ἑξῆς ἐπιφωσκούσῃ κυριακῇ. We cannot discuss here the crux of Mt 28! (see Allen’s note in 7CC ad 4), but two instances of the verb may be cited from the Gosp. of Peter —2 ἐπεὶ καὶ σάββατον ἐπιφώσκει (cf. Lk 23°4), 9 τῇ δὲ νυκτὶ ἡ ἐπέφωσκεν ἣ κυριακή. On the meaning see Notes by €. H. Turner in /ZS xiv. p: 188 ff, and! by ἘΣ: (δ: Burkitt in 74. p. 538 ff. The latter claims the verb as apparently ‘fa real example of that ‘Jewish Greek’ which the discoveries of Egyptian papyri…
Read the full entry →ἐπιφώσκω (epiphōskō) — to dawn.
ἐπιφώσκω,
=ἐπιφαύσκω, grow towards daylight, dawn, [NT+1st c.AD+]
II. transitive, let shine forth, φέγγος poetical de herb.[Refs]
ἐπιφώσκω
epiphosko
a form of 2017; to begin to grow light:--begin to dawn, X draw on.
see GREEK for 2017
ἐπιφώσκω
v.
I dawn, am near commencing
ἐπιφώσκω φάος, φῶς to draw towards dawn, NTest.
Verb-PAP-DSF — Verb · present · active · participle · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
V-PAP-DSF Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Dative Number: Singular Gender: Feminine
2 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.
← 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
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.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
359 occurrences in the New Testament, rendered 16 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 336 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 444 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
The Greek word σάββατον (transliterated as sabbaton) refers to the Sabbath, the seventh day of the week observed as a day of rest. It can also denote a week or a period of seven days. The New Testament frequently uses it in both singular and plural forms, often in relation to Jewish practices and regulations surrounding the Sabbath.
† σάββατον, -ου, τό (Aram. שַׁבָּתָא, transliterated σάββατα, and this being mistaken for a pl., the sing. σάββατον was formed from it), and σάββατα, -ων, τά
[in LXX for שַׁבָּת, שַׁבָּתוֹן ;]
the seventh day of the week, the sabbath
σάββατον, -ov, τό, (Hebr. naw), found in the N.T. only in the historical bks. exe. twice in Paul’s Epp. ; sabbath; i. 6. 1. the seventh day of each week, which was a sacred festival on which the Israelites were required to abstain from all work (Ex. xx. 10; xxxi. 13 544. ; Deut. v.14); a. sing. σάββατὸν and τὸ σάβBarov: Mk. vi. 2; [xv. 421, ΤΥ]; xvi. 1; Jn. v. 9 sq., ete. ; i. q.the institution of the sabbath, the law for keeping holy every seventh day of the week: Mt. xii. 8; Mk. ii. 27 sq.; Lk. vi. 5; λύειν, Jn. v. 18; τηρεῖν, Jn. ix. 16; ἡ ἡμέρα Tod σαββάτου (ΓΞ ΤΙ OF, Ex. xx. 8 and often), the day of the sabbath, sabbath-day, Lk. xiii. 16; xiv. 5; ὁδὸς σαββάτου, a sabbath-day’s journey, the distance it is lawful to travel on the sabbath-day, i.e. ace. to the Talmud two thousand cubits or paces, ace. to Epiphanius (haer. 66, 82) six stadia: Acts i. 12, οἵ. Mt. xxiv. 20, (the…
Read the full entry →σάββατον to denote the Heb. Saééazh is first found in the LXX. In the Pentateuch and elsewhere the plur. τὰ σάββατα is used both for ‘‘the Sabbath” and ‘the sabbaths”: see Thackeray Gv. i. p. 35. In the LXX the dat. plur. is usually σαββάτοις, but in the critical text of the NT the form σάββασι occurs frequently: cf. πρόβασι for προβάτοις in P Lond 11718 (Β.6. 8) (= III. p. 178), and similar Part VII. exx. in Psaltes Gr. p. 176. For the significance of the added clause μηδὲ σαββάτῳ in Mt 2450 see Boll Ofenbarung p- 134, n.4 σαγήνη; a large “" drag-net ’’ (Mt 1317) as distinguished from the smaller circular ἀμφίβληστρον (cf. Mk 11°), often identified with the gaz/, which is generally worked by two boats (cf. Lk 57), which separate and then draw it in a sweep to the shore. It was consequently an expensive piece of machinery, and has been taken as evidence that some at least of the…
Read the full entry →σάββατον (sabbaton) — Sabbath.
Σάββᾰτ-ον, τό,
the Hebrew [Refs] (δηλοῖ δὲ ἀνάπαυσιν.. τὸ ὄνομα [NT+1st c.AD+]: frequently in plural of the single day, [NT+3rd c.BC+]; ἡ ἡμέρα τῶν σ. [LXX+NT+1st c.AD+], frequently with variant{σαββάτοις}; but σάββασι is certain in [Refs 1st c.BC+]
2. period of seven days, week, εἰς μίαν σαββάτων toward the first day of the week, [NT]; τῇ μιᾷ τῶν σ[NT]; δὶς τοῦ σ. [NT]
3. Σαβάτ, the [LXX]
σάββατον
sabbaton
of Hebrew origin (7676); the Sabbath (i.e. Shabbath), or day of weekly
repose from secular avocations (also the observance or institution
itself); by extension, a se'nnight, i.e. the interval between two
Sabbaths; likewise the plural in all the above applications:--sabbath
(day), week.
see HEBREW for 07676
σάββατον, ου, τό
n.n.
the Sabbath, a week
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
wek (shebhua`, from shebha`, "seven"; sabbaton-ta, "from sabbath to sabbath"): The seven-day division of time common to the Hebrews and Babylonians (Ge 29:27,28; Lu 18:12). See ASTRONOMY; TIME. "Week" is used in the apocalyptic writings of Daniel for an unknown, prophetic period (Da 9:24-27). For the names of the days see ASTROLOGY, 12.
Week
From the beginning, time was divided into weeks, each consisting of six days of working and one of rest (Gen. 2:2, 3; 7:10; 8:10, 12; 29:28). The references to this division of days becomes afterwards more frequent (Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:16; 2 Chr. 8:13; Jer. 5:24; Dan. 9:24-27; 10:2, 3). It has been found to exist among almost all nations.
There can be no doubt about the great antiquity of measuring time by a period of seven days. (Genesis 8:10; 29:27) The origin of this division of time is a matter which has given birth to much speculation. Its antiquity is so great its observance so widespread, and it occupies so important a place in sacred things, that it must probably be thrown back as far as the creation of man. The week and the Sabbath are thus as old as man himself. A purely theological ground is thus established for the week. They who embrace this view support it by a reference to the six days’ creation and the divine rest on the seventh. 1st. That the week rests on a theological ground may be cheerfully acknowledged by both sides; but nothing is determined by such acknowledgment as to the original cause of adopting this division of time. Whether the week gave…
68 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 68 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 74 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„καὶ ἔσται τὰ σάββατα τῆς γῆς ὑμῖν βρώματα“ (Lev.
καὶ τὸν κόσμον ἓξ ταῖς πάσαις ἡμέραις Μωυσῆς καὶ πάντα τὰ ἐν αὐτῷ φησὶ γενέσθαι, τῇ δὲ ἑβδόμῃ ἀναπαύσασθαι καὶ λαβεῖν ἀπὸ τῶν ἔργων ἐκεχειρίαν, ὅθεν καὶ ἡμεῖς σχολὴν ἀπὸ τῶν πόνων κατὰ ταύτην ἄγομεν τὴν ἡμέραν προσαγορεύοντες αὐτὴν σάββατα·
ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.
r,1 Ἐπείφ ε ἔχω πλίνθον τῆς παρὰ Φιλέα ϡκ ϛ Α ζ Σάββατα η Α θ Α ι Β ταύτης Δημήτριος ἦγεν Α τὰ ἐκ Τάνιος Α
ἡμῖν Παυσανίας παρὰ σοῦ χρηματισμόν, παρεσόμεθα … … διὰ τὸ τὴν ἀνὰ μέσον σάββατον εἶναι. ἀξιοῦμεν οὖν … … … ἵν’ ὑγιαίνῃς. ἔρρωσο
ὅρκους ἔκρυψεν πάλιν ἐμὲ τὰς κλεῖς εἰς ἐμέ. καὶ ἀπελθοῦσα εἰς τὸ κυριακὸν ἐν σαββάτῳ, καὶ ἐποίησεν τὰς ἔξω θύρας αὐτοῦ ἐγκλεισθῆναι ἐπάνω μου λέγων ὅτι διὰ τί ἀπῆλθας
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
642 occurrences in the New Testament, rendered 91 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 635 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 423 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
The Greek word Μαρία (transliterated as Maria) is a feminine proper noun meaning Mary. It refers to several notable figures in the New Testament, including the mother of Jesus, Mary Magdalene, and others. The entries consistently identify her as a significant character in various contexts, with specific references to her in multiple verses such as Matthew 1:16 and John 19:25.
Μαρία Μαριάμ
Maria
or Mariam mar-ee-am'
of Hebrew origin (4813); Maria or Mariam (i.e. Mirjam), the name of
six Christian females:-- Mary.
see HEBREW for 04813
Μαρία, ας, ἡ
n.f. & Prop.n.
Mary, Miriam
Μαρία Maria 27x
Mary, pr. name (1) The mother of Jesus, Mt. 1:16; Acts 1:14. (2) Mary, wife of Clopas, mother of James, Mk. 15:40; Lk. 24:10; Jn. 19:25. (3) Mary Magdalene, Mt. 27:56; Lk. 20:18. (4) Sister of Martha and Lazarus, Lk. 10:39; Jn. 11:1; 12:3. (5) Mother of Jn. surnamed Mark, Acts 12:12 (6) A Christian at Rome, Read the full entry →
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
ma'-ri, mar'-i (Maria, Mariam, Greek form of Hebrew miryam):
I. DEFINITION AND QUESTIONS OF IDENTIFICATION
The Name Mary in the New Testament
II. MARY, THE VIRGIN
1. Mary in the Infancy Narratives
2. Mary at Cana
3. Mary and the Career of Jesus
4. Mary at the Cross
5. Mary in the Christian Community
6. Mary in Ecclesiastical Doctrine and Tradition
(1) Legend
(2) Dogma
(a) The Dogma of Her Sinlessness
(b) Dogma of Mary's Perpetual Virginity
(c) Doctrine of Mary's Glorification as the Object of Worship and Her Function as Intercessor
(3) Conclusion
III. MARY MAGDALENE
1. Mary Not the Sinful Woman of Luke 7
2. Mary Not a Nervous Wreck
IV. MARY OF BETHANY
1. Attack upon Luke's Narrative
2. Evidence of Luke Taken Alone
3. Evidence Sifted by Comparison
4. Character of Mary
V. MARY, THE MOTHER OF JAMES AND JOSES
VI. MARY, THE MOTHER OF JOHN MARK
I. Definition and Questions of Identification.
Mary
Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the “Virgin Mary,” though never so designated in Scripture (Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36).
While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (
a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. (Romans 16:6) as having toiled hard for him.
In Hebrew MIRIAM,
1. "The Mother of Jesus," Ac 1:14. Her amiable and lovely character, and her remarkable history in connection with the wonders relating to the birth of Christ, are recorded in Mt 1:1-2:23 Lu 1:1-2:52. The genealogy of the Savior through her, in the line of David and Abraham, is preserved in Lu 3:1-38, to prove that he was born "as concerning the flesh" according to ancient prophecies. After the return from Egypt to Nazareth, she is but five times mentioned in the gospel history: three on the part of Christ, Mt 12:46-50 Lu 2:49,50
54 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 54 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 12 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.
παρὸ καὶ δεῖται ὁ ἱερὸς λόγος Ἀαρὼν τοῦ θεοφιλοῦς Μωυσέως ἰάσασθαι τὴν τροπὴν τῆς Μαριάμ, ἵνα μὴ γένηται ἐν ὠδῖνι κακῶν ἡ ψυχή, διὸ καί φησι·
Γυνή τις τῶν ὑπὲρ τὸν Ἰορδάνην κατοικούντων, Μαρία τοὔνομα, πατρὸς Ἐλεαζάρου, κώμης Βηθεζουβᾶ, σημαίνει δὲ τοῦτο οἶκος ὑσσώπου, διὰ γένος καὶ πλοῦτον ἐπίσημος, μετὰ τοῦ λοιποῦ πλήθους εἰς τὰ Ἱεροσόλυμα καταφυγοῦσα συνεπολιορκεῖτο.
διὰ ζῆλος ʼΛαρὼν καὶ Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν.
ἐξ αὐτῶν αἶγας τὸν ἀριθμὸν δέκα ἕξ . ἐμοῦ τοίνυν πολυπραγμονοῦντος κατελαβόμην Πέτρον υἱὸν Μαρίας οἰκοῦντα ἐν ἐποικίῳ Πτολεμαίου καὶ Ἰσίδωρον τὸν ἀπὸ ἐποικίου Μύρωνος καὶ αὐτὸν ὡς ξένον
Αὐρηλίῳ Ζακαῶνι Σαταβοῦτος ἀπὸ κώμης Θεαδελφείας παρὰ Αὐρηλίου Ἀμμωνίου Κανία … … μαρίας. βούλομαι μισθώσασθαι παρὰ σοῦ ἐκ τῶν ὑπαρχόντων σοι αἶγας τελείας θηλείας δέκα ἐπὶ χρόνον
Φλαουίῳ Ἀβινναίῳ ἐπάρχῳ εἴλης στρατιωτῶν κάστρων Διονυσιάδος παρὰ Αὐρηλίας Μαρίας γαμβρᾶς Ἀκιᾶρ στρατιωτῶν τῶν ἐν Μέμφει διακειμένων ὑπὸ Κολλοῦθον πραιπόσιτον γεουχοῦντος ἐν κώμῃ Θεοξενίδι.
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 word Μαγδαληνή refers to 'Magdalene,' indicating a female inhabitant of Magdala. It appears in various New Testament verses, including Matthew 27:56 and John 20:18. The entries consistently identify it as a proper name without significant disagreement among lexicons.
Μαγδαληνή
Magdalene
feminine of a derivative of 3093; a female Magdalene, i.e. inhabitant
of Magdala:--Magdalene.
see GREEK for 3093
Μαγδαληνή, ῆς, ἡ
n.f.
Magdalene
Μαγδαληνή Magdalēnē 12x
Magdalene, pr. name (of Magdala), Jn. 20:18
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
mag'-da-len, mag-da-le'-ne.
See MARY, III.
Magdalene
A surname derived from Magdala, the place of her nativity, given to one of the Marys of the Gospels to distinguish her from the other Marys (Matt. 27:56, 61; 28:1, etc.). A mistaken notion has prevailed that this Mary was a woman of bad character, that she was the woman who is emphatically called “a sinner” (Luke 7:36-50). (See MARY.)
a person from Magdala
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
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 ἄλλος (i.e., *allos*) means 'another' or 'other.' It is used in various contexts to denote numerical distinction, as opposed to qualitative difference, which is expressed by ἕτερος (*heteros*). The New Testament uses it in passages like Matthew 20:3 and John 14:16. Lexicographers note that while ἄλλος indicates simple distinction among individuals, ἕτερος implies a difference in kind.
“AXXos, identical with the Latin ‘alius,’ is the numerically distinct ; thus Christ spoke we are told ‘ another ’ parable, and still ‘ another ,’ but each succeeding one being of the same character as those which He had spoken before (Matt. xiii. 23, 24, 31, 33), ἄλλην therefore in every case. But Zrepos, equivalent to the Latin ‘alter,’ to the German ‘ander’ (on which last word see an instructive article in Grimm’s Wéorterbuch), superadds the notion of qualitative difference. One is ‘ divers,’ the other is ‘diverse.’ There are not a few passages in the N. T. whose right interpretation, or at any rate their full understanding, will depend on an accurate seizing of the distinction between these words. Thus Christ promises to his disciples that He will send, not ἕτερον, but ἄλλον, Παράκλητον (John xiv. 16), ‘another’ Comforter therefore, similar to Himself. The dogmatic force of this…
Read the full entry →ἄλλος, -η, -ο, (cf. Lat. alius, Eng. else),
[in LXX for אַחֵר ,אֶחָד, etc.;]
other, another: absol., Mt 20:3, al.; ἄ. δέ, I Co 3:10 12:8; pl., Mk 6:15; attached to a noun, Mt 2:12 4:21, al.; c. art., ὁ ἄ., the other, Mt 5:39, Jo 19:32 (Bl., §47, 8); οἱ ἄ., the others, the rest, Jo 20:25, I Co 14:29; ἄ. πρὸς ἄλλον = πρὸς ἀλλήλους (BL, §48, 10), Ac 2:12; ἄλλ’ (i.e. ἄλλο) ἤ (Bl., §77, 13), Lk 12:51; seq. πλήν, Read the full entry →
ἄλλος, -7, -o, [cf. Lat. alius, Germ. alles, Eng. else; fr. Hom. down], another, other; a. absol.: Mt. xxvii. 42; xx. 3; Mk. vi. 15; Acts xix. 32; xxi. 34 (ἄλλοι μὲν ἄλλο), and often. b. as an adj.: Mt. ii. 12; iv. 21; Jn. xiv. 16; 1 Co. x. 29 (ἄλλη συνείδησις 1. 6. ἡ συν. ἄλλου τινός). ο. with the art.: ὁ ἄλλος the other (of two), Mt. v. 39; xii. 13, etc. [cf. B. 32 (28), 122 (107)]; of ἄλλοι all others, the remainder, the rest: Jn. xxi. 8; 1 Co. xiv. 29. [Syy. ἄλλος, ἕτερος: &A. as compared with ér. denotes numerical in distinction from qualitative difference; &A. adds (‘one besides’), ἕτ. distinguishes (‘one of two’); every ér. is an &A., but not every ἄλ. is a €r.; ἄλ. generally ‘ denotes simply distinction of individuals, ἕτερος involves the secondary idea of difference of kind’; e. g.2 Co. xi. 4; Gal.i. 6,7. See Bp. Lghtft. and Mey. on the latter pass.; Trench § xcv.; Schmidt ch.…
Read the full entry →ἄλλος. The differentia of ἄλλος as distinguished from ἕτερος may be left to the latter article. With ἡ ἄλλη Μαρία in Mt 27% cf. P Petr III. 59 (c) (Ptol.), where a great many names appear as Θάησις ἄλλη, Κόνρηις ἄλλος, even where no duplicate appears in the document itself—its fragmentary character presumably accounts for this. (Grimm’s article on Μαρία (3) suggests the remark that the repetition of the same name within a family is paralleled in papyri: thus P Petr III. 117 (9) 4-17 £ ΓΜΠάνρης μικρὸς Τεῶτος kal Μάνρης ἀδελφὸς ὡσαύτως .---τνε quote without prejudicing the discussion as to the Maries!) The form τἄλλα with crasis is frequent: see Witkowski? (Index) p. 162 for several instances. For ἄλλος used = alter, see Proleg. p. 80 n.1, where an ex. is quoted from a Doric inscr. as early as B.C. 91. An idiomatic use of ἄλλος may be quoted from P Oxy VII. ro70% py... , ὃ μὴ εἴη, GN ἐξ…
Read the full entry →ἄλλος (allos) — another.
ἄλλος, η, ο,
[Refs 5th c.AD+] yος, cf. Latin alius):—another, i. e. one besides what has been mentioned, either adjective or pronoun: when adjective, its substantive is either in the same case, or in genitive, Ζεῦ ἄλλοι τε θεοί[Refs 8th c.BC+] —ἄ. μέν.. ἄ. δέ.. one.. another.., more rarely the one.. the other.. (of two persons, etc.), [Refs 8th c.BC+]; τὰ μέν.. ἄλλα δέ.. [Refs 8th c.BC+], and Attic dialect; ἕτερον μέν.. ἄλλον δέ.. [Refs 8th c.BC+]; ἄλλο μέν.. ἑτέρου δέ.. [Refs 5th c.BC+]
II. with τις, any other, οὐδέ τις ἄ. ἔγνω ἀλλ᾽ ἄρα Κασσάνδρη[Refs 8th c.BC+]; οὐδεὶς ἄ. no other, [Refs]; ἄλλα πολλά[Refs 8th c.BC+]
ἄλλος, η, ον
Adj
other, another, different
ἄλλος allos 155x
another, some other; ὁ ἄλλος, the other; οἱ ἄλλοι, the others, the rest
ἄλλος alius, another, one besides, ἄλλος μέν . , ἄλλος δέ . , one . , another . , Il.; ἄλλος τις or τὶς ἄλλος, any other, some other; οὐδεὶς ἄλλος no other; εἴ τις ἄλλος, Lat. si quis alius, any one else.
repeated, ἄλλος ἄλλο λέγει one man says one thing, one another, i. e. different men say different things; ἄλλος ἄλλῃ ἐτράπετο Xen.; λείπουσι τὸν λόφον ἄλλοι ἄλλοθεν id. Xen.;—v. ἀλλαχῆ.
ἄλλος καὶ ἄλλος, one or two; ἄλλο καὶ ἄλλο one thing after another, id. Xen.
joined with the Art., ὁ ἄλλος, the other; in pl., οἱ ἄλλοι (ionic ὧλλοι), all the others, the rest; Lat. ceteri; τὰ ἄλλα, contr. τἆλλα or τἄλλα Lat. cetera, reliqua, not alia;— οὕ τε ἄλλοι καὶ . . both all the others and . . , i. e. especially .…
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
161 occurrences in the New Testament, rendered 10 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 154 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 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.
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.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἀλλὰ ἐπιστραφέντες ἐπὶ τὰ εἴδωλα ἀπώλεσαν αὐτήν.
Φίβιος, βορρᾶ γῆ Πελαίου νεωτέρου Φίβιος, ἀπηλιώτου Κολλούθου τοῦ Φίβιος, λιβὸς ὄρος, τὴν δʼ ἄλλην ἐπὶ Τιαβώνει· νότου γῆ Χενσθώτου τοῦ Μελιπαῖτος, βορρᾶ γῆ Παθώτου, ἀπηλιώτου γῆ Θράσωνος καὶ
κρατοῦσιν οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός,
Ἁθὺρ ε ἀπέδοτο Ἑτπεῆσις Πατῆτος τὴν ὑπάρχουσαν αὐτῆι μερίδα γῆς ἠπείρου σιτοφόρου καὶ ἀπʼ ἄλλης σφραγῖδος ἐν κώμηι Τμόνοβιτ ἐν ἀρούραις η τὴν αὐτὴν μερίδα. ἐπρίατο Ὧρος Νεχούτου χαλκοῦ
The Greek word Μαρία (transliterated as Maria) is a feminine proper noun meaning Mary. It refers to several notable figures in the New Testament, including the mother of Jesus, Mary Magdalene, and others. The entries consistently identify her as a significant character in various contexts, with specific references to her in multiple verses such as Matthew 1:16 and John 19:25.
Μαρία Μαριάμ
Maria
or Mariam mar-ee-am'
of Hebrew origin (4813); Maria or Mariam (i.e. Mirjam), the name of
six Christian females:-- Mary.
see HEBREW for 04813
Μαρία, ας, ἡ
n.f. & Prop.n.
Mary, Miriam
Μαρία Maria 27x
Mary, pr. name (1) The mother of Jesus, Mt. 1:16; Acts 1:14. (2) Mary, wife of Clopas, mother of James, Mk. 15:40; Lk. 24:10; Jn. 19:25. (3) Mary Magdalene, Mt. 27:56; Lk. 20:18. (4) Sister of Martha and Lazarus, Lk. 10:39; Jn. 11:1; 12:3. (5) Mother of Jn. surnamed Mark, Acts 12:12 (6) A Christian at Rome, Read the full entry →
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
ma'-ri, mar'-i (Maria, Mariam, Greek form of Hebrew miryam):
I. DEFINITION AND QUESTIONS OF IDENTIFICATION
The Name Mary in the New Testament
II. MARY, THE VIRGIN
1. Mary in the Infancy Narratives
2. Mary at Cana
3. Mary and the Career of Jesus
4. Mary at the Cross
5. Mary in the Christian Community
6. Mary in Ecclesiastical Doctrine and Tradition
(1) Legend
(2) Dogma
(a) The Dogma of Her Sinlessness
(b) Dogma of Mary's Perpetual Virginity
(c) Doctrine of Mary's Glorification as the Object of Worship and Her Function as Intercessor
(3) Conclusion
III. MARY MAGDALENE
1. Mary Not the Sinful Woman of Luke 7
2. Mary Not a Nervous Wreck
IV. MARY OF BETHANY
1. Attack upon Luke's Narrative
2. Evidence of Luke Taken Alone
3. Evidence Sifted by Comparison
4. Character of Mary
V. MARY, THE MOTHER OF JAMES AND JOSES
VI. MARY, THE MOTHER OF JOHN MARK
I. Definition and Questions of Identification.
Mary
Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the “Virgin Mary,” though never so designated in Scripture (Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36).
While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (
a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. (Romans 16:6) as having toiled hard for him.
In Hebrew MIRIAM,
1. "The Mother of Jesus," Ac 1:14. Her amiable and lovely character, and her remarkable history in connection with the wonders relating to the birth of Christ, are recorded in Mt 1:1-2:23 Lu 1:1-2:52. The genealogy of the Savior through her, in the line of David and Abraham, is preserved in Lu 3:1-38, to prove that he was born "as concerning the flesh" according to ancient prophecies. After the return from Egypt to Nazareth, she is but five times mentioned in the gospel history: three on the part of Christ, Mt 12:46-50 Lu 2:49,50
54 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 54 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 12 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.
παρὸ καὶ δεῖται ὁ ἱερὸς λόγος Ἀαρὼν τοῦ θεοφιλοῦς Μωυσέως ἰάσασθαι τὴν τροπὴν τῆς Μαριάμ, ἵνα μὴ γένηται ἐν ὠδῖνι κακῶν ἡ ψυχή, διὸ καί φησι·
Γυνή τις τῶν ὑπὲρ τὸν Ἰορδάνην κατοικούντων, Μαρία τοὔνομα, πατρὸς Ἐλεαζάρου, κώμης Βηθεζουβᾶ, σημαίνει δὲ τοῦτο οἶκος ὑσσώπου, διὰ γένος καὶ πλοῦτον ἐπίσημος, μετὰ τοῦ λοιποῦ πλήθους εἰς τὰ Ἱεροσόλυμα καταφυγοῦσα συνεπολιορκεῖτο.
διὰ ζῆλος ʼΛαρὼν καὶ Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν.
ἐξ αὐτῶν αἶγας τὸν ἀριθμὸν δέκα ἕξ . ἐμοῦ τοίνυν πολυπραγμονοῦντος κατελαβόμην Πέτρον υἱὸν Μαρίας οἰκοῦντα ἐν ἐποικίῳ Πτολεμαίου καὶ Ἰσίδωρον τὸν ἀπὸ ἐποικίου Μύρωνος καὶ αὐτὸν ὡς ξένον
Αὐρηλίῳ Ζακαῶνι Σαταβοῦτος ἀπὸ κώμης Θεαδελφείας παρὰ Αὐρηλίου Ἀμμωνίου Κανία … … μαρίας. βούλομαι μισθώσασθαι παρὰ σοῦ ἐκ τῶν ὑπαρχόντων σοι αἶγας τελείας θηλείας δέκα ἐπὶ χρόνον
Φλαουίῳ Ἀβινναίῳ ἐπάρχῳ εἴλης στρατιωτῶν κάστρων Διονυσιάδος παρὰ Αὐρηλίας Μαρίας γαμβρᾶς Ἀκιᾶρ στρατιωτῶν τῶν ἐν Μέμφει διακειμένων ὑπὸ Κολλοῦθον πραιπόσιτον γεουχοῦντος ἐν κώμῃ Θεοξενίδι.
θεωρέω (theoreo) means to look at, gaze, or behold, often with a sense of contemplation or experience. It is used in various contexts in the New Testament, such as to perceive or discern something noteworthy. The word can also imply a mental consideration or experience, as seen in references like John 8:51. While the core meaning remains consistent, some sources note a lighter usage in certain contexts.
θεωρέω, -ῶ
(< θεωρός, a spectator, < θεάομαι),
[in LXX chiefly for ראה, חזה;]
(pres. and impf. only, exc. Jo 7:3 (fut.), Mt 28:1, Lk 23:48, Jo 8:51, Re 11:12 (aor.); Bl., §24);
θεωρέω, -@; impf. ἐθεώρουν; [fut. θεωρήσω, Jn. vii. 8. Ὁ Tr WH]; 1 aor. ἐθεώρησα ; (θεωρός a spectator, and this fr. θεάομαι, q. v- [ef. Vanitéek p. 407; L. and S. 8. v.; Allen in the Am. Journ. of Philol. i. p. 131 sq.J); [fr. Aeschyl. and Hat. down]; Sept. for 87 and Chald. nin; 1. to be a spectator, look at, behold, Germ. schauen, (the θεωροί were men who attended the games or the sacrifices as public deputies; οἵ. Grimm on 2 Mace. iv. 19); absol.: Mt. xxvii. 55; Mk. xv. 40; Lk. xxiii. 35; foll. by indir. dise., Mk. xii. 41; xv. 47; used esp. of persons and things looked upon as in some respect noteworthy : τινά, Jn. vi. 40; xvi. 10,16 sq.19; Acts iii. 16; xxv. 24; Rey. xi. 11 sq.; 6 θεωρῶν τὸν υἱὸν θεωρεῖ τὸν πατέρα. the majesty of the Father resplendent in the Son, Jn. xii. 45; τινά with ptep. [B. 301 (258) : Mk. ν. 15]; Lk. x. 18; Jn. vi. 19; [τ 12]; xx. 12, 14; [1 Jn. ii. 17]…
Read the full entry →θεωρέω. A tendency to use θεωρέω more lightly might be deduced from such passages as P Tebt I. 585 (B.c. 111) οὗτος οὖν θεωρήσας pe ds προσεδρεύοντα καθ᾽ ἡμέραν ὡσεὶ δεδίλανται, “seeing me in daily attendance he has as it were turned coward’ (Edd.), though ‘‘ watched” will translate it here ; 26. 61 (4)°9 (B.C. 118-7) ἠξίουν] . . . συνθεωρεῖσθαι, ““ copguir?,” and again 373 θεωρῆσίθαι (/. τεθεωρῆσ[θαι) ἐκ τῆς] γε[γεν]ημένης εἰκασίας μετὰ ταῦτα, ‘it was perceived from the subsequent estimate.” But whether the verb belonged to the Volkssprache (Blass N.T. Grammatik®, p. 59, s.v. ὁρᾶν) or not, it was hardly a synonym of ὁράω : cf. the use of the two verbs in Jn 16% (Abbott /oz. Voc., p. 104 ff.). See P Oxy I. 33 verso t-9 (ii/A.D.) θεωρήσατε ἕνα ἀπ᾽ αἰῶνος ἀπαιυγόμ[ενο]ν, ‘behold one led off to death” (lit. ‘from life”), P Giss I. 91° (ii/a.D.) ὡς δὲ οὐτὲ ἴχνος ἐθεώροζυν, of a woman…
Read the full entry →θεωρέω (theōreō) — to see/experience.
θεωρ-έω:—
passive, future -ηθήσομαι[Refs 2nd c.AD+]: future middle in passivesense,[Refs 2nd c.AD+]: (θεωρός):—to be a θεωρός [Refs 5th c.BC+]; of the states which sent θεωροί, οἱ Ἀθηναῖοι ἐθεώρουν ἐς τὰ Ἴσθμια [Refs 5th c.BC+]
2. to be sent to consult an oracle, [Refs 5th c.BC+]
II. of spectators at games, τὰ Ὀλύμπια [Refs 5th c.BC+]; θ. τινά to see him act, [Refs 5th c.BC+]; to go as a spectator, ἐς τὰ Ἐφέσια [Refs 5th c.BC+]; see entry ὀβολός [Refs]
III. look at, behold, γῆν πολλήν [Refs 5th c.BC+]; inspect, review soldiers, [Refs 5th c.BC+]: absolutely, gaze, gape, ἑστηκὼς θ. [Refs 4th c.BC+]
θεωρέω
theoreo
from a derivative of 2300 (perhaps by addition of 3708); to be a
spectator of, i.e. discern, (literally, figuratively (experience) or
intensively (acknowledge)):--behold, consider, look on, perceive, see.
Compare 3700.
see GREEK for 2300
see GREEK for 3708
see GREEK for 3700
θεωρέω
v.
I behold, look at, experience
θεωρέω θεωρέω, φυτ. -ήσω θεωρός to look at, view, behold, Hdt., Aesch., etc.: to inspect or review soldiers, Xen.
of the mind, to contemplate, consider, observe, Plat., etc.
to view the public games, of spectators, θ. τὰ Ὀλύμπια Hdt., etc.; θ. τινά to see him act, Dem.: —absol. to go as a spectator, ἐς τὰ Ἐφέσια Thuc.
to be a θεωρός or state-ambassador to the oracle or at the games, Ar., Thuc.
in θεωρήσασα τοὐμὸν ὄμμα Soph., the acc. ὄμμα may be taken as in βαίνειν πόδα, having beheld with mine eye.
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
58 occurrences in the New Testament, rendered 30 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 57 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 12 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δ’ ἑστιωμένη θεαμάτων ἐπαλλήλων, ἐξ ἑτέρων γὰρ ἦν ἕτερα, πολλὴν ἀπληστίαν εἶχε τοῦ θεωρεῖν·
οὗτοι τὸ Βακχίδου πλῆθος θεωρήσαντες ἔδεισαν καὶ τὴν παρεμβολὴν καταλιπόντες ἔφυγον πάντες πλὴν ὀκτακοσίων.
πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με, ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν: Ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν, σωσάτω αὐτόν, ὅτι θέλει αὐτόν.
δραχμὰς ἐζημιώθην εἰς αὐτὰ διὰ τὸ μὴ ἐνεργεῖν αὐτά. καὶ Ἡράκλειος δὲ οἶδε καὶ θεωρεῖ πῶς ἐστιν ἀργὰ διὰ τὸ μηδένα προσέρχεσθαι μήτε πρὸς ἐνοίκησιν μήτε τ … ο
αὐτῆς ει … … … ν Θοτσύτμιν … … . ὡς δὲ οὐδὲ ἴχνος ἐθεώρουν καὶ τῆς συκα … … ο … γεγονυίης ἐπὶ τὴν ἔπαυλίν μου ἐπορεύθησαν καὶ
χαίρειν. εὐθὺς ἐλθὼν εἰς τὴν Ἀντινόου ἐκομισάμην σου τὰ γράμματα διʼ ὧν ἔδοξά σε θεωρεῖν. διὸ παρακαλῶ τὸ αὐτὸ ποιεῖν συνεχῶς, οὕτως γὰρ αὐξηθήσεται ἡμῶν ἡ φιλία. ὃταν δέ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
τάφος (taphos) is a masculine noun meaning a grave or tomb, derived from the verb θάπτω (to bury). It appears in various contexts, including burial rites and metaphorical uses, such as in Romans 3:13. The word is used in the New Testament to refer specifically to burial places, with multiple references in Matthew.
τάφος, -ου, ὁ
(< θάπτω),
[in LXX chiefly for קֶבֶר ;]
a burial (Hom., al.).
a grave, tomb (Hes., Hdt., al.): Mt 23:27, 29 27:61, 64, 66 28:1, Ro 3:13 (LXX).†
τάφος, -ov, 6, (θάπτω) ; 1. burial (so from Hom. down). 2. a grave, sepulchre, (so fr. Hes. down) : Mt. xxiii. 27, 29; xxvii. 61, 64,66; xxviii. 1; in a comparison: τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, their speech threatens destruction to others, it is death to some one whenever they open their mouth, Ro. iii. 13. Sept. for 0: and sometimes for 1}33)?.
τάφος, “a tomb’”’: P Ryl 11. 1535 (a Will—a.p. 138-161) εἰς τὸν τάφον pov Toy ἐπὶ τὴν ἄμμον τοῦ Σαραϊ[πιείου, a bequest payable on condition that the recipient goes ‘‘to my tomb in the sand of the Serapeum.’’ In P Oxy III. 49474 (A.D. 156) a testator makes provision for a feast (εἰς εὐωχίαν), which his slaves and freedmen are to observe yearly on his birthday πλησίον tod τάφου μου: see J. G. Frazer, Golden Bough® i. Ὁ. 105. From the inscrr. we may cite OG/S 33518 (ii/i B.c.) ἕως [τοῦ] τάφου τοῦ πρὸς τῆι ὁδῶι [τοῦ ἐπικαλουμένου ᾿ἘΠπικράτου, Chrest. I. 701 (B.C. 57-6) μέχρι τῶν προσόντων ἀπὸ βορρᾶ τάφων τῶν ἀποθειουμένων ἱερῶν ζῴων, and Sy// 399 (= 3858) (after A.D. 161), where a memorial is described as οὐ τάφος, seeing that the body is laid elsewhere. Taya is used of time in P Fay 117! (A.D. 108) τοὺς θιώτας πέμψις ἐπὶ "Epago[s] ta ᾿Αρποχράτια ὧδε τάχα τὸ πυ[ήσῆι, “send the . . . since…
Read the full entry →τάφος (taphos) — grave.
τάφος [ᾰ], ὁ,
(θάπτω)
__A funeral-rites, [Refs 8th c.BC+]; δαινύναι τάφον to give a funeral-feast, [Refs 8th c.BC+]; τελέσαι τάφον Ἕκτορι δίῳ to perform the funeral-rites, [Refs 8th c.BC+]; so ὃν πόλις στυγεῖ, σὺ τιμήσεις τάφ; [Refs 5th c.BC+]; τάφου τυχεῖν obtain the rites of burial, [Refs 5th c.BC+]: plural of a single funeral, [Refs 5th c.BC+]; so of cremation, [Refs 1st c.AD+]
__A.2 the act of performing the funeral-rites, τοῦδε τοῦ τ. φήσεις μετασχεῖν [Refs 5th c.BC+]
__A.II grave, tomb, [Refs 8th c.BC+]: plural of a single grave, [Refs 5th c.BC+]; ὄντες ἐν τάφοις dead and buried, [Refs 4th c.BC+]; μέγας γ᾽ ὀφθαλμὸς οἱ πατρὸς τάφοι his being dead and buried, [Refs 5th c.BC+]
τάφος
taphos
masculine from 2290; a grave (the place of interment):--sepulchre,
tomb.
see GREEK for 2290
τάφος, ου, ὁ
n.m.
a tomb, burial-place
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
toom.
See BURIAL.
From the burial of Sarah in the cave of Machpelah, (Genesis 23:19) to the funeral rites prepared for Dorcas, (Acts 9:37) there is no mention of any sarcophagus, or even coffin, in any Jewish burial. Still less were the rites of the Jews like those of the Pelasgi or Etruscans. They were marked with the same simplicity that characterized all their religious observances. This simplicity of rite led to what may be called the distinguishing characteristic of Jewish sepulchres --the deep loculus --which, so far as is now known, is universal in all purely Jewish rock-cut tombs, but hardly known elsewhere. Its form will be understood by referring to the following diagram, representing the forms of Jewish sepulture. In the apartment marked A there are twelve such loculi about two feet in…
See SEPULCHRE.
→ See BURIAL
7 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 7 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 15 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.
ἐπαύλεις δὲ καὶ οἰκίαι καὶ τείχη καὶ ὅσα ἐν οἰκοδομαῖς ἰδιωτικὰ καὶ δημόσια πάντα συγκατεπίμπραντο καὶ ἡμέρᾳ μιᾷ αἱ μὲν εὐανδροῦσαι πόλεις τάφος τῶν οἰκητόρων ἐγεγένηντο, αἱ δ’ ἐκ λίθων καὶ ξύλων κατασκευαὶ τέφρα καὶ λεπτὴ κόνις.
τούτων Ἀράνης μὲν υἱὸν καταλιπὼν Λῶτον καὶ Σάρραν καὶ Μελχὰν θυγατέρας ἐν Χαλδαίοις ἀπέθανεν ἐν πόλει Οὐρῆ λεγομένῃ τῶν Χαλδαίων, καὶ τάφος αὐτοῦ μέχρι νῦν δείκνυται.
ἀναλογισώμεθα οὖν, ἀδελφοί, ἐκ ποίας ὕλης ἐγενήθημεν, ποῖοι καὶ τίνες εἰσήλθαμεν εἰς τὸν κόσμον, ἐκ ποίου τάφου καὶ σκότους ὁ πλάσας ἡμᾶς καὶ δημιουργήσας εἰσήγαγεν εἰς τὸν κόσμον αὐτοῦ, προετοιμάσας τὰς εὐεργεσίας αὐτοῦ, πρὶν ἡμᾶς γεννηθῆναι.
ξυρησάμενος ζημιούσθω δραχμὰς δ. ὁ ἐπὶ πάντων μὴ μιανθεὶς μηδὲ στέμμα καταστήσας ἐπὶ τὸν τάφον ζημιούσθω δραχμὰς δ. τὰ δʼ ἄλλα ἃ ἐὰν τῶι κοινῶι δόξῃ. κύριος ἔστω ὁ
προκειμένης ὑποθήκης. ὑπάρχει δὲ αὐτῶι ἐπὶ τοῦ ἀπὸ λιβὸς μέρους τοῦ ὄρους ἥμισυ μέρος τάφου κοινωνικοῦ πρὸς τὴν αὐτὴν πρὸς πατρὸς αὐτοῦ θείαν Δημητροῦν. α ἔτους Νέρουα τοῦ κυρίου,
vestiges Ἐξω Ψεῦρ Γάιος Οὐαλέριος Πάτρων ο … εἰς ἀνοικοδομὴν τάφου ἀρούρης ιϛ λβ … οἱ ὑπογεγραμμένοι Δίων Ε … … καὶ … ἔτους