Matthew 28:6 — Word Study
N1904οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο ὁ κύριος.
BSANotou [completely absent, nowhere to be found] He iseimi▸ here;hōde He is risenegeirō▸ [come to life again, been resurrected] forgar even askathōs [in the same way, according to His promise] He said.legō▸ Comedeute▸ [draw near, approach] do seehoraō▸ theho placetopos [location, spot] wherehopou [in which spot, at which location] He was lyingkeimai▸ [was laid, rested] theho Lord.kurios
| Greek | English | Parsing |
|---|---|---|
| οὐκ | Not | Particle, negative |
| ἔστιν | He is | Verb, present, active |
| ὧδε· | here; | Adverb |
| ἠγέρθη | He is risen | Verb, aorist, passive |
| γὰρ | for | Conjunction |
| καθὼς | even as | Adverb |
| εἶπεν. | He said. | Verb, second aorist, active |
| δεῦτε | Come | Verb, present, active |
| ἴδετε | do see | Verb, second aorist, active |
| τὸν | the | Article, accusative, singular |
| τόπον | place | Noun, accusative, singular |
| ὅπου | where | Adverb |
| ἔκειτο | He was lying | Verb, imperfect, no voice stated |
| ὁ | the | Article, nominative, singular |
| κύριος. | Lord. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He is not here; He has risen, just as He said! Come, see the place where He lay. |
| KJV | He is not here: for he is risen, as he said. Come, see the place where the Lord lay. |
| ASV | He is not here; for he is risen, even as he said. Come, see the place where the Lord lay. |
| YLT | he is not here, for he rose, as he said; come, see the place where the Lord was lying; |
| WEB | He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. |
| BBE | He is not here, for he has come to life again, even as he said. Come, see the Lord's resting-place. |
Where they part company is ἠγέρθη — see How Translations Differ.
The main clause presents the declaration of absence, supported by a reason and a comparison, followed by two imperative clauses inviting action.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectὁ
verbεἰμί
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 28:6
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 Announcementgenerated
Matthew 28:6 recounts the moment when an angel informs the women that Jesus is no longer in the tomb. This declaration is pivotal, as it confirms the resurrection of Jesus, an event foretold during His ministry. The angel encourages the women to witness the empty tomb, reinforcing the reality of His resurrection, which is a cornerstone of Christian faith, as seen in other passages like 1 Corinthians 15:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 12:40 | For as Jonah was three days and three nights in the belly of the great fish, so the Son of Man will be three days and three nights in the heart of the earth. |
| 2 | Matthew 16:21 | From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must be killed and on the third day be raised to life. |
| 3 | Matthew 17:9–23 | As they were coming down the mountain, Jesus commanded them, “Do not tell anyone about this vision until the Son of Man has been raised from the dead.” |
| 4 | Matthew 20:19 | and will deliver Him over to the Gentiles to be mocked and flogged and crucified. And on the third day He will be raised to life.” |
| 5 | Matthew 26:31–32 | Then Jesus said to them, “This very night you will all fall away on account of Me. For it is written: ‘I will strike the Shepherd, and the sheep of the flock will be scattered.’ |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — ἠγέρθη, egeirōgenerated
The verb ἐγείρω, from which ἠγέρθη is derived, means 'to arise' or 'to awaken.' This particular form is aorist passive indicative, indicating an action completed in the past where the subject (Jesus) is acted upon — He has been raised.
The passive voice highlights that Jesus did not raise Himself; rather, He was raised, emphasizing divine agency in the resurrection. This aligns with the theological understanding that God the Father raised Jesus, as seen in Acts 2:24.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as He has risen, which is echoed in the KJV and ASV. All these versions maintain the emphasis on the resurrection as a completed action.
However, the NETB opts for has been raised, which shifts the focus slightly to the passive construction, while the BBE uses come to life again, emphasizing a return to life rather than the act of rising.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb ἔστιν, He is, forming the core. The structure includes an adverbial negation, a linking verb, and several imperative verbs inviting action.
The phrase ἠγέρθη serves as the key action, indicating the resurrection, while the remaining clauses provide context and instructions for the women.
Septuagint Backgroundgenerated
ἠγέρθη does not have a direct equivalent in the Septuagint but aligns with the Hebrew concept of resurrection found in passages like קָם (H6965), which means 'to arise.' This connection underscores the continuity of the resurrection theme from the Old Testament to the New.
The use of ὧδε in this context also finds parallels in the Septuagint, where it indicates specific locations, reinforcing the physical reality of the resurrection.
In plain words — the whole versegenerated
Matthew 28:6 tells us that the angel informed the women that Jesus was not in the tomb because He had risen, just as He had promised. The angel invited them to see the place where He had been laid, confirming the miraculous event of the resurrection.
Frequently Asked Questionsgenerated
It means that Jesus has come back to life after His death, fulfilling His promise to rise again, as foretold in the Scriptures.
The resurrection is central to Christian faith, as it demonstrates Jesus' victory over death and confirms His divine nature.
It signifies an invitation to witness the truth of the resurrection firsthand, encouraging belief through personal experience.
This verse connects to other accounts of the resurrection, emphasizing the fulfillment of Jesus' predictions about His death and resurrection, as seen in Luke 24:6.
Reflection Questionsgenerated
- How does the resurrection of Jesus impact my faith and daily life?
- In what ways can I share the message of the resurrection with others?
- What does the invitation to 'come and see' mean for my understanding of Jesus?
- How can I apply the assurance of Jesus' resurrection to my personal challenges?
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 angel's role in announcing it.
Come and see the place where the Lord was laid. And quickly going, say to his disciples. That if you do not believe my words, you may believe in the empty tomb, and go with quick steps and announce to his disciples.Early Church Fathers on Matthew 28 →
So the angel became an evangelist and herald of the resurrection to the women. “Do not seek,” he says, “the one who” always “lives,” who in his own nature is life, “among the dead.Early Church Fathers on Matthew 28 →
The Lord rises in the same flesh. He brings back the wounds, takes on again the holes from the nails and bears witness by his very body with the signs of his resurrection, which were the ravages of his suffering.Early Church Fathers on Matthew 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 28:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe is not here,.... In the grave, where he was laid, and these women saw him laid: he was dead, but is now alive; he was laid in the grave, but God would not leave him there, nor suffer him to see
Read John Gill on Matthew 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe is not here: for he is risen, as he said. Come, see the place where the Lord lay. He is not here; for he is risen, as he said. See the notes at Luke 24:5-7.
Read Robert Jamieson on Matthew 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. Ver. 6. He is not here] q.d. You are much mistaken, and deserve to be chided for your not crediting, or at least your not remembering, that he foretold you of his resurrection. All which notwithstanding, come see the place, &c., q.d. believe your own eyes at least. Hilaris est haec et plena gaudio invitatio, saith an interpreter. What marvel then though they departed with fear for their faithlessness, and joy for the good news the angels had told, and showed them? For he is risen] Consentaneum est Phoenicem ante postremum annum Neronis, significasse resurrectionem Christi et omnium credentium ex morte…
Read John Trapp on Matthew 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) He is not here.—It is not given to us to fix the precise moment when the grave was opened and the risen Lord came forth from it, but the indications point to the time at or about sunrise. There was an obvious fitness in the symbolism of the Resurrection of the Son of Righteousness coinciding with the natural “day-spring.” (Comp. Luke 1:78.) Come, see the place.—Comp. the description in John 20:5-6, the “linen clothes,” or bandages, that had swathed the limbs, the napkin, or sudarium, that had veiled the face. The report in St. Mark (Mark 16:6-7) nearly coincides with this. St. Luke is somewhat fuller (Luke 24:5-7), introducing the question, “Why seek ye the living among the dead?” and a…
Read Charles John Ellicott on Matthew 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Come, see the place] The tomb in which our Lord was laid was no doubt like the rest of the Jewish burying places, a receptacle for the several dead of a whole family, divided into separate niches, where each had his place. Come and see the place - was tantamount to, Come and see the niche in which he was laid - it is now empty; nor was there any other body in the place, for the tomb was a new one, in which no man had ever been laid, John 19:41; so there could be no deception in the case.
Read AdamClarke on Matthew 28 →CambridgeThe Cambridge Bible for Schools and Colleges6. he is risen] As in ch. Matthew 27:64, He rose. So also in next verse. see the place where the Lord lay] In order that they might be convinced of the fact. It is hardly possible for us even to conceive the overwhelming joy that the conviction of this truth must have brought to these holy women, whose recollection of the divine words and looks and love-inspiring sweetness of character would be quickened by the painful watching and the passionate sorrow for their seeming loss.
Read Cambridge on Matthew 28 →Albert Barnes1798–1870Barnes' Notes on the BibleHe has risen, as he said - Jesus had often predicted that he would rise, but the disciples did not understand it, and consequently did not expect it, Matthew 16:21; Matthew 20:19.
Read Albert Barnes on Matthew 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Come, see the place where the Lord lay — Pointing doubtless to the particular cell in the wall of the tomb. This implies, in accordance with Mark, that the angel was in the tomb.
Read Daniel Denison Whedon 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
He is not here; He has risen, just as He said! Come, see the place where He lay.
He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying.
He is not here; He has risen, just as He said! Come, see the place where the Lord lay.
He is not here, for he has been raised, just as he said. Come and see the place where he was lying.
Tyndale line
He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
He is not here; for he is risen, even as he said. Come, see the place where the Lord lay.
He is not here; for he is risen, even as he said. Come, see the place where the Lord lay.
He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
He is not here, for he is risen; as he saide: come, see the place where the Lord was laid,
Strictly literal
He is not here, for he is risen, as he said. Come, see the place where the Lord lay.
he is not here, for he rose, as he said; come, see the place where the Lord was lying;
He is not here, for He rose, as He said; come, see the place where the LORD was lying;
He is not here, but is risen, just as he said. Come see the place where the Lord lay.
From the Latin
He is not here, for he is risen, as he said. Come, and see the place where the Lord was laid.
Simplified
He's not here. He's risen from the dead, just as he said he would. Come and see where the Lord was lying.
He is not here, for he has come to life again, even as he said. Come, see the Lord's resting-place.
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.
Non est hic : surrexit enim, sicut dixit : venite, et videte locum ubi positus erat Dominus.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܗܘܐ ܬܢܢ ܩܡ ܠܗ ܓܝܪ ܐܝܟܢܐ ܕܐܡܪ ܬܐܝܝܢ ܚܙܝܝܢ ܕܘܟܬܐ ܕܣܝܡ ܗܘܐ ܒܗ ܡܪܢ
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.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο — —
The standard critical text of the New Testament.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο — —
The previous edition, still widely cited.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο — —
The Society of Biblical Literature edition, freely licensed.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο — —
The edition that turned scholarship toward the earliest manuscripts.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο ὁ κύριος.
An independent critical text built from the oldest witnesses then known.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο — —
A recent critical edition following documentary evidence closely.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο ὁ κύριος.
The reading of the majority of surviving manuscripts.
οὐκ ἔστιν ὧδε· ἠγέρθη γὰρ καθὼς εἶπεν. δεῦτε ἴδετε τὸν τόπον ὅπου ἔκειτο ὁ κύριος.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| ὁ the | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
| κύριος. Lord. | Treg, TR, Byz | NA28, NA27, SBL, WH, Tyn |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 28:6
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 οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 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
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ὧδε (i.e., *hōde*) is an adverb meaning 'here' or 'hither,' indicating a specific place. It can also express manner, as in 'in this way' or 'thus.' The New Testament uses it in various contexts, including Matthew 8:29 and Colossians 4:9. Some sources note its use in a metaphorical sense, referring to circumstances or connections.
ὧδε, adv., (fr. ὅδε); 1. 80, in this manner, (very often in Hom.). 2. adv. of place; a. hither, to this place (Hom. Il. 18, 392; Od. 1, 182; 17, 545; cf. B. ΤΙ (62 sq.) [ef. W. § 54, 7; but its use in Hom. of place is now generally denied; see Ebeling, Lex. Hom. 8. v. p. 484; L.andS.s. v.IL.]): Mt. viii. 29; xiv. 18 [Tr mrg. br. ὧδε]; xvii. 17; xxii. 12; Mk. xi.3; Lk. ix. 41; xiv. 21; xix. 27; Jn. vi. 25; xx. 27; Actsix. 21; Rev. iv.1; xi. 12, (Sept. for Ὁ 71, Ex. iii. 5; Judg. xviii. 3; Ruth ii. 14); ἕως ὧδε, [even unto this place], Lk. xxiii. 5. b. here, in this place: Mt. xii. 6, 41 sq.; xiv. 17; Mk. ix.1,5; xvi.6; Lk. ix. 33; xxii.38; xxiv. 6 [WH reject the cl.]; Jn. vi. 9; xi. 21, 32, and often, (Sept. for 75); τὰ ὧδε, the things that are done here, | Col. iv. 9; ὧδε, in this city, Acts ix. 14; in this world, | Heb. xiii. 14; opp. to ἐκεῖ (here, i. 6. according to the Levitical law…
Read the full entry →ὧδε (hōde) — here.
ὧδε,
Attic dialect also ὡδί (which see), demonstrative adverb of ὅδε:
I. of Manner, in this wise, thus, sometimes so very, so exceedingly, frequently from [Refs 8th c.BC+] usually before the Verb, but after it in [Refs 8th c.BC+]:—in construction ὧδε is answered by ὡς, so.., as.., [Refs 8th c.BC+]; by εἰ, δοκῶ μοι ὧδε ἂν μᾶλλον πιθέσθαι σοι, εἴ μοι δείξειας.. [Refs 5th c.BC+]: with participle, δύαις τε καμφθεὶς ὧδε δεσμὰ φυγγάνω [Refs 4th c.BC+] is frequently in Attic dialect, [Refs 5th c.BC+]; also in later Prose, [Refs 2nd c.AD+]
I.2. of a State or Condition, as it is, πρόμολ᾽ ὧ. come forth just as thou art, [Refs 8th c.BC+] (rightly so taken by [Refs 8th c.BC+]: see below [Refs 8th c.BC+]
ὧδε
hode
from an adverb form of 3592; in this same spot, i.e. here or
hither:--here, hither, (in) this place, there.
see GREEK for 3592
ὧδε
Adv
here
ὧδε hōde 61x
here, in this place, Mt. 12:6, 41; ὡδε ἠ ὡδε, here or there, Mt. 24:23; τὰ ὡδε, the state of things here, Col. 4:9; met. herein, in this thing, Rev. 13:10, 18; to this place, Mt. 8:29; 14:18
ὧδε demonstr. adv. of ὅδε:
of Manner, in this wise, so, thus, and (more strongly) so very, so exceedingly, Hom., etc.:— ὧδε is answered by ὡς, so . . , as . . , id. Hom.; followed by a relat., τίς ὧδε τλησικάρδιος, ὅτῳ . . ; Aesch.; ὧδέ πως somehow so, Xen., etc.
of Condition, πρόμολ᾽ ὧδε come forth just as thou art, at once, Hom.
of something following, thus, as follows, id. Hom.; ὧδ᾽ ἠμείψατο Soph.
c. gen., ὧδε γένους thus off for family, Eur.
of Place, hither, here, Soph., Theocr.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
her, in composition:
64 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 60 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 39 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.
οὐδὲ τοῦ θεοφιλεστάτου Μωυσέως ἀπέχεται ἡ ὀφιώδης ἡδονή, λέγεται δὲ ὧδε·
τῶν δὲ ἄλλων, Λουμαίου καὶ Ἀναμία καὶ Λαβίμου τοῦ μόνου κατοικήσαντος ἐν Λιβύῃ καὶ ὧδε τὴν χώραν ἀπʼ αὐτοῦ καλέσαντος, Νεδέμου τε καὶ Πεθρωσίμου καὶ Χεσλοίμου καὶ Χεφθώμου πέρα τῶν ὀνομάτων οὐδὲν ἴσμεν·
εἶπεν γάρ: Ἕως ὧδε ἥξεις, καὶ τὰ κύματά σου ἐν σοὶ συντριβήσεται.
βόσκηι. γίνωσκε οὖν ὅτι προλέγω σοι ἵνα μή μοι ὕστερον ἐγκαλῆις. αἱ ὕες σοι ὧδε πεινῶσιν. πλείω οὖν ἐστιν τὰ ἀπολλύμενα τῶι λιμῶι καὶ ἀποθνήισκοντα ἢ ὅσα ὑπὸ τῆς
ὑικῶν ἱερείων, καὶ οὐδεμίαν οἰκονομίαν πεποίησαι οὐδὲ χρόνον ἤιτησαι ἐν ὧι ταξόμεθα. ἡμεῖς δὲ ὧδε παροινούμεθα ὑπό τε τῶν οἰκονόμων καὶ πρακτόρων. διέγνωκα οὖν καταπλεῦσαι πρός σε τοὺς λόγους
περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν ἀγοράσαι ἥκετε. τὰ δʼ ἄλλα χαρίζοισθʼ ἑαυτῶν ἐπιμελόμενοι
The Greek word ἐγείρω (*egeirō*) means to awaken or arouse, both literally and metaphorically. It encompasses a range of meanings, including waking from sleep, raising from the dead, and stirring oneself to action. In the New Testament, it frequently refers to resurrection and spiritual awakening, appearing in verses like John 5:21 and Romans 13:11. The lexicons note its use in various contexts, including raising buildings and stirring up emotions.
ἐγείρω, [in LXX for קוּם, etc. ;] trans. (imperat. ἔγειρε used intransitively, Mt 9:5, Mk 2:11, al.);
to awaken, arouse from sleep: Mk 4:38, Ac 12:7; metaph., of spiritual awakening, Ro 13:11 (pass.), Eph 5:14; pass., to be aroused, wake up: Mt 25:7, Mk 4:27; ἀπὸ τ. ὕπνου, Mt 1:24.
Read the full entry →ἐγείρω. OGTS 6778 (early ii/A.D.) οἱ ἐγείραντες τὴν οἰκοδομὴν τοῦ πυλῶνος. With the use of the verb in Mk 138 and parallels, Boll (Offenéarung, p. 131) compares Catal. VII. p. 51 f. 72 ἐγερθήσονται κατὰ τῆς βασιλείας, but notes that it is “ zweiter Hand.” An interesting example of the word is found in the much-discussed Logion of Jesus No. 5 (P Oxy I. 1) ἔγειίρ]ον τὸν λίθο(ν) κἀκεῖ εὑρήσεις pe. For possible references to this saying in the Glossaries, see a note by Reitzenstein in ZVT7V’ vi. p. 203. von
ἐγείρω (egeirō) — to arise.
ἐγείρω,
Aeolic dialect infinitive ἐγέρρην [Refs 7th c.BC+]: Epic dialect imperfect ἔγειρον [Refs 8th c.BC+]: future ἐγερῶ [Refs 5th c.BC+]aorist ἤγειρα, Epic dialect ἔγ- [Refs 8th c.BC+]: perfect ἐγήγερκα [Refs 2nd c.AD+]: pluperfect -κειν [Refs 1st c.AD+]:—passive, [Refs 5th c.BC+]: future ἐγερθήσομαι [Refs 2nd c.AD+]: aorist ἠγέρθην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ἔγερθεν variant for{ἄγ}. in [Refs 8th c.BC+]perfect ἐγήγερμαι variant in [Refs 5th c.BC+]: pluperfect ἐγήγερτο [Refs 2nd c.AD+] also, in passive sense, poetry aorist ἠγρόμην (ἐξ-) [Refs 5th c.BC+]; 3rd.pers. singular ἔγρετο, imperative ἔγρεο, [Refs 8th c.BC+]; 2nd pers. singular subjunctive ἔγρῃ [Refs 8th c.BC+]infinitive ἐγρέσθαι (frequently written ἔγρεσθαι, as if from a present ἔγρομαι, compare ἔγρω)[Refs]; participle ἐγρόμενος [Refs 4th c.AD+]: intransitive…
Read the full entry →ἐγείρω
egeiro
probably akin to the base of 58 (through the idea of collecting one's
faculties); to waken (transitively or intransitively), i.e. rouse
(literally, from sleep, from sitting or lying, from disease, from
death; or figuratively, from obscurity, inactivity, ruins,
nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise
(again, up), stand, take up.
see GREEK for 58
ἐγείρω
v.
I wake, arouse, raise up
ἐγείρω egeirō 144x
to excite, arouse, awaken, Mt. 8:25; mid. to awake, Mt. 2:13, 20, 21; met. mid. to rouse one’s self to a better course of conduct, Rom. 13:11; Eph. 5:14; to raise from the dead, Jn. 12:1; and mid. to rise from the dead, Mt. 27:52; Jn. 5:21; met. to raise as it were from the dead, 2 Cor. 4:14; to raise up, cause to rise up from a prone posture, Acts 3:7; and mid. to rise up,
ἐγείρω Root ΕΓΕΡ ἐγρήγορα used as pres, the pluperfect serves as an imperfect. Act. to awaken, wake up, rouse, Il., Trag.
to rouse, stir up, ἐγείρειν Ἄρηα to stir the fight, Il., etc.
to raise from the dead, NTest.; or from a sick bed, id. NTest.
to raise or erect a building, id. NTest.
Pass., with perf. act. ἐγρήγορα, to awake, Od., Hdt., etc.: in aor2 also to keep watch or vigil, Il.:—in perf. to be awake, Hom., attic
to rouse or stir oneself, be excited by passion, Hes., Thuc.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
143 occurrences in the New Testament, rendered 62 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 143 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 35 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.
ἡνίκα δ’ ἂν μέλλωσιν ἐπιτέλλειν, ἄμητον εὐαγγελίζονται, καὶ ἐπιτείλασαι χαίροντας γεωπόνους πρὸς συγκομιδὴν τῶν ἀναγκαίων ἐγείρουσιν·
ἔκλαυσαν δὲ ταῦτα παθόντας αὐτοὺς οἱ κωμῆται, καὶ πένθος ἐπʼ αὐτοῖς ἤγειραν οἷον εἰκὸς ἐπὶ θεοπέμπτῳ κακῷ καὶ τὸν ἴδιον ἕκαστος ἀπεθρήνει·
Ὅτε οὖν ἐτέλεσεν ἀναγινώσκουσα καὶ ἠγέρθη ἀπὸ τῆς καθέδρας, ἦλθαν τέσσαρες νεανίαι καὶ ἦραν τὴν καθέδραν καὶ ἀπῆλθον πρὸς τὴν ἀνατολήν.
τὸ κοράσιν τὸν πόδα ἐξέκλασεν δερομένη ὑπ’ αὐτοῦ καὶ κατεσχάσται καὶ ἀργεῖ. οὐ δύναται ἐγερθῆναι ἐκ τοῦ κραβάττου. ἄσπασαι Μάξιμον καὶ Βεζανα καὶ Φρόντωναν ε … … … ον
ἕως ἔρχωμαι καὶ κρινῶ μετʼ αὐτοῦ. οὐδεὶς γὰρ εἰσῆλθεν εἰ μὴ αὐτός. καὶ ἐγὼ ἐγερθεὶς πρωῒ ζητήσας καὶ οὐχ εὗρον. οὐδείς μοι κομειᾶτον ἔδωκεν ὡς εὐκαιρίαν σχῶ. ἄσπασε τὴν
τούτῶν πίστεις ἔχω Μενάνδρωι τὰ γράμματα ἐν στήλαιν δυοῖν ἔμπροσθεν ἱδρυμέναιν τοῦ νεώ, ὃν ἤγειραν ἐκεῖνοι τῶι Ἀπόλλωνι. καί μοι λαβὼν ἀνάγνωθι ταῖν στήλαιν τὰ ἀντίγραφα· ὑπὲρ βασιλέως Πτολεμαίου
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 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 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word καθώς (kathōs) is an adverb meaning 'just as' or 'according as.' It is built from the roots meaning 'down' and 'as,' and is used to express comparisons, proportions, or conditions. In the New Testament, it appears in various contexts, often introducing clauses that clarify or compare actions or states, such as in Luke 1:2 and John 5:23. The lexicons do not show significant disagreement on its usage.
καθώς, (i.e. καθ’ ὡς), Hellenistic for καθά, q.v., καθάπερ, καθό, καθότι (Mayser, 485; Rutherford, NPhr., 495; Bl., § 78, 1),
according as, even as, just as, as: Lk 1:2 (v.s. καθά), 24:39, Jo 5:23, Ac 7:48, I Co 8:2, Ga 3:6, al.; seq. οὕτως, Lk 11:30, Jo 3:14, II Co 1:5, Col 3:13, I Jo 2:6, al.; seq. καί, Jo 15:9, I Co 15:49, I Jo 2:18, al.; οὕτως . . . κ., Lk 24:24; id. with…
Read the full entry →καθώς (i. 6. καθ᾽ ὡς), a particle found occasionally in prof. auth. fr. Aristot. down for the Attic καθά and καθό, but emphatically censured by Phryn. and the Atticists ; cf. Sturz, De dial. Maced. ete. p. 74 sqq.; Lob. ad Phryn. Ρ. 425 sq.; [W. 26 (25)]; 1. according as, Just as, even as: in the first member of a comparison, Lk. vi. 31; 1 Jn. ii. 27; foll. by οὕτως in the second member [ef. W. § 53, 5], Lk. xi. 80; xvii. 26; Jn. iii. 14; Qo. 5 xed Col. iii. 13; 1 Jn. ii. 6; foll. by καί also, Jn. xv. 9; xvii. 18; xx. 21; 1 Jn. ii. 18; iv.17; 1Co.xv.49; itis annexed to preceding words after the demonstrative οὕτως, Lk. xxiv. 24; with οὕτως unexpressed, Mt. xxi. 6; xxviii. 6; Mk. xvi. 7; Lk. i. 2, 55, 70; xi.1; Jn. i. 23; v. 28; heer 47 [here LT Tr WH ὡς]; xv. 8; Ro.i.13; xv. 7}; 1 Co. viii. 25 x. 6; 2Co.i. 14; ix. 8; xi. 12; Eph. iv. 17, and often; καθὼς διδάσκω, agreeably to my method…
Read the full entry →καθώς. P Oxy X. τ2995 (iv/a.p.) καθὼς ἐνετιλάνμην (1. -ἀμην) σ[ο]ι [περ]ὶ λωβιν μαχερῶν καὶ περὶ πιπεράδιον, ‘do as I told you about the . . . of knives and the pepper” (Edd.) is a good parallel to the construction in 1 Tim 1°. Other exx. of the particle, which is condemned by the Atticists (Lob. Phryn. p. 426), are P Eleph 185 (B.c. 223-2) kaQa[s συντέταῖχεν Μνήσαρχοϊίς, P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθώς ἐστιν ἐπὶ τῆς διαγραφῆς, P Oxy ΧΙ]. 1453} (B.c. 30-29) εἶ μὴν προστατήσ{ειν] τοῦ λύχνου τῶν προδεδηλωμέν[ων] ἱερῶν καθὼς πρόκειται, ‘that we will superintend the lamps of the above mentioned temples, as aforesaid” (Edd.), and from the | inserr. A/ichel 230° (ii/B.c. ad fin.) καθὼς Kal πρότερον. MGr…
Read the full entry →καθώς (kathōs) — as/just as.
καθώς,
adverb ={καθά}, [Refs 5th c.BC+]; even as, [NT]
2. how, ὑπομιμνῄσκειν κ... Aristeas 263,[NT]
II. of Time, as, when,[LXX+2nd c.AD+]
καθώς
kathos
from 2596 and 5613; just (or inasmuch) as, that:--according to,
(according, even) as, how, when.
see GREEK for 2596
see GREEK for 5613
καθώς
Adv
just as, as
καθώς kathōs 182x
as, just as, in the manner that, Mt. 21:6; 26:24; how, in what manner, Acts 15:14; according as, Mk. 4:33; inasmuch as, Jn. 17:2; of time, when, Acts 7:17
καθώς = καθά, Hdt., NTest.
how, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
183 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 179 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.
οὐκοῦν κύριος ἀφρόνων ἐπιδέδεικται τὸν ἄρχοντος ἐπανατεινάμενος οἰκεῖον φόβον, θεὸς δὲ βελτιουμένων γράφεται, καθὼς καὶ νῦν·
ὡς δʼ ἧκον εἰς τὴν Αἴγυπτον, ἀπέβαινε τῷ Ἁβράμῳ καθὼς ὑπενόησε·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
τὰ γράμματα. Διόσκορος τοῦ δεῖνα δεδάνεικα τὰς τοῦ ἀργυρίου ἐπισήμου κεφαλαίου δραχμὰς εἴκοσι τέσσαρες καθὼς πρόκειται … ἔτους ἑκκαιδεκάτου Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ.
μηδενί. Πακῦσις Πακύσιος ἀπέχω τὰς προκειμένας ἀργυρίου δραχμὰς διακοσίας εἴκοσι τέσσαρας καὶ οὐδὲν ἐνκαλῶ καθὼς πρόκειται. ἐντέτακται διὰ τοῦ ἐν Ἡρακλείᾳ γραφείου.
μητρὸς χωρὶς ἄλλων ἃς ὥφειλεν μοι ὁ ταύτης ἀδελφὸς Στοτοῆτις πρεσβύτερος ἀργυρίου δραχμὰς ἑκατὸν καθὼς πρόκειται. Στοτοῆτις ἔγραψα ὑπὲρ τοῦ πατρός.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →εἶπον (eipon) — to say.
εἶπον
(present ἔπω is used by [Refs 2nd c.BC+]present in use is φημί, λέγω, ἀγορεύω (see. infr. IV), the future ἐρέω, ἐρῶ, the perfect εἴρηκα), Epic dialect and Lyric poetry ἔειπον [Refs 8th c.BC+]; subjunctive εἴπω (Epic dialect εἴπωμι [Refs 8th c.BC+]; optative εἴποιμ; infinitive εἰπεῖν, Epic dialect -έμεναι, -έμεν, [Refs]; participle εἰπών: also aorist 1 εἶπα (ἔειπα [Refs 5th c.BC+] as I said, [Refs 1st c.BC+] mostly in Ionic dialect Prose, also [Refs 4th c.BC+], and the 2nd pers. indicative and imperative of this form are preferred in Attic dialect, 2nd pers. singular indicative εἶπας [Refs 8th c.BC+]; imperative εἶπον (on the accent see[Refs 5th c.BC+], -ατον, -ατ; 3rd.pers. plural εἶπαν [Refs 4th c.BC+]; participle εἴπας [Refs 4th c.BC+], Aeolic dialect εἴπαις [Refs 5th c.BC+]; in compounds middle ἀπείπασθαι (which see), διείπασθαι (which see)…
Read the full entry →λέγω
epo
a primary verb (used only in the definite past tense, the others being
borrowed from 2046, 4483, and 5346); to speak or say (by word or
writing):--answer, bid, bring word, call, command, grant, say (on),
speak, tell. Compare 3004.
see GREEK for 2046
see GREEK for 4483
see GREEK for 5346
see GREEK for 3004
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
ἔπω εἶπον prob. made up by Nicander as present of εἶπον. to say, Nicander.
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
955 occurrences in the New Testament, rendered 73 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word δεῦτε (deute) is an adverb meaning 'come hither' or 'come here,' functioning as a plural imperative. It appears in various contexts in the New Testament, often used to invite or exhort others, such as in Matthew 11:28 and John 21:12. The word is derived from δεῦρο and is primarily used in the Septuagint and later Greek literature.
δεῦτε, adv., used when two or more are addressed [cf. B. 70 (61)]; perhaps fr. δεῦρ᾽ ire [yet see Bitm. Gram. 2116 Aufl. § 115 Anm. 8], see δεῦρο, 1; 1. fr. Hom. down, come hither, come here, come: foll. by an impyv., δεῦτε, κληρονομήσατε, Mt. xxv. 34; δεῦτε, ἴδετε, Mt. xxviii. 6; Jn. iv. 29; δεῦτε, ἀριστήσατε, Jn. xxi. 12; δεῦτε, συνάχθητε (Ree. 8. καὶ συνάγεσθε), Rev. xix. 17. δεῦτε ὀπίσω μου come after me, be my disciples: Mt. iv. 19; Mk. i. 17, (equiv. to ΠΝ 399, 2 K. vi. 19) ; δεῦτε εἰς τ. γάμους. Mt. xxii. 4; εἰς ἔρημον τόπον, Mk. vi. 31; δεῦτε πρός pe, Mt. xi. 28. 2. It gets the force of an interjection, come ! come now! foll. by a hortat. subj.: δεῦτε, ἀποκτείνωμεν, Mt. xxi. 38; Mk. xii. 7 and RG in Lk. xx. 14. (Sept. mostly for 337, sometimes for…
Read the full entry →δεῦτε (deute) — come.
δεῦτε,
adverb, as plural of δεῦρο, come hither! in [Refs 8th c.BC+]: rarely in Lyric poetry, [Refs 7th c.BC+]: in later Prose, δ. οἰκοδομήσωμεν [LXX+NT+1st c.AD+]
δεῦτε
deute
from 1204 and an imperative form of eimi (to go); come hither!:--come,
X follow.
see GREEK for 1204
δεῦτε
v.
come hither, come, hither
δεῦτε as pl. of δεῦρο, hither! come on! come here! just like δεῦρο, with pl. imperat., δεῦτ᾽ ἄγετ᾽ Il.; δεῦτε φίλοι id. Il.; δεῦτ᾽ ἄγε, Φαιήκων ἡγήτορες Od.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
13 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
Counted over the 23 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
δεῦτε πλινθεύσωμεν πλίνθους καὶ ὀπτήσωμεν αὐτὰς πυρί.
προσιόντων δὲ αὐτῶν τῷ στρατοπέδῳ τῶν πολεμίων ὑποφαινούσης ἤδη τῆς ἡμέρας ἰδόντες οἱ Παλαιστῖνοι πρὸς ἀλλήλους ἔλεγον ἐκ τῶν ὑπονόμων καὶ σπηλαίων προϊέναι τοὺς Ἑβραίους, καὶ πρὸς Ἰωνάθην καὶ τὸν ὁπλοφόρον αὐτοῦ δεῦτε, ἔφασαν, ἀνέλθετε πρὸς ἡμᾶς,…
Ταῦτα δὲ πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις: καὶ γὰρ αὐτὸς διὰ τοῦ πνεύματος τοῦ ἁγίου οὕτως προσκαλεῖται ἡμᾶς: Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς.
γράφειν μοι περὶ ὧν ὑμῖν ἐστιν … … … … … … … … δευτε
λογχία μου. φέρε καὶ τὰ τοῦ παπυλίωνος σκεύη. ἐὰν εὕρητε εὐκαιρίαν, μετὰ ἀνθρώπων καλῶν δεῦτε. ἐρχέσθω μεθʼ ὑμῶν Νόννος. ἔνεγκον ἡμῶν πάντα τὰ ἱμάτια ἐρχομένη. ἔνεγκον ἐρχομένη σου τὰ
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
Verb-2AAM-2P — Verb · second aorist · active · imperative · second person · pluralsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Plural
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;
381 occurrences in the New Testament, rendered 50 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 320 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 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
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
τόπος (i.e. *topos*) means 'place' and refers to a specific location or position, whether inhabited or uninhabited. It can also denote metaphorical concepts such as opportunity or condition. The New Testament uses it in various contexts, including physical locations (e.g., Luke 4:37) and metaphorical meanings (e.g., Romans 12:19). The lexicons note its use in both literal and figurative senses without significant disagreement.
τόπος, -ου, ὁ,
[in LXX chiefly for מָקֹום ;]
place: Lk 4:37 10:1, 32, Jo 5:13 6:10, Ac 12:17, I Co 1:2, al.; τ. ἅγιος (cf. Is 60:13), Mt 24:15; ἔρημος, Mt 14:13, al.; πεδινός, Lk 6:17; ἄνυδρος (pl.), Mt 12:43, Lk 11:24; κατὰ τόπους (EV, in divers places), Mt 24:7, Mk 13:8; τραχεῖς τ.…
Read the full entry →τόπος, -ov, 6, in Attic fr. Aeschyl. and his contemporaries on; Sept. DIP; place; i.e. 1. prop. any portion of space marked off, as it were, from surrounding space ; used of a. an inhabited place, as a city, village, district: Lk. iv. 37; x. 1; Acts xii. 17; xvi. 3; xxvii. 2,8; 1Co.i.2; 2Co. ii. 14; 1 ΤῊ. 1. 8; Rev. xviii. 17 [GLT Tr WH]; τὸν τόπον καὶ τὸ ἔθνος, the place which the nation inhabit, i.e. the holy land and the Jewish people, Jn. xi. 48 (cf. 2 Mace. v. 19 sq.) ; τόπος ἅγιος, the temple (which the Sept. of Is. Ix. 13 calls ὁ ἅγιος τόπος τοῦ θεοῦ), Mt. xxiv. 15. of a house, Acts iv. 31. of uninhabited places, with adjectives: ἔρημος, Mt. xiv. 13,15; Mk. i. 35; vi. 31 sq.; Lk. iv. 42; ix. 10 RGL, 12; medwos, Lk. vi. 17; ἄνυδρος, plur., Mt. xii. 43; Lk. xi. 24. of any place whatever: κατὰ τύπους, [R.V. in divers places] i.e. the world over [but see xara, ΤΙ. 3a.a.], Mt. xxiv.…
Read the full entry →τόπος, (1) “ἃ place”: P Cairo Zen If. 591935 (B.c. 225) ἱππῶνα (‘‘stable”) οὐκ ἔχει ὁ τόπος, P Oxy IV. 7425 (8.6. 2) θ[ἐ]ς αὐτὰς εἰς τόπον ἀσφαλῶς, and BGU II. 5958 (c. A.D. 70-80) elva φιλάνθρωπον (‘reward’’) εἰς δύο τόπους μὴ χορηγῆι Θέων. With τόπος as a ‘‘sitting-place” in Lk 141°, Deissmann (LS, p. 267) compares erg 618, where τόπος means “seat in a theatre” (for further exx. see the editor’s note). See also J/agz. 237 where between the pillars of the temple of Artemis there have been scratched on the marble floor the words—6 τόπος τρικλείνου ἱερῶν αὐλητρίδων καὶ ἀκροβατῶν (cited by Thieme p- 32, comparing 1 Cor 1418). Τόπος is also frequent in Christian (and pagan) sepulchral inserr. as in C. and B. ii. p. 554, No. 426 Τόπος Φιλοθέου], where Ramsay compares the corresponding use of the Lat. locus, Or locudus. With Jn 1148 cf. MGr use of τόπος = “country,” “nation.” (2) ‘a…
Read the full entry →τόπος (topos) — place.
τόπος, ὁ
(feminine by attraction τόπον τὰν καλειμέναν Δαματρείαν [Refs 2nd c.BC+], place, region, first in [Refs 4th c.BC+], afterwards frequently in all writers; periphrastic, χθονὸς πᾶς τ., i.e. the whole earth, [Refs 4th c.BC+]; ἐν Ἑλλάδος τόποις in Greece,[Refs]; πρὸς ἑσπέρους τ. towards the West, [Refs]; πρόσθε Σαλαμῖνος τόπων before Salamis, [Refs 5th c.BC+]: so in Prose, district, ὁ τ. ὁ Ἑλληνικός [Refs 5th c.BC+]; ὁ τ. οὗτος, ἐν τούτοις τοῖς τ., [Refs 5th c.BC+]; ὅλος τ. a whole region, [Refs 5th c.BC+]; οἱ τῆς χώρας τ. the places of a country, [Refs] the geographical position, [Refs 4th c.BC+]; region, [Refs 5th c.BC+]; ὁ ἅγιοστ., of Jerusalem, [LXX]; the universe divided into three τόποι, [Refs 4th c.BC+]; οἱ κοινοὶ τ. public sites or buildings, [Refs 2nd c.BC+]; οἰκίαι καὶ τόποι houses and sites, [Refs 2nd c.BC+]; so ψιλοὶ τ. sites not…
Read the full entry →τόπος
topos
apparently a primary word; a spot (general in space, but limited by
occupancy; whereas 5561 is a large but participle locality), i.e.
location (as a position, home, tract, etc.); figuratively, condition,
opportunity; specially, a scabbard:--coast, licence, place, X plain,
quarter, + rock, room, where.
see GREEK for 5561
τόπος, ου, ὁ
n.m.
a place
Πόντος Pontos 1x
Pontus, country of Asia Minor, Acts 2:9; 1 Pet. 1:1*
τόπος τόπος, ὁ, a place, Lat. locus, Aesch., etc.; periphr., χθονὸς πᾶς τόπος, i. e. the whole earth, id. Aesch.; Πέλοπος ἐν τόποις in Peloponnesus, id. Aesch., etc.; ὁ τόπος τῆς χώρας the local circumstances of the district, Dem.
place, position, Aeschin.
a place or passage in an author, NTest., etc.
a topic, Aeschin.: a common-place in Rhetoric, Arist.
metaph. a place, occasion, opportunity, Thuc.
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
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
95 occurrences in the New Testament, rendered 6 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 95 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 274 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.
Τὸν δ’ ἐκ τῶν ἰδεῶν συνεστῶτα κόσμον ἐν τόπῳ τινὶ λέγειν ἢ ὑπονοεῖν οὐ θεμιτόν·
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
λέγει κύριος: Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου: ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς καταπαύσεώς μου;
γῆ Ὥρου τοῦ Νεχούθου τοῦ ὠνουμένου· ὁμοίως δὲ καὶ ἀπὸ τῶν ὑπαρχόντων αὐτοῖς ψιλῶν τόπων ἐν τῶι ἀπὸ λιβὸς μέρει κώμης Μούχεως ἑπταρούρων πήχεις στερεοὺς μέτρῳ βασιλικοὺς τριακοσίους ὧν
r … ἐπαινῶ … … τὰ ὑφʼ ὑμῶν κεχειροτονημένα. καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς
τὸ συμφέρον τοῖς πράγμασι καὶ γεγραφότες τοῖς κατοικοῦσι συγγίνεσθαί σοι. καλῶς ποιήσεις συντηρῶν τὸν τόπον καὶ προιστάμενος· τοὺς δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι
The Greek word ὅπου (i.e., *hopou*) is an adverb meaning 'where' or 'whither.' It is derived from two components and is used in various contexts, including relative clauses and indirect questions. The New Testament employs it to denote locations and conditions, as seen in verses like Matthew 6:19 and Revelation 2:13. It can also express time or cause, as noted in 1 Corinthians 3:3.
ὅπου,
adv.
of place, correlat. of ποῦ (q.v.), where.
Prop., of place,
where;
in relative sentences, c. indic: Mt 25:24, 26, Mk 2:4 4:5, 15 5:40 13:14, Jo 3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Ro 15:20, Re 2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mt 6:19, 20 13:5 26:57 28:6, Mk 6:55 9:48, Lk 12:33, Jo 1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20, 41 20:12, Ac 17:1,
ὅπου, Mk. xiv. 14; Ileb. vi. 20; ὧδε, Mt. xxii. 12; ἔσω, Mt. xxvi. 58; εἰς with ace. of pers., into one’s house, Acts xvi. 40, but on this pass. see εἰς, A. I. 1a. εἰσέρχ. πρός τινα, to one, i.e. into his house, visit, Mk. xv. 43; Lk. i. 23; Acts x. 8; xi. 3; xvi. 40 GL TTrWH; xxviii. 8; Rey. iii. 20; to an assembly of persons, Acts xvii. 2. Moreover the following deserve notice: a. the phrase εἰσέρχεσθαι καὶ ἐξέρχεσθαι, to go in and out, (the Hebr. ANS) NID, or reversed Nj} NNY, usually denotes one’s whole mode of living and acting, Deut. xxviii. 6; 1 S. xxix. 6, ete.; ef. Gesenius, Thesaur. i. p. 184 sq.), is used of familiar intercourse with one: ἐν παντὶ χρόνῳ ᾧ εἰσῆλθε x. ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ κύριος, equiv. to εἰσῆλθε ἐφ᾽ ἡμᾶς k. ἐξῆλθε ἀφ᾽ ἡμ. Acts i. 21, (Eur. Phoen. 536 ἐς οἴκους εἰσῆλθε x. ἐξηλθ᾽ [W. 624 sq. (580); but ef. B. 390 (334)]); figuratively, of moral pursuits unimpeded…
Read the full entry →ὅπου, ‘*where,” as in Mk 24, is seen in P Oxy I. 7613 (Α.Ὁ. 179) ὅπου σὺν To ἀνδρὶ καταμένω, ‘where | live with my husband,” in P Lond 8545 (i/ii A.D.) (=III. p. 206), an interesting account of a journey—els Λιβύην ὅπου "Αμμων πᾶσιν ἀνθρώποις χρησμῳδεῖ, “to Libya, where Ammon sings oracles to all men,’’ and in the question to an oracle P Oxy XII. 1477? (iii/iv A.D.) εἶ μένω ὅπου ὑπάγω ; ‘shall I remain where I am going?’’ For the meaning “ whither” (ὅποι is not found in the NT), as in Jn 74, see Ost 11628 (Rom.) ὅπου @éAe.—with reference to the sending of certain measures of wheat. Ὅπου ἄν (éav) = ‘‘ wheresoever,’’ as in Mk 98, may be illustrated from P Eleph 1° (B.C. 311-10) (= Selections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ (cf. Ac 14) ὅπου ἂν δοκῆι ἄριστον εἶναι, “‘and that we shall live together wherever may seem best,” P Oxy XIV. 16397° (B.C. 73 or 442) ὅπου ἂν τῶι καθόλου περιπίπτῃς…
Read the full entry →ὅπου (hopou) — where(-ever).
ὅπου,
Ionic dialect ὅκου, Relat., indirect interrogative, and indefinite adverb of Place, correlated to ποῦ:
I. as a Relat., sometimes with genitive loci, τῆς πόλεως ὅπου κάλλιστον στρατοπεδεύσασθαι [Refs 5th c.BC+]in some places, [Refs 4th c.BC+] adjective, μέλη, ὅπου (i. e. ἐν οἷς)[Refs 5th c.BC+]: with other Particles, ὅκου δή somewhere or other, [Refs 5th c.BC+]; ὅπου ἄν wherever, with subjunctive, [Refs]; in Trag. the ἄν may be omitted, as ὅπου δ᾽ Ἀπόλλων σκαιὸς ᾖ, τίνες σοφο; [Refs 5th c.BC+]: with genitive, ὅπου ἂν τύχῃ τῶν λεγομένων [Refs 5th c.BC+]anywheresoever, [Refs]; ὅπουπερ with optative, wherever, [Refs 5th c.BC+]; ὁπουδάν, ={ὅπου δὲ ἄν}, anywhere, [Refs 2nd c.AD+]; ὁπουδήποτε, = ubicumque, Dosith.p.410 K.; ὁπουδηποτοῦν anywheresoever, [Refs 1st…
ὅπου
hopou
from 3739 and 4225; what(-ever) where, i.e. at whichever spot:--in
what place, where(-as, -soever), whither (+ soever).
see GREEK for 3739
see GREEK for 4225
ὅπου
Adv
where, whither
ὅπου hopou 82x
where, in which place, in what place, Mt. 6:19, 20, 21; Rev. 2:13; whither, to what place, Jn. 8:21; 14:4; ὅπου ἄν, or ἐάν, wherever, in whatever place, Mt. 24:28; whithersoever, Mt. 8:19; Jas. 3:4; met. where, in which thing, state, etc., Col. 3:11; whereas, 1 Cor. 3:3; 2 Pet. 2:11
ὅπου relat. adv. of Place, properly gen. of an obsol. Pron. ὅπος, correlat. to ποῦ: as a relat., Hdt., attic;—sometimes with gen. loci, ὅπου γῆς, Lat. ubi terrarum, Plat.:— ἔσθ᾽ ὅπου in some places, Lat. est ubi, Aesch., Dem.:—with other Particles, ὅκου δή somewhere or other, Lat. nescio ubi, Hdt.:— ὅπου ἄν or ὅπουπερ ἄν, wherever, with Subjunct., Trag.:— ὁπουοῦν, Lat. ubicunque, Plat.
in indirect questions, ὄφρα πύθηαι πατρός, ὅπου κύθε γαῖα Od., etc.: —with Verbs of motion in pregnant sense, just as, reversely, ὅποι is used with Verbs of rest, κεῖνος δ᾽ ὅπου βέβηκεν, οὐδεὶς οἶδε Soph.:—in repeating a question, ἡ Λακεδαίμων ποῦ 'στιν; Answ. ὅπου 'στίν; (do you ask) where it is? Ar.
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
84 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 82 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ δὲ ἕτερον ξύλον, τὸ τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ δεδήλωκεν οὔτε εἰ ἐντὸς οὔτε εἰ ἐκτός ἐστι τοῦ παραδείσου, ἀλλ’ εἰπὼν οὕτως „καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ εὐθὺς ἡσύχασεν οὐ δηλώσας ὅπου τετύχηκεν ὄν, ἵνα μὴ ὁ…
Θέρρου δὲ μισήσαντος τὴν Χαλδαίαν διὰ τὸ Ἀράνου πένθος μετοικίζονται πάντες εἰς Χαρρὰν τῆς Μεσοποταμίας, ὅπου καὶ Θέρρον τελευτήσαντα θάπτουσιν ἔτη βιώσαντα πέντε καὶ διακόσια·
ἔστιν, ὅπου αὐτὸς λέγει ποιεῖν καὶ καταρτίζειν.
αι επ … ωμ … … … … προελευσομένους ἡμᾶς ὅπου ἐὰν ὁ κύριος ἡμῶν Γναῖος Οὐηργίλλις Καπίτων τὸν τοῦ νομοῦ διαλογισμὸν ποιῆται πρὸς τὸ
παρʼ ἑτέρῳ αὐτῆς δανειστῇ οὔσας ἀπεσπακέναι αὐτὸν οὐ δεόντως. Διηρᾶς· διαβεβαιούμέθα καὶ κατὰ τούτων ὅπου εἰσὶν ἀρουρῶν τετελειωκέναι τὰ νόμιμα καὶ κατὰ τῶν ἄλλων. ἀξιοῦμεν οὖν καὶ νῦν χωρὶς
καὶ Κρονίωνι, ἵνʼ εἰδῶσι ὀφείλειν αὐτοὺς παρεῖναι ἐπὶ τὸ ἱερώτατον τοῦ κρατίστου ἡγεμόνος βῆμα ὅπου ἐὰν τὸν τοῦ νομοῦ διαλογισμὸν ἢ δικαιοδοσίαν ποιῆται πρὸς τὴν τοῦ πραάγματος διάγνωσιν. Ἡρακλείδης
κεῖμαι, transliterated as keimai, is a verb meaning to lie or be laid down, often used in a passive sense. It encompasses various contexts, including lying down as a person or object, being situated, or being appointed for a purpose. In the New Testament, it appears in references to an infant (Lk 2:12), a dead body (Mt 28:6), and metaphorically to describe laws or states of being (1 Tim 1:9, 1 Jn 5:19).
κεῖμαι; impf. 3 pers. sing. ἔκειτο; fo lie; 1. prop.: of an infant, foll. by ἐν w. dat. of place, Lk. ii. 12 [Tdf. om. κείμ.], 16; of one buried: ὅπου or οὗ, Mt. xxviii. 6; Lk. xxiii. 53; Jn. xi. 41 Rec.; xx. 12; of things that quietly cover some spot, Lk. xxiv. 12 [RGLbr.]; Jn. xx. 5-7; xxi. 9; with ἐπί re added, 2 Co. iii. 15; ἐπάνω τινός (of a city situated on a hill), Mt. v. 14; also of things put or set in any place, in ref. to which we often use to stand: thus of vessels, Jn. ii. 6; xix. 29, (χύτρας κειμένας, Xen. oec. 8,19); of a throne, Rev. iv. 2 (Jer. xxiv. 1; Hom. Il. 2,777; Od. 17, 331); κεῖσθαι πρός τι, to be brought near to a thing [see πρός, I. 2 a.], Mt. iii. 10; Lk. iii. 9; absol., of the site of a city, τετράγωνος κεῖται, Rey. xxi. 16; of grain and other things laid up, gathered together, Lk. xii. 19; of a foundation, 1 Co. iii. 11. 2. metaph. a. to be (by God’s…
Read the full entry →κεῖμαι is used with reference to a dead body (as in Mt 285) in P Ryl II. 114%” (¢. A.D. 280), the petition of a woman against a certain Syrion who had endeavoured —aapratew τὰ τῶν [νηπίων μου τέκνων .. . παρὰ [αὐτῆς τῆς κοίτης τοῦ ἀνδρός μου καὶ τοῦ σώματος κειμένου, ‘to tear the property of my young children from the very bed of my husband where his body was lying” (Edd.). Cf. the i/a.p sepulchral inscr. from Alexandria, Pressigke 1397 Ἐξηνόφιλος κεῖμαι πατρὸς Finvodidov. Hence, more generally, of things “lying” or “‘set’’in a place (cf. 1 Cor 311), e.g. PSI IV. 365°° (B.C. 251-0) 6 γ]ὰρ σεῖτος ἐπὶ τῆς ἅλῳ κείμενος οὐθὲν ὠφελεῖ ἡμᾶς (cf. Lk 1215), P Oxy XII. 14794 (late 1{8.6.} διὸ τὰ βυβλία οὔπῳ εἴληφ(α), ἀλλὰ κεῖται ἀντιβεβλημένα, “T have not yet obtained the documents, but they are lying collated” (Edd.), 24. 148818 (ii/a.p.) ἡ ἐν τῷ αἰθρίῳ κειμένη μεγάλη θυΐα, ““1ῃ6 large mortar…
Read the full entry →κεῖμαι (keimai) — to lay/be appointed.
κεῖμαι, κεῖσαι
[Refs 8th c.BC+], Ionic dialect κέᾰται [Refs 8th c.BC+]; imperative κεῖσο, κείσθω, [Refs 8th c.BC+]; subjunctive 3rd.pers. singular κέηται [Refs 8th c.BC+]; optative 3rd.pers. singular κέοιτο [Refs 5th c.BC+]; infinitive κεῖσθαι [Refs 8th c.BC+]; participle κεί μενος [Refs 8th c.BC+]: imperfect ἐκείμην [Refs 8th c.BC+], Epic dialect κείμην [Refs]; Epic dialect 3rd.pers. singular κέσκετο [Refs]; Ionic dialect 3rd.pers. plural ἐκέατο [Refs 5th c.BC+], Epic dialect κέατο [Refs 8th c.BC+]: future κείσομαι [Refs 8th c.BC+], Doric dialect κεισεῦμαι [Refs 3rd c.BC+]. (Cf. Sanskrit śéte (={κεῖται}), also śáyate 'lie', Gr. κοίτη, κοιμάομαι, perhaps Latin cunae, etc.):—to be laid (used as passive to τίθημι): hence, lie, lie outstretched, used by [Refs 8th c.BC+] mostly with Preps., πυρὴν.. ᾗ ἔνι κεῖται Πάτροκλος [Refs 8th…
Read the full entry →κεῖμαι
keimai
middle voice of a primary verb; to lie outstretched (literally or
figuratively):--be (appointed, laid up, made, set), lay, lie. Compare
5087.
see GREEK for 5087
κεῖμαι
v.
I lie, recline, am laid
κεῖμαι keimai 24x
to lie, to be laid; to recline, to be lying, to have been laid down, Mt. 28:6; Lk. 2:12; to have been laid, placed, set, Mt. 3:10; Lk. 3:9; Jn. 2:6; to be situated, as a city, Mt. 5:14; Rev. 21:16; to be in store, Lk. 12:19; met. to be constituted, established as a law, 1 Tim. 1:9; in NT of persons, to be specially set, solemnly appointed, destined, Read the full entry →
κεῖμαι to be laid (used as a Pass. to τίθημι), and so to lie, lie outstretched, Hom., etc.; ὁ δ᾽ ἐπ᾽ ἐννέα κεῖτο πέλεθρα lay stretched over nine plethra, Od.; κειμένωι ἐπεμπηδᾶν to kick him when he's down, Ar.
to lie asleep, repose, Hom., etc.:—also, to lie idle, lie still, id. Hom.; ὑπὸ γαστέρ᾽ ἐλυσθεὶς κείμην of Ulysses under the ram's belly, Od.; κακὸν κείμενον a sleeping evil, Soph.
to lie sick or wounded, lie in misery, Hom., Soph., etc.; to lie at the mercy of the conqueror, Aesch.
to lie dead, like Lat. jacere, Hom., Hdt., Trag.
to lie neglected or uncared for, of an unburied corpse, Il.;—so also of places, to lie in ruins, Aesch.
of wrestlers, to have a fall, id. Aesch., Ar.
of places, to lie, be situated, Od., Hdt., attic
Verb-INI-3S — Verb · imperfect · no voice stated · indicative · third person · singularimperfect no voice stated indicative — a continuing action in past time.
V-INI-3S Part of Speech: Verb Tense: Imperfect Voice: middle or passive depoNent Mood: Indicative Person: third Number: Singular
li'-ing.
See LIE.
- Forbidden
- Hateful to God
- An abomination to God
- A hindrance to prayer
Isa 59:2,3
- The devil, the father of
25 occurrences in the New Testament, rendered 13 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 24 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
ὅτι περὶ τὸ μέσον καὶ ὡς ἂν ἐν μεθορίῳ κείμενον ἡδονῆς καὶ αἰσθήσεως γίνεται τούτων ὁ πόλεμος.
μεθυσθεὶς δὲ εἰς ὕπνον καταφέρεται καὶ γεγυμνωμένος παρακόσμως ἔκειτο.
ἐγενόμην οὖν, ἀδελφοί, εἰς τὸν ἀγρὸν καὶ συνεψήφισα τὰς ὥρας καὶ ἦλθον εἰς τὸν τόπον, ὅπου διεταξάμην αὐτῇ ἐλθεῖν, καὶ βλέπω συμψέλιον κείμενον ἐλεφάντινον, καὶ ἐπὶ τοῦ συμψελίου ἔκειτο κερβικάριον λινοῦν καὶ ἐπάνω λέντιον ἐξηπλωμένον λινοῦν…
ξύστρα, ἄλλοι σάκκοι κενοὶ β, πόδες κλίνης δ, ἀγωγεῖς β, ἀλαβαστροθήκη ἄβαξ παρʼ Ἰναρῶτι κείμενος, κελλίβας, ἄλλοι πόδες κλίνης τορνευτοὶ Α ἄλλος λεκάνη Γσ, ἄλλος μελίεφθα φ, ἄλλος μικρὸς
δάνειον αὐτοῦ τῆς μνᾶς ἥ ἐστι γραφή; πέμψεις τὸ κλειδίον καὶ σήμαινόν μοι ποῦ κεῖται ἵνα αὐτὰ προέλω ἵνα ἐὰν μέλλω πρὸς αὐτὸν λογιεῖν ἔχω αὐτά. μὴ οὖν ἄλλως
σφραγῖδος ἰδιωτικῆς σπορίμης ἀρούρας ἐννέα ἥμισυ ἐν τόπῳ λεγομένῳ Τμειτειας ἐπʼ ὀνόματι Ἀλοῦτος καθὼς κεῖται ἐν τῇ ἀπογραφῇ τῶν γειτνιῶν παρὰ Σαβίνου κηνσιτορεύσαντι ἐπὶ τοῖς οὖσι αὐτῶν ὁρίοις πᾶσι
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative 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
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 718 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν