Matthew 6:19 — Word Study
N1904Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
BSANotmē [lay up for yourselves, store away] do store upthēsaurizō▸ for yourselvessu treasuresthēsauros [riches, wealth, material goods] uponepi theho earth,gē [the physical world, soil] wherehopou mothsēs [an insect that eats away, decay] andkai rustbrōsis [corrosion, deterioration] destroyaphanizō▸ [consume, disfigure] andkai wherehopou thieveskleptēs [those who steal, rob] break indiorussō▸ [force their way, dig through] andkai steal;kleptō▸ [take away, pilfer]
| Greek | English | Parsing |
|---|---|---|
| Μὴ | Not | Particle, negative |
| θησαυρίζετε | do store up | Verb, present, active |
| ὑμῖν | for yourselves | Personal pronoun, second person, dative |
| θησαυροὺς | treasures | Noun, accusative, plural |
| ἐπὶ | upon | Preposition |
| τῆς | the | Article, genitive, singular |
| γῆς, | earth, | Noun, genitive, singular |
| ὅπου | where | Adverb |
| σὴς | moth | Noun, nominative, singular |
| καὶ | and | Conjunction |
| βρῶσις | rust | Noun, nominative, singular |
| ἀφανίζει | destroy | Verb, present, active |
| καὶ | and | Conjunction |
| ὅπου | where | Adverb |
| κλέπται | thieves | Noun, nominative, plural |
| διορύσσουσιν | break in | Verb, present, active |
| καὶ | and | Conjunction |
| κλέπτουσιν· | steal; | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. |
| KJV | ¶ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: |
| ASV | Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: |
| YLT | 'Treasure not up to yourselves treasures on the earth, where moth and rust disfigure, and where thieves break through and steal, |
| WEB | “Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; |
| BBE | Make no store of wealth for yourselves on earth, where it may be turned to dust by worms and weather, and where thieves may come in by force and take it away. |
Where they part company is θησαυροὺς — see How Translations Differ.
The sentence has one main clause with two subordinate clauses that describe the conditions of earthly treasures.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectσής
verbθησαυρίζω
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 6:19
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 — Teaching on Treasuresgenerated
Matthew 6:19 is part of Jesus' Sermon on the Mount, where He teaches about the importance of focusing on spiritual rather than material wealth. He cautions that earthly treasures are susceptible to destruction and theft, contrasting them with the eternal treasures that can be stored in heaven. This teaching encourages believers to prioritize their spiritual lives over their material possessions, as seen in the surrounding verses that emphasize the heart's alignment with one's treasures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 31:24 | If I have put my trust in gold or called pure gold my security, |
| 2 | Psalm 39:6 | Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away. |
| 3 | Psalm 62:10 | Place no trust in extortion, or false hope in stolen goods. If your riches increase, do not set your heart upon them. |
| 4 | Proverbs 11:4 | Riches are worthless in the day of wrath, but righteousness brings deliverance from death. |
| 5 | Proverbs 16:16 | How much better to acquire wisdom than gold! To gain understanding is more desirable than silver. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — θησαυρίζετε, thēsaurizōgenerated
The verb θησαυρίζω means 'to store up' or 'to treasure.' It is a present active imperative, indicating a command directed to a plural audience, urging them not to accumulate material wealth.
This word often appears in contexts discussing the accumulation of riches, and here it serves as a warning against hoarding earthly possessions that can be lost or destroyed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal.' The KJV and ASV use similar phrasing, emphasizing the act of laying up treasures.
However, the YLT and BBE offer variations, with YLT using 'Treasure not up to yourselves treasures on the earth' and BBE stating 'Make no store of wealth for yourselves on earth,' reflecting different approaches to the same Greek terms.
Sentence Structuregenerated
The main clause is introduced by the finite verb θησαυρίζετε, do store up, which governs the entire verse. It is followed by two clauses describing the conditions of earthly treasures.
The structure includes a prepositional phrase indicating location and two clauses that detail the threats to earthly treasures: one mentioning moth and rust, and the other referring to thieves.
Septuagint Backgroundgenerated
θησαυρός appears in the Septuagint, where it translates the Hebrew word for treasure (אוֹצָר). This connection emphasizes the concept of safeguarding valuables, which is also a theme in the New Testament.
The word ἀφανίζω is not directly found in the Septuagint but is related to themes of destruction and loss found in various contexts.
In plain words — the whole versegenerated
Matthew 6:19 teaches that we should not focus on accumulating treasures on earth because they can be destroyed or stolen. Instead, we should seek treasures in heaven that last forever.
Frequently Asked Questionsgenerated
Storing up treasures in heaven refers to investing in spiritual pursuits and good deeds that have eternal value, contrasting with temporary earthly possessions.
Jesus uses moth and rust as metaphors for the decay and deterioration that affect material possessions, illustrating their impermanence.
Consider prioritizing spiritual growth, generosity, and acts of kindness over the accumulation of material wealth, focusing on what truly matters.
Treasures in heaven can include acts of love, service to others, and living a life that reflects the teachings of Jesus, which contribute to a lasting legacy.
Reflection Questionsgenerated
- What are some ways I can focus on spiritual treasures instead of material ones?
- How do I determine what is truly valuable in my life?
- In what ways have I experienced loss due to focusing on earthly possessions?
- How can I encourage others to invest in treasures that last forever?
The early church on this verse — how the Fathers read it
Early church Fathers reflect on Jesus' teaching about earthly versus heavenly treasures, emphasizing the eternal value of spiritual wealth.
But the praise of Heaven is eternal, and cannot be carried off by invading thief, nor consumed by the moth and rust of envy.Early Church Fathers on Matthew 6 →
This must be understood not of money only, but of all our possessions. The god of a glutton is his belly; of a lover his lust; and so every man serves that to which he is in bondage; and has his heart there where his treasure is.Early Church Fathers on Matthew 6 →
When He has driven away the disease of vanity, He does well to bring in speech of contempt of riches. For there is no greater cause of desire of money than love of praise;Early Church Fathers on Matthew 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 6:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLay not up for yourselves treasures upon earth,.... Meaning either treasures that are of an earthly nature and kind, the more valuable and excellent things of the earth, worldly wealth and riches; or
Read John Gill on Matthew 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: Lay not up for yourselves-or hoard not-treasures upon earth, where moth [
Read Robert Jamieson on Matthew 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: Ver. 19. Lay not up for yourselves treasures upon earth] This is the fourth common place handled here by our Saviour, of casting away the inordinate care of earthly things, which he presseth upon all, by nine various arguments, to the end of the chapter. By treasures here are meant worldly wealth in abundance, precious things stored up, as silver, gold, pearls, &c. All these are but earth, and it is but upon earth that they are laid up. What is silver and gold but white and yellow earth? And what are pearls and precious stones but the guts and garbage of the earth?…
Read John Trapp on Matthew 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Lay not up for yourselves treasures.—Literally, with a force which the English lacks, treasure not up your treasures.Where moth and rust doth corrupt.—The first word points to one form of Eastern wealth, the costly garments of rich material, often embroidered with gold and silver. (Comp. “Your garments are moth-eaten” in James 5:2.) The second word is not so much the specific “rust” of metals, as the decay which eats into and corrodes all the perishable goods of earth.
Read Charles John Ellicott on Matthew 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Lay not up for yourselves treasures upon earth] What blindness is it for a man to lay up that as a treasure which must necessarily perish! A heart designed for God and eternity is terribly degraded by being fixed on those things which are subject to corruption. "But may we not lay up treasure innocently?" Yes. 1st. If you can do it without setting your heart on it, which is almost impossible: and 2dly. If there be neither widows nor orphans, destitute nor distressed persons in the place where you live. "But there is a portion which belongs to my children; shall I distribute that among the poor?" If it belongs to your children, it is not yours, and therefore you have no right to…
Read AdamClarke on Matthew 6 →CambridgeThe Cambridge Bible for Schools and Colleges(d) Earthly possessions and daily cares, 19–34. 19. treasures upon earth] Love of amassing wealth has been characteristic of the Jews in all ages. moth and rust] Oriental wealth consisted to a great extent in stores of linen, embroidered garments, &c., which were handed down and left as heir-looms. moth] The English word = “the devourer.” rust] Money was frequently buried in the ground in those unsettled times, and so would be more liable to rust. Banks in the modern sense were unknown. Rust, lit., an eating away, it is not confined to corrosion of metals. break through and steal] An expression applicable to the mud walls of Oriental huts.
Read Cambridge on Matthew 6 →Albert Barnes1798–1870Barnes' Notes on the BibleLay not up for yourselves treasures upon earth - Treasures, or wealth, among the ancients, consisted in clothes or changes of raiment, as well as in gold, silver, gems, wine, lands, and oil.
Read Albert Barnes on Matthew 6 →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
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal.
“Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal;
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal.
“Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal.
Tyndale line
¶ Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal:
Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves break through and steal:
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
Lay not vp treasures for your selues vpon the earth, where the mothe and canker corrupt, and where theeues digge through and steale.
Strictly literal
Lay not up for yourselves treasures upon the earth, where moth and rust spoils, and where thieves dig through and steal;
'Treasure not up to yourselves treasures on the earth, where moth and rust disfigure, and where thieves break through and steal,
Do not treasure up to yourselves treasures on the earth, where moth and rust disfigure, and where thieves break through and steal,
Do not store up for yourselves treasures on the earth, where moth and rust destroy, and where thieves break in and steal.
From the Latin
Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through and steal.
Simplified
Don't pile up wealth here on earth where moths and rust ruin it, and where thieves break in and steal it.
Make no store of wealth for yourselves on earth, where it may be turned to dust by worms and weather, and where thieves may come in by force and take it away.
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.
Nolite thesaurizare vobis thesauros in terra : ubi ærugo, et tinea demolitur : et ubi fures effodiunt, et furantur.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܐ ܬܣܝܡܘܢ ܠܟܘܢ ܣܝܡܬܐ ܒܐܪܥܐ ܐܬܪ ܕܣܣܐ ܘܐܟܠܐ ܡܚܒܠܝܢ ܘܐܝܟܐ ܕܓܢܒܐ ܦܠܫܝܢ ܘܓܢܒܝܢ
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.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
The standard critical text of the New Testament.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
The previous edition, still widely cited.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
The Society of Biblical Literature edition, freely licensed.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
The edition that turned scholarship toward the earliest manuscripts.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
An independent critical text built from the oldest witnesses then known.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
A recent critical edition following documentary evidence closely.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
The reading of the majority of surviving manuscripts.
Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 6:19
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.
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
θησαυρίζω means to store up or treasure, often in the context of wealth or resources. It appears in several New Testament verses, including Matthew 6:19-20 and James 5:3, where it relates to accumulating riches. The word can also be used metaphorically, such as in Romans 2:5, where it refers to amassing consequences for oneself. The entries consistently emphasize its literal and figurative uses.
θησαυρίζω ; 1 aor. ἐθησαύρισα ; pf. pass. ptep. τεθησαυρισμένος ; (θησαυρός); fr. Hdt. down; to gather and lay up, to heap up, store up: to accumulate riches, Jas. v. 3; τινί, Lk. xii. 21; 2 Co. xii. 14; ri, 1 Co. xvi. 2; θησαυροὺς ἑαυτῷ, Mt. vi. 19 sq. ; i.q. to keep in store, store up, reserve: pass. 2 Pet. iii. 7; metaph. so to live from day to day as to increase either the bitterness or the happiness of one’s consequent lot: ὀργὴν ἑαυτῷ, Ro. ii. 5; κακά, Prov. i. 18; ζωήν, Pss. of Sol. 9, 9, (εὐτυχίαν, App. Samn. 4, 3 [i.e. vol. i. p. 23, 31 ed. Bekk.]; τεθησαυρισμένος κατά twos φθόνος, Diod. 20, 36). [Comp.: ἀπο- θησαυρίζω.]
θησαυρίζω. Syll 5158 (i/B.c.) σιτωνίωι Φρύνιος ἔσοδος χίλια τάλαντα τὸ θησαυρισθέν.
θησαυρίζω (thēsaurizō) — to store up.
θησαυρ-ίζω,
store, treasure up, ἐν ἀσφαλείῃ τὰ χρήματα θ. [Refs 5th c.BC+].; θ. τὸν νεκρὸν ἐν οἰκήματι to lay it by, [Refs]; φάρμακα, σῖτα θ. παρ᾽ αὑτῷ, [Refs 5th c.BC+]; of fruits, lay up in store, preserve, pickle, [καυλοὺς] ἐν ἅλμῃ [Refs 4th c.BC+]; τὸ ἔλαιον θ. [τὰς ὀσμάς] preserves its smell, [Refs]:—passive, ῥὰξ εὖ τεθησαυρισμένη [Refs 5th c.BC+]
__b absolutely, hoard, lay up treasure, [NT+1st c.BC+]
2. metaphorically, θ. σεαυτῷ ὀργήν [NT]; θ. εὐτυχίαν lay up a store of.. , [Refs 2nd c.AD+]:—middle, store up for oneself, ἑαυτῷ ὑπομνήματα [Refs 5th c.BC+]:—passive, τεθησαυρισμένος κατά τινος φθόνος [Refs 1st c.BC+]; to be reserved, πυρί…
θησαυρίζω
thesaurizo
from 2344; to amass or reserve (literally or figuratively):--lay up
(treasure), (keep) in store, (heap) treasure (together, up).
see GREEK for 2344
θησαυρίζω
v.
I store up, treasure up, save
θησαυρίζω thēsaurizō 8x
to collect and lay up stores or wealth, treasure, Mt. 6:19, 20; Lk. 12:21; 2 Cor. 12:14; Jas. 5:3; to heap up, accumulate, Rom. 2:5; 1 Cor. 16:2; to reserve, keep in store, 2 Pet. 3:7
θησαυρίζω θησαυρός to store or treasure up, Hdt., Xen., etc.
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
8 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 8 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
τί γὰρ τὰς φαύλας δόξας, ὅτι ποιός ἐστιν ὁ θεὸς ὡς καὶ τὰ γλυπτὰ ὁ ἄποιος, ὅτι φθαρτὸς ὡς τὰ χωνευτὰ ὁ ἄφθαρτος, ταμιεύεις καὶ θησαυρίζεις, ὦ διάνοια, ἐν σαυτῇ, ἀλλ’ οὐκ εἰς μέσον προφέρεις, ἵν’ ὑπὸ τῶν ἀσκητῶν τῆς ἀληθείας ἃ χρὴ διδαχθῇς;
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2DP — Personal pronoun · second person · dative · pluraldative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural.
P-2DP Part of Speech: Personal pronoun Person: second Case: Dative Number: Plural
3,073 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
θησαυρός refers to a treasure or storehouse, derived from the root of τίθημι, meaning to place or lay up. It encompasses various meanings, including a casket for valuables, a treasury, and metaphorically, the soul as a store of thoughts and feelings. The New Testament uses it in contexts of spiritual wealth and heavenly treasures, particularly in passages like Matthew 6:19-21.
θησαυρός, -οῦ, ὁ
(< τίθημι),
[in LXX chiefly for אוֹצָר;]
a place of safe keeping;
a casket: Mt 2:11;
a treasury (I Mac 3:29 and freq. in cl.);
a storehouse (Ne 13:12, De 28:12, al.): Mt 13:52; metaph., of the soul, Mt 12:35; τ. καρδίας, Lk 6:45.
a treasure: Mt 6:19-21 13:44, Lk 12:33, 34, He 11:26;θ. ἐν οὐρανῷ (v. Dalman, Words, 206 ff.), Mt 19:21,
θησαυρός, -ov, 6, (fr. ΘΕΩ [τίθημι] with the paragog. term.-avpos); Sept. often for 7¥ix; Lat. thesaurus; i.e. 1. the place in which goods and precious things are colleeted and laid up;_ a. a casket, coffer, or other receptacle, in which valuables are kept: Mt.ii. 11. b. a treasury (Hdt., Eur., Plat., Aristot., Diod., Plut., Hdian. ; 1 Mace. iii. 29). ο. storehouse, repository, magazine, (Neh. xiii. 12; Deut. xxviii. 12, ete.; App. Pun. 88, 95): Mt. xiii. 52 [ef. παλαιός, 1]; metaph. of the soul, as the repository of thoughts, feelings, purposes, ete. : (Mt. xii. 8556 LT Tr WH, 35°]; with epex. gen. τῆς καρδίας, ibid. xii. 35 Rec.; Lk. vi. 45. 42. ‘the things laid up ina treasury; collected treasures: Mt. vi. 19-21; Lk. xi 58 5α.; Heb. xi. 26. θησαυρὸν ἔχειν ἐν οὐρανῷ, to have treasure laid up for themselves in heaven, is used of those to whom God has appointed eternal salvation: Mt.…
Read the full entry →θησαυρός, which survives in MGr, is very common = ‘‘ granary ”’ or τς storehouse” for all kinds of agricultural produce, e.g. corn (P Ryl Il. 2318—a.p. 40) and wine (P Flor II. 1948—A.D. 259): cf. P Oxy I. 101°® (A.D. 142) els δημόσιον θησαυρόν, and Ostr 503 (A.D. 109-110) a receipt for a payment ur (ép) θησ(αυροῦ) iepa(v). In P Tebt I. 657 (B.c. 140-39) in connexion with an Egyptian temple sums are collected—els θησαυροὺς καὶ φιάλας kal ποτήρια : the meaning of θησαυρούς has caused the editors difficulty, but Otto (Priester 1. p- 396) thinks that the ‘‘collection-box ” is meant. A
θησαυρός (thēsauros) — treasure.
θησαυρός, ὁ,
store, treasure, [Refs 5th c.BC+]; θ. χθονός, of the silvermines of Laureion, [Refs 4th c.BC+]; ἄνθρακες ὁ θ., proverbial, 'apples of Sodom', frequently in [Refs 8th c.BC+]; κόμας.., ἱκτήριον θ. [Refs 5th c.BC+]; Διὸς θ., of a tomb marking the fall of a thunderbolt, [Refs 5th c.BC+]; οἰωνοῖς γλυκὺν θ., of a dead body, [Refs 5th c.BC+]; of learning, θ., οὓς κατέλιπον ἐν βιβλίοις [Refs 5th c.BC+]; σοφίας θ. [NT+5th c.BC+]
II. strong-room, magazine, [LXX+5th c.BC+]; especially of the treasuries built at Delphi by Greek cities, [Refs 6th c.BC+]; vaults of a bank, [Refs 4th c.AD+]
II.2. granary, [Refs 3rd c.BC+]; οἱ δημόσιοι θ. [Refs 3rd c.AD+]
θησαυρός
thesauros
from 5087; a deposit, i.e. wealth (literally or
figuratively):--treasure.
see GREEK for 5087
θησαυρός, οῦ, ὁ
n.m.
a treasure, store
θησαυρός θησαυρός, ὁ, from ΘΕ, Root of τίθημι a store laid up, treasure, Aesch., Ar.:—metaph., θ. ὕμνων Pind.; Διὸς θ., of fire, Eur.; οἰωνοῖς γλυκὺς θ., of a dead body, Soph.
a store-house, treasure-house, magazine, Hdt.: the treasury of a temple, id. Hdt., Xen.
any receptacle for valuables, a chest, casket, Hdt.; θ. βελέεσσιν, of a quiver, Aesch.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
Kings were wont to store their possessions and guard what they most valued in well-fortified cities, hence called treasure-cities, Ex 1:11; 1Ch 27:25; Ezr 5:17. "Treasures in the field," Jer 41:8, were provisions, etc., buried, as is the custom in many parts of the world, in subterranean pits. Numerous ruined granaries of this kind are still found in the vicinity of Bethshean. The "pilgrim fathers" in like manner found heaps of corn buried in the ground by the Indians. In consequence also of the great insecurity of property in the East, it seems to have been usual from the earliest times to hide in the ground gold and jewels; and the owners being killed or driven away, or…
18 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 17 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 47 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐπειδὴ τοίνυν δύο φύσεις εὕρομεν γενομένας καὶ πλαττομένας καὶ ἄκρως τετορευμένας ὑπὸ θεοῦ, τὴν μὲν ἐξ ἑαυτῆς βλαβερὰν καὶ ἐπίληπτον καὶ κατάρατον, τὴν δὲ ὠφέλιμον καὶ ἐπαινετήν, καὶ ἔχουσαν τὴν μὲν κίβδηλον, τὴν δὲ δόκιμον χαρακτῆρα, καλὴν καὶ…
καὶ ταῦτα μὲν Ἰησοῦς τοῖς ἱερεῦσιν εἰς τοὺς θησαυροὺς παραδίδωσι καταθέσθαι.
καὶ πάλιν λέγει ὁ προφήτης: Ἐγὼ πορεύσομαι ἔμπροσθέν σου καὶ ὄρη ὁμαλιῶ καὶ πύλας χαλκᾶς συντρίψω καὶ μοχλοὺς σιδηροῦς συγκλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους, ἵνα γνῶσιν ὅτι ἐγὼ κύριος ὁ θεός.
τὴν στρατηγίαν Θεμίστου καὶ Πολέμωνος μερίδων ὑπὲρ φορέτρων πυροῦ ἀπεργασίας γενομένης ἐπὶ σοὶ ἀπὸ θησαυρῶν Πολέμωνος γενήματος ιζ ἔτους πυροῦ ἀρτάβας ζ ϛ κδ, τιμῆς ὡς τῆς ἀρτάβης ἐκ
τοῦ Ἡρακλεοπολίτου νομοῦ ὑπὲρ φορέτρων ἀπεργασιῶν, ὧν ἐδηλώθησαν πεποιῆσθαι ἐπὶ τοῦ προστρατηγήσαντος Ἡλιοδώρου ἀπὸ θησαυρῶν Θεμίστου γενήματος γ ἔτους πυροῦ ἀρτάβαι κθ, δ ἔτους πυροῦ ἀρτάβαι ρξ, ε ἔτους
δεκάπρωτος αϛ τοπαρχίας Ἡρακλείδου διʼ ἐμοῦ τοῦ παρόντος Αὐρηλίου Διοσκόρου Σαμποῦτος ἐμετρήθην ἐν θησαυρῷ κώμης Καρανίδος ὀνόματος Ἀσκληπιάδου οὐετρανοῦ ὑπὲρ ἰδιωτικῆς γῆς ὑπὲρ γενήματος τοῦ αὐτοῦ ἔτους πυροῦ
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
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.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word γῆ (gē) means 'earth' or 'land' and is used in various contexts, including the physical ground, cultivated land, and regions or countries. It appears frequently in the New Testament, often contrasting with 'heaven' or 'sea.' The lexicons indicate a consensus on its meanings, which encompass both the solid part of the globe and the concept of territory.
γῆ; gen. γῆς, 7, (contr. fr. yéa, poet. γαῖα), Sept. very often for γι and ΤΣ, earth; 1. arable land: Mt. xiii. 5, 8, 23; Mk. iv. 8, 20, 26, 28, 31; Lk. xiii. 7; xiv. 35 (34); Jn. xii. 24; Heb. vi. 7; Jas. v. 7; Rev. ix. 4; of the earthy material out of which a thing is formed, with the implied idea of frailty and weakness: ἐκ γῆς χοϊκός, 1 Co. xv. 47. 2. the ground, the earth as a standing-place, (Germ. Boden) : Mt. x. 29; xv. 35; xxiii. 85; xxvii. 51; Mk. viii. 6; ix. 20; xiv. 35; Lk. xxii. 44 [L br. WH reject the pass.]; xxiv. 5; Jn. viii. 6, 8, [i.e Rec.]; Acts ix. 4, 8. 3. the main /and, opp. to sea or water: Mk. iv. 1; vi. 47; Lk. ν. 8; viii. 27; Jn. vi. 21; xxi. 8 sq. 11; Rev. xii. 12. 4. the earth as a whole, the world (Lat. terrarum orbis); a. the earth as opp. to the heavens: Mt. v. 18, 35; vi.10; xvi.19; xviii. 18; xxiv. 35; Mk. xiii. 31; Lk. ii. 14; Jn. xii. 32; Acts ii. 19…
Read the full entry →γῆ. The rare plural forms of this word which are found in the LXX may be illustrated from the Ptolemaic papyri of 1i/B.c., e.g. BGU III. 993329 (νος 128-7) γῶν τε καὶ οἰκιῶν, P Tor I. 12° (B.c. 116) ἕνεκεν τοῦ kal τῶν γῶν μὴ μετεσχηκέναι αὐτήν, P Tebt I. 6% (B.c. 140-39) yas τε καὶ ἕτερα : see Thackeray G7. i. p. 143. In MGr, beside ἢ γῆ, we have the indeclinable ἢ γῆς, τῆς γῆς, etc. : see Thumb Handbook, p. 57. The familiar Biblical ἔπὶ γῆς appears in P Ryl 11. $78 (early iii/A.b.) 6 αὐτὸς ὁριοδείκτης ἐπέδειξα ἐπὶ γῆς (restored from 1.*), “1 the said surveyor have verified it on the spot”: the editors suggest that ἐπὶ γῆς should be read in P Thead 54% and 55%. It may be observed that γῆ in papyri is regularly ‘‘land” in small or moderate quantities, a sense never found in NT, where γῆ is always antithetic to sky or sea, or denotes a district or country, The LXX and papyri, in their use…
Read the full entry →γῆ (gē) — earth: planet.
γῆ, ἡ,
occasionally in [Refs 8th c.BC+]: dual γαῖν [Refs 5th c.BC+]; γῶν [Refs 2nd c.BC+]:—earth (including land and sea, [Refs 7th c.BC+] opposed to heaven, or land opposed to sea, Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες [Refs 8th c.BC+]; τίς γ; [Refs 8th c.BC+]; κατὰ γῆν on land, by land, opposed to ναυσί, [Refs 5th c.BC+]; opposed to ἐκ θαλάσσης, [Refs 5th c.BC+]; ἐπὶ γῆς on earth, opposed to νέρθε, [Refs 5th c.BC+]; κατὰ γῆς below the earth, [Refs 5th c.BC+]: genitive with local Adverbs, ἵνα γῆς [Refs 5th c.BC+]; ποῦ, ποῖ, ὅποι γ., [Refs 5th c.BC+]
2. earth, as an element, [Refs 6th c.BC+]
2. b γῆν καὶ ὕδωρ αἰτεῖν, as tokens of submission, [Refs 5th c.BC+]
γῆ
ge
contracted from a primary word; soil; by extension a region, or the
solid part or the whole of the terrene globe (including the occupants
in each application):--country, earth(-ly), ground, land, world.
γῆ, γῆς, ἡ
n.f.
the earth, soil, land
γῆ gē 250x
earth, soil, Mt. 13:5; Mk. 4:8, et al.; the ground, surface of the earth, Mt. 10:29; Lk. 6:49, et al.; the land, as opposed to the sea or a lake, Lk. 5:11; Jn. 21:8, 9, 11; the earth, world, Mt. 5:18, 35, et al.; by synec. the inhabitants of the earth, Mt. 5:13; 6:10; 10:34; a land, region, tract, country, territory, Mt. 2:20; 14:34;by way of eminence, the chosen land, Read the full entry →
γῆ earth opp. to heaven, or land opp. to sea, Hom., etc.; κατὰ γῆν on land, by land, Thuc.; κατὰ γῆς Xen.:— ἐπὶ γῆς on earth, Soph.; κατὰ γῆς below the earth, Trag.:—the gen. with local adverbs, ἵνα γῆς, ποῦ γῆς, ubi terrarum, where in (in what quarter of) the world, where on earth, Soph., etc.
earth, as an element, opp. to air, water, fire, Plat.
a land, country, Aesch., etc.; γῆν πρὸ γῆς from land to land, id. Aesch.
the earth or ground as tilled, Soph., Plat.
a lump of earth, in the phrase γῆν καὶ ὕδωρ αἰτεῖν, γῆν καὶ ὕδωρ διδόναι, in token of submission, Hdt.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
255 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 250 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 1,727 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ
μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον·
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
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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
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
σής is a noun meaning 'moth,' specifically referring to the clothes moth that damages woolen fabrics. It appears in the New Testament in Matthew 6:19-20 and Luke 12:33, where it serves as a metaphor for decay and impermanence. The word has Hebrew origins and is used metaphorically to describe bookworms in literary contexts.
σής, onrds, 6, (Hebr. 0d, Is. li. 8; wy, Job iv. 19; xiii. 28), a moth, the clothes-moth, [B. D.s.v. Moth; Alex.’s Kitto s. v. Ash]: Mt. vi. 19 sq.; Lk. xii. 33. (Pind., Arstph., Aristot., Theophr., al.)
σής, *‘a moth.” As a parallel to Mt 659 Lendrum cites (CR xx. (1906), p. 307) Pindar /ragm. 222— Διὸς παῖς ὁ χρυσός᾽ κεῖνον οὐ σὴς οὐδὲ κὶς δάπτει.
σής (sēs) — moth.
σής, ὁ,
genitive σεός (as if from σεύς, which is given as nominative by [Refs 4th c.AD+]; genitive σέων [Refs 5th c.BC+] —the forms σητός, σῆτες, σητῶν, etc., were later, as in [Refs 4th c.BC+] [same place], etc.:—moth, [χρυσὸν] οὐ σ. οὐδὲ κὶς δάπτει [NT+5th c.BC+]
2. metaphorically, σῆτες ἀκανθοβάται or -λόγοι, of the Grammarians, bookworms, [Refs 1st c.AD+]
σής
ses
apparently of Hebrew origin (5580); a moth:--moth.
see HEBREW for 05580
σής, σητός, ὁ
n.m.
a moth
σής σής, οῦ, ὁ, a moth which eats woollen stuff, Lat. tinea, Ar.:—metaph. for a bookworm, Anth.
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
moth (`ash; compare Arabic `uththat, "moth"; colloquial, `itt; cac, "worm" (Isa 51:8); compare Arabic sus, "worm," especially an insect larva in flesh, wood or grain; ses, "moth" (Mt 6:19,20; Lu 12:33); setobrotos, "moth-eaten" (Jas 5:2)):
The moths constitute the larger division of the order Lepidoptera. Two of the points by which they are distinguished from butterflies are that they are generally nocturnal and that their antennae are not club-shaped. Further, the larva in many cases spins a cocoon for the protection of the pupa or chrysalis, which is never the case with butterflies. The Biblical references are to the clothes-moth, i.e. various species of the genus Tinea…
Moth
Heb. ‘ash, from a root meaning “to fall away,” as moth-eaten garments fall to pieces (Job 4:19; 13:28; Isa. 50:9; 51:8; Hos. 5:12).
Gr. ses, thus rendered in Matt. 6:19, 20; Luke 12:33. Allusion is thus made to the destruction of clothing by the larvae of the clothes-moth. This is the only lepidopterous insect referred to in Scripture.
By the Hebrew word we are certainly to understand some species of clothes-moth (tinea). Reference to the destructive habits of the clothes-moth is made in (Job 4:19; 13:28; Psalms 39:11) etc. (The moth is a well-known insect which in its caterpillar state is very destructive to woollen clothing, furs, etc. The egg of the moth, being deposited on the fur or cloth, produces a very small shining insect, which immediately forms a house for itself by cuttings from the cloth. It east away the nap, and finally ruins the fabric. There are more than 1500 species of moths. --McClintock and Strong’s Cyclopedia.)
The common moth is an insect destructive to woolen cloths. The egg is laid by a small shining worm; which by another transformation becomes a miller. Allusions to the moth, as devouring clothes, and as a frail and feeble insect, are frequent in Scripture, Job 4:19 13:28 27:18 Isa 50:9 Ho 5:12 Mt 6:19,20. See GARMENTS.
The insects called in general moths, of which the above is only one species, are exceedingly numerous. The main genus is called by naturalists Phaloena, and contains more than fifteen hundred species. Moths fly abroad only in the evening and night; differing in this respect from the tribe of butterflies that fly only by day. Their larva, or the worms from which…
3 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 3 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
Counted over the 5 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἰ ἐπὶ γῆς ἐτάφης τῆς σῆς, παρηγορούμην, ἐθεράπευσα, ἐνοσήλευσα πρότερον, ἀποθνῄσκοντι τελευταίων ἀσπασμῶν ἐκοινώνησα, τοὺς ὀφθαλμοὺς συνέκλεισα, ἐπεδάκρυσα κειμένῳ τῷ νεκρῷ, πολυτελῶς ἐκήδευσα, τῶν νομιζομένων οὐδὲν παρέλιπον.
ἀλλʼ ἐμοὶ πρὸς σὲ καὶ πατέρα τὸν σόν, εἴπερ Λαβάνου παῖς τυγχάνεις, οἰκειότης ἐστὶ πρεσβυτέρα τῆς τε σῆς καὶ ἐμῆς γενέσεως·
οὐαὶ ὑμῖν, ὅτι ὑμεῖς πάντες ὡς ἱμάτιον παλαιωθήσεσθε, καὶ σὴς καταφάγεται ὑμᾶς.
παρὰ Πετεύριος. διεθέντος μου διὰ τῆς σῆς σπουδῆς ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα πέντε, γίνεται τάλαντα ε. εὐτύχει.
Τῆς δὲ σῆς δικαίας ἀντιλήψεως … τὴν ἐπὶ σὲ καταφυγὴν πεποιημέναι ἀξιοῦμεν σʼ ἐμβλέψαντʼ εἰς τὸν γεγονότα
παρὰ Πετεύριος διαθέντος μου διὰ τῆς σῆς σπουδῆς ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα πέντε γίνεται τάλαντα ε εὐτύχει
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word βρῶσις (i.e., *brosis*) means 'eating' and is related to the act of consuming food. It can also refer to food itself and metaphorically to corrosion or rust. In the New Testament, it appears in contexts discussing both physical and spiritual nourishment, such as Romans 14:17 and John 6:27. The lexicons note its use in classical literature as well.
βρῶσις, -εως, ἡ (cf. βιβρώσκω),
[in LXX chiefly for parts and derivatives of אכל ;]
eating: β. καὶ πόσις, Ro 14:17, Col 2:16 (v. Lft., ICC, in l.); c. gen. obj., I Co 8:4; metaph., corrosion, rust: Mt 6:19, 20.
As also in cl. (Hom., al.) = βρῶμα, food: Jo 6:27a, II Co 9:10, Col 2:16 (EV, but v. supr.). He 12:16; metaph., of spiritual nourishment, Jo 4:32 6:27b, 55.†
βρῶσις, -ews, ἡ, (βρόω, BiBpackw) ; 1. the act of eating, (Tertull. esus): βρῶσις x. πόσις, Ro. xiv. 17 (on which see βασιλεία, 3); with gen. of the obj. 1 Co. viii. 4 (Plat. de rep. 10 p. 619 c. παίδων airod); in a wider sense, corrosion: Mt. vi. 19 sq. 2. as almost everywhere in Grk. writ. that which is eaten, food, aliment: Heb. xii. 16; εἰς βρῶσιν for food, 2 Co. ix. 10 (Sap. iv. 5); βρῶσις καὶ [50 WH txt. Trmrg.; al. ἢ] πόσις, Col. ii. 16, (Hom. Od. 1, 191; Plat. legg. 6, 783 ο.; Xen. mem. 1, 3,15; [ef. Fritzsche on Rom. iii. p. 200 note; per contra Mey. or Ellic. on Col. 1. ¢.]). used of the soul’s aliment — either that which refreshes it, Jn. iv. 32, or nourishes and supports it unto life eternal, Jn. vi. 27, 55.
βρῶσις. P Lond 1223°(A.p. 121) (-- ΠΠ|. p. 139) xépro(v) εἰς μὲν βρῶσιν] προβάτ(ων), ‘fodder for the pasturing of sheep” = so P Lips I. 118% (a.p. 160-1).
βρῶσις (brōsis) — eating.
βρῶσις, εως, ἡ,
Epic dialect βρώσ-ιος [Refs 8th c.BC+]: (βιβρώσκω):— meat, opposed to πόσις, [Refs 8th c.BC+]
2. pasture, προβάτων [Refs 2nd c.AD+]
II. eating, παίδων [Refs 5th c.BC+]
II.2. taste, flavour, [Refs 2nd c.BC+]
II.3. corrosion, rust, [NT]; decay, [Refs 2nd c.AD+]
βρῶσις
brosis
from the base of 977; (abstractly) eating (literally or figuratively);
by extension (concretely) food (literally or figuratively):--eating,
food, meat.
see GREEK for 977
βρῶσις, εως, ἡ
n.f.
eating, food, a meal, rust
βρῶσις brōsis 11x
eating, the act of eating, Rom. 14:17; 1 Cor. 8:4; meat, food, Jn. 6:27; Heb. 12:16; a canker or rust, Mt. 6:19, 20
βρῶσις βιβρώσκω meat, Od., Thuc., etc.
eating, Plat.
corrosion, rust, NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
rust (chel'ah; brosis): Strictly speaking rust is the red oxide of iron formed by the corrosion of that metal, but by extension it has come to mean corrosion produced on any metal. Chel'ah is translated "rust" in Eze 24:11,12. This rendering is probably based on 24:11. Copper caldrons are still used in Bible lands. Such vessels must be constantly watched when on the fire to guard against the possibility of their becoming dry. If this should happen the contents, whatever they may be, and the vessel itself will be injured. The copper of the caldron oxidizes and scales off in black or brownish scales, or rust. ios, was used in Greek to denote the corroding of metals. In Jas 5:3 occurs, "Your gold and your silver are rusted; and their rust .... shall eat your flesh as fire." The…
11 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„Καὶ ἐξανέτειλεν ὁ θεὸς ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν, καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ, καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ“ (Gen.
καὶ γενομένου διὰ τὴν μάχην ἀλγήματος αὐτῷ περὶ τὸ νεῦρον τὸ πλατὺ αὐτός τε ἀπέχεται τῆς τούτου βρώσεως καὶ διʼ ἐκεῖνον οὐδὲ ἡμῖν ἐστιν ἐδώδιμον.
περὶ μὲν τῶν βρωμάτων λαβὼν Μωϋσῆς τρία δόγματα οὕτως ἐν πνεύματι ἐλάλησεν: οἱ δὲ κατ̓ ἐπιθυμίαν τῆς σαρκὸς ὡς περὶ βρώσεως προσεδέξαντο.
δημοσίῳ δοχικῷ ἀρτάβας πέντε καὶ τὰς λοιπὰς εἰς ξυλαμὴν ἄρακος καὶ χόρτου εἰς μὲν βρῶσιν προβάτων καὶ κοίτης ἀρούρας ιβ καὶ εἰς βρῶσιν βοϊκῶν κτήνων ἀρούρας ιγ καὶ εἰς
πρὸς μόνον τὸ ἐνεστὸς δέκατον ἔτος Ἁδριανοῦ Καίσαρος τοῦ κυρίου εἰς ξυλαμὴν ἄρακος καὶ βρῶσιν καὶ κοίτην προβάτων ἐκ μὲν τοῦ Ἀττείνου ἀρούρας δέκα τρεῖς καὶ ἐκ τοῦ Σίμου
κατ’ ἔτος τὸ μὲν ἥμισυ σπεῖραι πυρῷ, τὸ δὲ ἕτερον ἥμισυ ξυλαμῆσαι χλωροῖς εἰς βρῶσιν, ἐκφορίου ἀποτάκτου τῶν ὅλων ἀρουρῶν κατʼ ἔτος πυροῦ ἀρταβῶν ἐνενήκοντα μιᾶς ἀκινδύνων παντὸς κινδύνου·
The Greek word ἀφανίζω (aphanizō) is built from the root ἀφανής and encompasses meanings related to making something unseen, hiding, or removing from sight. It can also imply destruction or disfigurement, as seen in Matthew 6:16, where it refers to disfiguring one's face. The passive form indicates vanishing or perishing, noted in James 4:14 and Acts 13:41.
ἀφανίζω ; [Pass., pres. ἀφανίζομαι7 ; 1 aor. ἠφανίσθην ; (ἀφανής); a. to snatch out of sight, to put out of view, to make unseen, (Xen. an. 3, 4, 8 ἥλιον νεφέλη mapaxav aca ἠφάνισε sc. τὴν πόλιν, Plat. Phil. 66 a. ἀφανίζοντες κρύmropev). b. to cause to vanish away, to destroy, consume 1 Mt. vi. 19 sq. (often so in Grk. writ. and Sept. [ef. B. § 130, 5]); Pass. to perish: Acts xiii. 41 (Luth. vor Schrecken vergehen) ; to vanish away, Jas. iv. 14, (Hat. 7, 6; 167; Plat. et sqq-). ©. to deprive of lustre, render unsightly; to disfigure: τὸ πρόσωπον, Mt. vi. 16.
ἀφανίζω. For the ordinary sense cf. (6. g.) BGU I. 3813 πάντα ἠφάvuorat, For the later meaning ‘‘disfigure,’’ ‘‘ destroy,” cf. P Oxy IX. 122079 (iii/A.D.) οὐδὲν ἠφάνισεν ὁ ἱπποποτάμις, “the hippopotamus has destroyed nothing,’’ P Ryl II. 1521} (A.D. 42) κατενέμησαν καὶ κατέφαγαν καὶ τοῖς ὅλοις ἠφάνισαν ‘overran, cropped, and utterly destroyed [my pasturage]’’ (Edd.), and P Lond 413'*f (c. a.D. 346) 95 ὀφελότης (=II. p. 302) a request for nets since the gazelle; were “spoiling '’ the writer’s crops—émS} τὰ δορκάδι[α] ἀφανίἵουσειν τὸ (/. τὰ) σπόριμα. A near parallel to Mt 615 is afforded by the Christian hymn P Amh 1. 2° (iv/a.p.) Τάμον ἤλυθες βασιλῆος, Papov .. . .:. . ἵνα μή σ᾽ adaνίσῃς “Thou hast come to the marriage of the King, the marriage . . . that thou mayst not disfigure thy face.” In a fragment of a Gnostic Gospel of early iv/a.D., P Oxy VIII. 10815, the Saviour in answer to…
Read the full entry →ἀφανίζω (aphanizō) — to destroy.
ἀφᾰν-ίζω,
Attic dialect future -ῐῶ[Refs 5th c.BC+]: perfect ἠφάνικα[Refs 4th c.BC+]:—make unseen, hide, νεφέλη.. ἠφάνισεν ἥλιον[Refs 5th c.BC+]; hush up, ἔργον[Refs 5th c.BC+]: hence, lose sight of, [Refs 4th c.BC+]do away with, reject, [Refs 5th c.BC+]; make away with a person, [Refs 5th c.BC+] —passive, τὴν γνώμην μηδὲν.. ἀφανισθεῖσαν in no part concealed or suppressed, [Refs 5th c.BC+]
2. do away with, remove, ἄχος[Refs 5th c.BC+]; τινὰ πόλεος carry one off from the city, [Refs 5th c.BC+]; ἀ. αὑτὸν εἰς τὸν νεών disappear into the temple, [Refs]
3. destroy, Ἀθήνας[LXX+5th c.BC+]
ἀφανίζω
aphanizo
from 852; to render unapparent, i.e. (actively) consume (becloud), or
(passively) disappear (be destroyed):-- corrupt, disfigure, perish,
vanish away.
see GREEK for 852
ἀφανίζω
v.
I cause to disappear, I hide, remove, disfigure
ἀφανίζω aphanizō 5x
to remove out of sight, cause to disappear; pass. to disappear, vanish, Jas. 4:14; by impl. to destroy, consume, so that nothing shall be left visible, Mt. 6:19, 20; met. to spoil, deform, disfigure, Mt. 6:16; to perish, Acts 13:41*
ἀφανίζω ἀφανής to make unseen, hide from sight, Xen., Thuc., etc.
to do away with, remove, ἄχος Soph.; ἀφ. τινὰ πόλεος to carry off one from the city, Eur.; ἀφ. αὑτὸν εἰς τὸν νεών to disappear into the temple, Ar.:—of state criminals, to remove from sight, make away with, Hdt., Xen.: Pass. to be concealed or suppressed, Thuc.
to destroy utterly, rase to the ground, erase writing, id. Thuc., Dem.: to obliterate traces, Xen.
to obliterate, tarnish one's good name, Thuc., Plat.:—but in good sense, ἀφ. ἀγαθῶι κακόν to wipe out ill deeds by good, Thuc.; δύσκλειαν id. Thuc.
to disfigure, ἀφ. τὰ πρόσωπα, of hypocritical sadness, NTest.
to make away with property, Aeschin., Dem.
Pass. to become unseen, to disappear, Hdt., Soph.; of persons buried by a sand-storm, Hdt.; or, lost at sea, Thuc., Xen.
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
5 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 61 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.
κἂν τὰ μάλιστα κηλίδων ἢ μιασμάτων ὦσι καθαραί, νὺξ ὑπόγειος ἀφανίζει καὶ λήθη βαθεῖα δέχεται, λαμβανούσας ἅμα τοῦ τε βίου καὶ τῶν σωμάτων ἔτι δὲ τῆς μνήμης περιγραφήν;
τὰ σίγνα λίνα· εἰ δύνατόν ἐστιν ἀπόστειλόν μοι αὐτὰ ὀλίγας ἡμέπας, ἐπειδὴ τὰ δορκάδια ἀφανίζουσιν τὰ σπόριμα. εἰ δὲ οὐκ ἔχεις εἰς τὰ σίγνα τάχα εὑρίσκειςεἰς ἀλλαχοῦ· ἁπαξαπλῶς πέμψον
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word 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
The Greek word κλέπτης (i.e., *kleptēs*) means 'thief' and is derived from the verb κλέπτω (i.e., *kleptō*), which means 'to steal.' It refers to someone who steals secretly or by deceit, contrasting with λῃστής (i.e., *lēstēs*), which denotes a robber who uses violence. The New Testament uses this term in various contexts, including literal theft and metaphorically for false teachers.
THESE words occur together John x. 1, 8; but do not constitute there! or elsewhere a tautology, or mere rhetorical amplification (cf. Obad. 5; Plato, Rep. i. 851 c). The κλέπτης and the λῃστής alike appropriate what is not theirs, but the κλέπτης by fraud and in secret (Matt. xxiv. 43; John xii. 6; ef. Exod. xxii. 2; Jer. 11. 26); the λῃστής by violence and openly (2 Cor. xi. 26 ; cf. Hos. vii. 1; Jer. vii. 11; Plutarch, De Superst. 8: οὐ φοβεῖται λῃστὰς 6 οἰκουρῶν) ; the one is the ‘thief’ and steals; the other is the ‘robber’ and plunders, as his name, from ληΐς or λεία (as our own ‘robber,’ from ‘Raub,’ booty), sufficiently declares. They are severally the ‘fur’ and ‘latro;’ ‘fures insidiantur et occulta fraude decipiunt ; datrones audacter aliena diripiunt’ (Jerome, In Osee, vii. 1). ‘Larron,’ however, in French, ‘voleur qui dérobe furtivement et par adresse,’ notwithstanding its…
Read the full entry →κλέπτης, -ου, ὁ,
[in LXX for גַּנָּב;]
a thief: Mt 6:19, 20 24:43, Lk 12:33, 39, Jo 10:1, 10 12:6, I Co 6:10, I Pe 4:15. Fig., ὡς κ. ἐν νυκτί, I Th 5:2, 4 (κλέπτας, WH, txt., R, mg.; v. Lft., Notes, 73; but cf. also M, Th., l.c.), II Pe 3:10, Re 3:3 16:15. Metaph., of false teachers, Jo 10:8.†
SYN.: λῃστής, a robber, a brigand who plunders, openly, with violence; κ. is a thief who steals in secret, by fraud and cunning (Tr., Syn., § xliv).
κλέπτης, -ov, 6, (κλέπτω), [fr. Hom. down], Sept. for 333, a thief: Mt. vi.19 sq.; xxiv. 43; Lk. xii. 33, 39; Jn. x. 1,10; 1 Co. vi.10; 1 Pet.iv.15; an embezzler, pilferer, Jn. xii. 6; ἔρχεσθαι or ἥκειν ws KA. ἐν νυκτί, i. q. to come unexpectedly, 1 Th. v. 2,4; 2 Pet. iii. 10; Rev. iii. 3; xvi. 15; the name is transferred to false teachers, wlio do not care to instruct men, but abuse their confidence for their own gain, Jn. x. 8. [SyN. see λῃστής, fin.]
κλέπτης. PSI IV. 39318 (B.c. 242-1) νυκτὸς παραγενόμενοι κλέπται recalls 1 Thess 52. In P Lond 46:12. (iv/a.p.) (=I. p. 70) we have a charm—}” κλέπτην πιάσαι, ‘to catch a thief,” in which there occurs an invocation to Hermes—*$ κλεπτῶν εὑρέτην. With Paul’s list of vices in 1 Cor 69 ἢ Deissmann (LAE p. 320f.) compares the popular names of vices in Latin on the backs of ¢esserae or counters, which were used in an ancient game resembling draughts : thus corresponding to κλέπται we have fur, and to ἅρπαγες arfax. With the use of κλέπται for ‘‘false teachers’’ in Jn 108 we may perhaps compare the mention of apes in a census-paper containing a list of professions, P Petr III. 59 (a)i-9® (Ptol.). These, as the editors point out, can hardly be ‘‘ thieves” in the ordinary sense of the word: they were more likely ‘searchers for stolen property” on the principle ‘‘set a thief to catch a thief.”’…
Read the full entry →κλέπτης (kleptēs) — thief.
κλέπτ-ης, ου, ὁ,
thief, [Refs 8th c.BC+]; opposed to ἅρπαξ (a robber), [NT+5th c.BC+]; ὁ τοῦ κ. λόγος, a logical fallacy, [Refs 4th c.BC+]
2. generally, cheat, knave, [Refs 5th c.BC+]
κλέπτης
kleptes
from 2813; a stealer (literally or figuratively):--thief. Compare
3027.
see GREEK for 2813
see GREEK for 3027
κλέπτης, ου, ὁ
n.m.
a thief
κλέπτης κλέπτης, ου, κλέπτω a thief, Il., Aesch., etc.: generally, a cheat, knave, Soph.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
16 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 16 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 11 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.
τούτου χάριν καὶ Μωυσῆς φησιν ὅτι „ἐὰν ἐν τῷ διορύγματι εὑρεθῇ ὁ κλέπτης καὶ πληγεὶς ἀποθάνῃ, οὐκ ἔστιν αὐτῷ φόνος·
ἀμπελουργῶν τῶν ἐξειληφότων τὸν Ζήνωνος καὶ Σωστράτου ἀμπελῶνα. τῆι ιϛ τοῦ Τῦβι νυκτὸς παραγενόμενοι κλέπται τινὲς ὤιχοντο ἔχοντες ἐκ τοῦ Ζήνωνος καὶ Σωστράτου ἀμπελῶνος ἑξηκονταρούρου τοῦ περὶ Φιλαδέλφειαν ἄξιον
διορύσσω is built from the prefix δι- meaning 'through' and the root ὀρύσσω meaning 'to dig.' It generally means to dig through or break into, often used in a metaphorical sense to imply undermining or ruining. The New Testament references include Matthew 6:19, 20 and 24:43, and Luke 12:39. Liddell-Scott mentions a passive sense of being shut up in a vault, which is not noted in other entries.
δι-ορύσσω ; Pass., 1 aor. inf. διορυχθῆναι (Mt. xxiv. 43 T Tr WH; LK. xii. 39 TWH Trmrg.); 2 aor. inf. διορυγῆναι, [cf. WH. App. p. 170; fr. Hom. down]; to dig through: a house (Xen. symp. 4, 30; Job xxiv. 16 Sept.), Mt. xxiv. 43; Lk. xii. 39; absol. Mt. vi. 19 sq. [W. 594 (552); B. 146 (127)]* [Atés, see Ais. |
διορύσσω. The exact phrase of Mt 2445, Lk 1239. is found in P Petr III. 28 werso (4)? (B.C. 260) ὅτι διώρνυξεν οἰκίαν, ‘* because he broke into a house.” Cf. OGZS 4838 (ii/B.c.) μὴ ἐξουσία δὲ ἔστω ἐπὶ τοὺς κοινοὺς τοίχους μήτε ἐποικοδομεῖν | μήτε διορύσσειν μήτε ἄλλο καταβλάπτειν μηθέν, and an interesting inscription from a tomb published in ZV7'IV i. | p- 100, where mention is made of certain persons BovAopévo(v)s | διορύττιν.
διορύσσω (diorussō) — to break in.
διορ-ύσσω,
Attic dialect διορύττω, dig through, διὰ τάφρον ὀρύξας having dug a trench across or along, [Refs 8th c.BC+]; τοῖχον δ., ={τοιχωρυχέω}, [Refs 5th c.BC+]: —passive, [NT]
2. metaphorically, undermine, ruin, [Refs 4th c.BC+]:—passive, διορωρυγμένα δωροδοκίαις [Refs 1st c.AD+] (but to be entrenched in our several cities, [Refs 4th c.BC+]
II. worm out, ἀπόρρητα [Refs 3rd c.BC+]
III. passive, to be shut up in a funeral vault, [Refs 1st c.BC+]
διορύσσω
diorusso
from 1223 and 3736; to penetrate burglariously:--break through (up).
see GREEK for 1223
see GREEK for 3736
διορύσσω
v.
I dig through, break through
διορύσσω attic -ττω fut. ξω to dig through or across, τάφρον Od.; τοῖχον δ. ῀ τοιχωρυχέω, Hdt., Ar.
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
4 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 4 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word κλέπτω (i.e., *klepto*) means 'to steal' and is used in various contexts, including to take away stealthily. It appears in several New Testament verses, such as Matthew 6:19 and 19:18, and can also imply deception or concealment in broader literature. The entries show a consistent understanding of the term as related to theft and secretive actions.
κλέπτω; fut. κλέψω (Sept. also in Ex.xx.14; Lev. xix. 11; Deut. v. 19, for κλέψομαι more com. [(?) ef. Veitch s. νι: Kiihner § 343 s. v., i. 848] in prof. auth.) ; 1 aor. ἔκλεψα; [fr. Hom. down]; Sept. for 333; a. lo steal; absol. to commit a theft: Mt. vi. 19 sq.3 xix. 18 ; Mk. x. 19; Lk. xviii. 20; Jn. x. 10; Ro. ii. 215 xiii. 9; Eph. iv. 28. b. trans. fo sleal i. 6. take away by stealth: twa, the dead body of one, Mt. xxvii. 64; xxviii. 13.
κλέπτω. P Ryl 11. 13..8 (A.D. 34) ἐκλέπη po(v) ἐν τῇ κώμῃ Os illustrates a late form of the aor. pass.: cf. 76. 1374 (Α.Ὁ. 34), 140% (A.D. 36). P Oxy III. 4724 (c. a.p. 130) is worth recording, as showing three different parts of the verb —tav λέγωσιν δοῦλον Σμάραγδον ἀνεύρετον γε[ γ]ονέναι αὐτὸν αἰτίαν ἔχοντα τοῦ τὴν πίστιν κεκλοφέναι, φη[σ]ὶν δοῦν καὶ πίστιν γεγονέναι ἵνα κλεπῇ, οὐ δύναται γὰρ κεκλέφθαι τὸ μηδ ἀρχὴν γενόμενον μὴ δύνατον δ᾽ εἶναι, ‘if they say that the slave Smaragdus has disappeared being himself accused of having stolen the mortgage—he only
κλέπτω (kleptō) — to steal.
κλέπτω,
Ionic dialect imperfect κλέπτεσκον [Refs 5th c.BC+]: future κλέψω [Refs 5th c.BC+]: aorist ἔκλεψα [Refs 8th c.BC+]: perfect κέκλοφα [Refs 5th c.BC+]; later participle κεκλεβώς [Refs 1st c.BC+]:—passive, aorist 1 ἐκλέφθην [Refs 5th c.BC+]aorist 2 ἐκλάπην [ᾰ] [Refs 5th c.BC+]; later participle κλεπείς [Refs 2nd c.AD+]: perfect κέκλεμμαι [Refs 5th c.BC+]. (Cf. Latin clèpere, Gothic hlifan (κλέπτειν), hliftus (κλέπτης)):—steal, with accusative or absolutely, [Refs 8th c.BC+]; τῆς γενεῆς ἔκλεψε from that breed Anchises stole, i.e. foals of that breed,[Refs 6th c.BC+]; carry off, κλέψεν Μήδειαν [Refs 5th c.BC+]; πυρὸς σέλας κ., of Prometheus, [Refs 5th c.BC+]; κ. τοὺς μηνύοντας spirit away the deponents, [Refs 5th c.BC+]; ἐξ ἐπάλξεων πλεκταῖσιν ἐς γῆν σῶμα κ. let it down secretly, [Refs 5th c.BC+]; κ. μορφάς, of painters, steal forms (by…
Read the full entry →κλέπτω
klepto
a primary verb; to filch:--steal.
κλέπτω
v.
I steal
κλέπτω to steal, filch, purloin, Hom., etc.; τῆς γενεῆς ἔκλεψε from that breed Anchises stole, i. e. stole foals of that breed, Il.; σῶμα κλ. to let it down secretly, Eur.
in part. act. thievish, κλέπτον βλέπει he has a thief's look, Ar.
to cozen, cheat, deceive, beguile, Il., Hes., etc.:—Pass., προβαίνει κλεπτόμενος he goes on blindfold, Hdt.
like κρύπτω, to conceal, keep secret, disguise, Pind., Soph., Eur., etc.
to do secretly or treacherously, κλ. σφαγάς to perpetrate slaughter secretly, Soph.; κλ. μύθους to whisper malicious rumours, id. Soph.; κλέπτων ἢ βιαζόμενος by fraud or force, Plat.
to seize or occupy secretly, Xen.
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
13 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὥσπερ ὁ τρίβων ἑαυτὸν καὶ τρίβεται καὶ ὁ ἐκτείνων ἑαυτὸν καὶ ἐκτείνεται — τήν τε γὰρ τοῦ δρῶντος δύναμιν καὶ τὸ τοῦ ὑπομένοντος πάθος αὐτὸς ἐκδέχεται —, οὕτως ὁ κλέπτων τὰ θεοῦ καὶ ἑαυτῷ ἐπιγράφων ὑπὸ τῆς ἑαυτοῦ ἀθεότητός τε καὶ οἰήσεως…
ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν Ῥωμαίων.
οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον.
κατοικούντων ἐν κώμηι … προειρημένηι κώμηι τῆι δὲ … δὲ βοός μου λυθεις … κλέπτουσιν … υσαν αὐτὴν … … βουσιν ευι … … … ήγαγον … … υνχωρων
ταψ … ῆσαι τῷ ὀνηλάτῃ αἰτοῦσιν … ς … … … αὐτὸν ὅτι καθάπαξ κλέπτουσιν. παρακαλῶ σε οὖν πέμψαι Ἑρμανίᾳ τῶι μετὰ τοῦ ὄνου εχ εἴκοσι ζεύγη καὶ καλάθιν
ες … εἰδόσιν, εἴ τις μετὰ ταῦτά μου τὰ γράμματα ἐξελεγχθείη ἢ ἐκ κλέπτων τινὰς ἢ τοῦ λογιστηρίου ἀφειμένος δίκην ὑπὲρ τῆς ἀπιστείας ὑφέξει. ἔξεστιν μὲν πᾶσιν τοῖς