Matthew 6:28 — Word Study
N1904καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν.
BSAAndkai aboutperi clothingenduma [raiment, garments] whytis are you anxious?merimnaō▸ [be anxious, take thought] do observekatamanthanō△▸ [think about, reflect on] theho lilieskrinon [beautiful flowers] of theho field,agros [countryside, agricultural land] howpōs they grow;auxanō▸ [increase, flourish] notou do they laborkopiaō▸ [toil, work hard] noroude do they spin.nēthō▸ [make thread, weave]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| περὶ | about | Preposition |
| ἐνδύματος | clothing | Noun, genitive, singular |
| τί | why | Interrogative pronoun, accusative, singular |
| μεριμνᾶτε; | are you anxious? | Verb, present, active |
| καταμάθετε | do observe | Verb, second aorist, active |
| τὰ | the | Article, accusative, plural |
| κρίνα | lilies | Noun, accusative, plural |
| τοῦ | of the | Article, genitive, singular |
| ἀγροῦ, | field, | Noun, genitive, singular |
| πῶς | how | Adverb |
| αὐξάνουσιν· | they grow; | Verb, present, active |
| οὐ | not | Particle, negative |
| κοπιῶσιν | do they labor | Verb, present, active |
| οὐδὲ | nor | Conjunction, negative |
| νήθουσιν. | do they spin. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin. |
| KJV | And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: |
| ASV | And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: |
| YLT | and about clothing why are ye anxious? consider well the lilies of the field; how do they grow? they do not labour, nor do they spin; |
| WEB | Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin, |
| BBE | And why are you troubled about clothing? See the flowers of the field, how they come up; they do no work, they make no thread: |
Where they part company is ἐνδύματος — see How Translations Differ.
The sentence is structured around a main question, with supporting phrases that illustrate the point being made.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbμεριμνάω
The sentence as the grammar sees it Open the tree ›
1 of 16 occurs nowhere else in the New Testament — a word chosen on purpose.
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 6:28
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 Worrygenerated
Matthew 6:28 is part of a larger discourse where Jesus teaches His followers not to be anxious about their needs. He emphasizes that God provides for even the simplest of His creations, like the lilies of the field, which do not toil or spin. This teaching encourages reliance on God's provision rather than anxiety over material concerns, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 6:25–31 | Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? |
| 2 | Matthew 10:10 | Take no bag for the road, or second tunic, or sandals, or staff; for the worker is worthy of his provisions. |
| 3 | Luke 3:11 | John replied, “Whoever has two tunics should share with him who has none, and whoever has food should do the same.” |
| 4 | Luke 22:35–36 | Then Jesus asked them, “When I sent you out without purse or bag or sandals, did you lack anything?” “Nothing,” they answered. |
| 5 | Luke 12:27 | Consider how the lilies grow: They do not labor or spin. Yet I tell you, not even Solomon in all his glory was adorned like one of these. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — μεριμνᾶτε, merimnaōgenerated
The verb μεριμνάω (merimnaō) means to be anxious or to worry. It is in the present active indicative form, indicating an ongoing state of anxiety or concern. This word captures the human tendency to be troubled by life's uncertainties.
In this context, Jesus uses it to challenge His followers to reconsider their worries about material needs, suggesting that they should trust in God's provision instead. The emphasis is on the futility of worry, as it does not change circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as, 'And why do you worry about clothes?' This is consistent across many versions, including the KJV and ASV, which also use 'worry' or 'take thought' for the same Greek word.
However, the BBE and WEB use 'troubled' and 'anxious', respectively, showing a slight variation in how they convey the sense of worry, but all agree on the overall message of the verse.
Sentence Structuregenerated
The main verb in the verse is μεριμνᾶτε, are you anxious?, which governs the entire sentence. It is followed by an infinitive phrase that introduces the subject of worry, and then a clause that presents an example for consideration.
The structure highlights a rhetorical question, emphasizing the contrast between human anxiety and divine provision, culminating in the imperative to consider the lilies.
Septuagint Backgroundgenerated
The Greek word κρίνον (krinon), meaning 'lily', is used in the New Testament and corresponds to various Hebrew words in the Septuagint, such as פֶּ֫רַח (H6525), which refers to a bud or sprout. This connection underlines the theme of God's care for creation.
The use of ἀγρός (agros), meaning 'field', also appears in the Septuagint, linking this teaching to the broader biblical narrative of God's provision in nature.
In plain words — the whole versegenerated
Matthew 6:28 shows Jesus asking why we worry about clothing. He points to the lilies of the field, which grow without labor, to illustrate God's care for creation and to encourage His followers to trust in God's provision.
Frequently Asked Questionsgenerated
Jesus is addressing the common human concern about material needs, emphasizing that worrying does not help and that God cares for us.
Lilies represent beauty and God's provision in nature, illustrating that if God cares for them, He will surely care for His people.
This teaching encourages us to trust God with our needs instead of being consumed by anxiety, reminding us to focus on His provision.
The Sermon on the Mount is a foundational teaching of Jesus that outlines the values of the Kingdom of God, including trust in God's provision and the call to live without worry.
Reflection Questionsgenerated
- What are some areas in my life where I tend to worry instead of trusting God?
- How can I remind myself of God's provision when I feel anxious?
- In what ways can I apply Jesus' teaching about worry to my daily life?
- How does understanding God's care for creation help me to trust Him more?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to discuss God's providence and the futility of worry. Their insights are included here.
And for the greater exaltation of God's providence in those things that are beyond human industry, He adds, I say unto you, that Solomon in all his glory was not arrayed like one of these.Early Church Fathers on Matthew 6 →
But "think not," says He, "about food; " and as an example of clothing we have the lilies. "My work was my subsistence.Early Church Fathers on Matthew 6 →
On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency;Early Church Fathers on Matthew 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 6:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd why take ye thought for raiment,.... Having exposed the folly of an anxious and immoderate care and thought, for food to support and prolong life, our Lord proceeds to show the vanity of an over
Read John Gill on Matthew 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And why take ye thought for raiment?
Read Robert Jamieson on Matthew 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: Ver. 28. Consider the lilies of the field] Contemplate them, saith Luther: understand them well, saith Erasmus: learn how they grow, saith Beza: hang upon these fair flowers, with the busy bee, till you have sucked some sweet meditation out of them. God is to be seen and admired in all his wondrous works. A skilful artificer takes it ill that he sets forth a curious piece, and no man looks at it. There is not a flower in the whole field (the word here rendered lilies signifieth all sorts of flowers) but sets forth God to us in lively colours. Not to see him, is to…
Read John Trapp on Matthew 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Why take ye thought for raiment?—The question might well be asked of every race of the whole family of man. Yet we ought not to forget its special pointedness as addressed to a people who reckoned their garments, not less than their money, as part of their capital, and often expended on them the labour of many weeks or months. (Comp. Matthew 6:20; James 5:2.) Consider the lilies of the field.—Here again we may think of the lesson as drawn immediately from the surrounding objects. The hill-sides of Galilee are clothed in spring with the crown imperial, and the golden amaryllis, and crimson tulips, and anemones of all shades from scarlet to white, to say nothing of the commoner…
Read Charles John Ellicott on Matthew 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. And why take ye thought for raiment?] Or, why are ye anxiously careful about raiment? The fourth reason against such inquietudes is the example of inanimate creatures: The herbs and flowers of the field have their being, nourishment, exquisite flavours, and beautiful hues from God himself. They are not only without anxious care, but also without care or thought of every kind. Your being, its excellence and usefulness, do not depend on your anxious concern: they spring as truly from the beneficence and continual superintendence of God, as the flowers of the field do; and were you brought into such a situation, as to be as utterly incapable of contributing to your own preservation…
Read AdamClarke on Matthew 6 →CambridgeThe Cambridge Bible for Schools and Colleges28. for raiment] The birds are an example of God’s care in providing food, the flowers of His care in providing apparel. the lilies of the field] identified by Dr Thomson (Land and Book, p. 256), with a species of lily found in the neighbourhood of Hûlêh. He speaks of having met with “this incomparable flower, in all its loveliness … around the northern base of Tabor, and on the hills of Nazareth, where our Lord spent His youth.” Canon Tristram (Nat. Hist. of the Bible) claims this honour for the beautiful and varied anemone coronaria. “If in the wondrous richness of bloom which characterises the Land of Israel in spring any one plant can claim preeminence, it is the anemone, the most…
Read Cambridge on Matthew 6 →Albert Barnes1798–1870Barnes' Notes on the BibleConsider the lilies of the field - The fourth consideration is taken from the care which God bestows on lilies. Watch the growing of the lily. It toils not, and it spins not; yet night and day it grows.
Read Albert Barnes on Matthew 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. Lilies — The Amaryllis lutea has been supposed to be the flower here specified. which is described as affording “one of the most brilliant and gorgeous objects in nature.” But Dr.
Read Daniel Denison Whedon 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
And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin.
Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin,
And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin.
Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin.
Tyndale line
And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
And why are ye anxious for raiment? Consider the lilies of the field how they grow? they toil not, neither do they spin?
And why care ye for raiment? Learne howe the lilies of the fielde doe growe: they are not wearied, neither spinne:
Strictly literal
And why are ye careful about clothing? Observe with attention the lilies of the field, how they grow: they toil not, neither do they spin;
and about clothing why are ye anxious? consider well the lilies of the field; how do they grow? they do not labour, nor do they spin;
And why are you anxious about clothing? Consider well the lilies of the field; how do they grow? They do not labor, nor do they spin;
Why are you anxious about clothing? Think about the lilies in the fields, how they grow. They do not work, and they do not spin cloth.
From the Latin
And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.
Simplified
And why are you worried about clothes? Look at the beautiful flowers in the field. See how they grow: they don't work hard, they don't spin thread.
And why are you troubled about clothing? See the flowers of the field, how they come up; they do no work, they make no thread:
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et de vestimento quid solliciti estis ? Considerate lilia agri quomodo crescunt : non laborant, neque nent.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܥܠ ܠܒܘܫܐ ܡܢܐ ܝܨܦܝܢ ܐܢܬܘܢ ܐܬܒܩܘ ܒܫܘܫܢܐ ܕܕܒܪܐ ܐܝܟܢܐ ܪܒܝܢ ܕܠܐ ܠܐܝܢ ܘܠܐ ܥܙܠܢ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν.
The standard critical text of the New Testament.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν.
The previous edition, still widely cited.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν.
The Society of Biblical Literature edition, freely licensed.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν.
The edition that turned scholarship toward the earliest manuscripts.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν.
An independent critical text built from the oldest witnesses then known.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν.
A recent critical edition following documentary evidence closely.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς — οὐ — οὐδὲ —
The reading of the majority of surviving manuscripts.
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ, πῶς — οὐ — οὐδὲ —
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| αὐξάνουσιν· they grow; | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| κοπιῶσιν do they labor | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| νήθουσιν. do they spin. | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 6:28
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
One of the workhorse prepositions, standing 333 times. With the genitive it means about, concerning, with reference to. There is no hidden depth here, and it would be a mistake to look for one: its usefulness is that it marks the subject a sentence is circling. In this verse it points at what the earlier accounts were about.
περί, prep. c. gen., acc. (in cl. also c. dat.; cf. M, Pr., 105f.),
with radical sense round about (as distinct from ἀμφί, on both sides).
C. gen.,
of place, about (poët.).
περί, (akin to πέρα. πέραν ; [Curtius § 359]), prep., joined in the N. T. with the gen. and the ace. (in class. Grk. also with the dat.), and indicating that the person or thing relative to which an act or state is predicated is as it were encompassed by this act or state ; Lat. circum, circa; around, about. I. with the GeniTIve it denotes that around which an act or state revolves ; about, concerning, as touching, ete., (Lat. de, quod attinet ad, causa w. a gen., propter) [ef. W. 372 sq. (349)]. a. about, concerning, (Lat. de; in later Lat. also circa): after verbs of speaking, teaching, writing, ete., see under ἀναγγέλλω, ἀπαγγέλλω, ἀπολογοῦμαι, γογγύζω, γράφω, Sydow, διαβεβαιοῦμαι, διαγνωρίζω, διαλέγομαι, διδάσκω. διηγοῦμαι (Heb. xi. 32), διήγησις, εἶπον and προεῖπον, ἐπερωτάω and ἐρωτάω, κατηχέω, λαλέω, λέγω, λόγον αἰτέω. λόγον ἀποδίδωμι, λόγον δίδωμι, μαρτυρέω, μνεία, μνημονεύω…
Read the full entry →περί τροπὴν δέδωκα, “1 have entrusted to him the care of the whole matter” (Edd.), 7. XII. 15831! (ii/A.D.) γράψον μοι περὶ τῶν ὄντων, ‘ write me revarding the present state of affairs,” and ΒΟῸΣ II. 63218 (ii/a.p.) (= ZAZ, p. 173) ο[ὐ]χ ὀκνῶ σοι γράψαι περὶ THs] σωτηρίας pov καὶ τῶν ἐμῶν, “T am not delaying to write you regarding the health of me and mine.” In P Par 488 (B.c. 153) (= Witkowski Zp.” p- 91) ἀκούσαντες... τὰ περὶ σου συνβεβηκότα, we have a mixture of ἀκούσαντες περὶ σοῦ and ἀκούσαντες τά (σοι) συνβεβηκότα ΠΕερί, ‘‘ with regard to,” at the beginning of a new clause (as in 1 Cor 71) may be illustrated from the headings in the Mysteries inscr, from Andania Sy// 653 (=*736)} (B.c. 91) περὶ ἱε]ρῶν Kal ἱερᾶν, α΄. See also P Eleph 134! (B.c, 223-2) περὶ δὲ τῶν εἴκοσι δραχμῶν οὔπω ἐκεκόμιστο Φίλων . περὶ δὲ τοῦ οἰναρίου ΤΙραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, BGU IV. 1097° (time of…
Read the full entry →περί (peri) — about.
περί,
Thess., Delph. περ [Refs 5th c.BC+], also Aeolic dialect, see below [Refs 4th c.BC+] V; Elean παρ [Refs]: preposition with genitive, dative, and accusative:—round about, all round (properly different from ἀμφί, on both sides). (Cogn. with Sanskrit pári 'round about'.)
__A WITH GENITIVE,
__A.I of Place, sometimes in Poets, round about, around, τετάνυστο π. σπείους ἡμερίς [Refs 8th c.BC+], on both sides, see at {περιβαίνω} [Refs]
__A.I.2 about near, π. σοῦ πάντα γένοιτο ῥόδα [Refs]
__A.II to denote the object about or for which one does something:
__A.II.1 with Verbs of fighting or contending, π. τινός for an object—from the notion of the thing's lying in the middle to be fought about, π. τῶνδε for these prizes, [Refs 8th c.BC+]; δόλους καὶ μῆτιν ὕφαινον, ὥς τε π. ψυχῆς since it…
περί
peri
from the base of 4008; properly, through (all over), i.e. around;
figuratively with respect to; used in various applications, of place,
cause or time (with the genitive case denoting the subject or occasion
or superlative point; with the accusative case the locality, circuit,
matter, circumstance or general period):--(there-)about, above,
against, at, on behalf of, X and his company, which concern, (as)
concerning, for, X how it will go with, ((there-, where-)) of, on,
over, pertaining (to), for sake, X (e-)state, (as) touching,
(where-)by (in), with. In comparative, it retains substantially the
same meaning of circuit (around), excess (beyond), or completeness
(through).
see GREEK for 4008
περί
Prep.
about, concerning, around
περί peri 333x
pr. of place, (1) gen., about, around; about, concerning, respecting, Mt. 2:8; 11:10; 22:31; Jn. 8:18; Rom. 8:3, et al. freq.; (2) acc., of place, about, around, round about, Mt. 3:4; Mk. 3:34; Lk. 13:8; οἱ περί τινα, the companions of a person, Lk. 22:49; a person and his companions, Acts 13:13; simply a person, Jn. 11:19; τὰ περί τινα, the condition, circumstances of any one,
περί around, round about with gen., dat., and acc.
prep. with gen., dat., and acc.: Radical sense, round about, all round, whereas ἀμφί properly means on both sides.
WITH GENITIVE:
of Place, round about, around, Lat. circum, Od.
about, near, ἑσδόμεναι περὶ σεῖο Mosch.
Causal, to denote the object about or for which one does something:
with Verbs of fighting or contending, μάχεσθαι περὶ πτόλιος Il.; περὶ Πατρόκλοιο θανόντος id. Il.; so, τρέχειν περὶ ἑωυτοῦ, περὶ τῆς ψυχῆς Hdt.
about, for, on account of, μερμηρίζειν περί τινος Il.; φροντίζειν περί τινος Hdt.
with Verbs of hearing, knowing, speaking, about, concerning, Lat. circa, de, περὶ νόστου ἄκουσα Od., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
336 occurrences in the New Testament, rendered 12 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 333 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 297 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.
περιέχει γὰρ τὸν νοητὸν κόσμον ἐξαίρετον, ὡς ὁ περὶ αὐτῆς λόγος μηνύει.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει ἐπίτιμον παραχρῆμα χαλκοῦ
ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν
νδ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
The Greek word ἔνδυμα (enduma) means 'garment' or 'clothing,' specifically referring to outer garments like cloaks or mantles. It appears in several New Testament passages, including Matthew and Luke, often in contexts related to attire or covering. The term is derived from the verb ἐνδύω and is used in both biblical and classical literature.
† ἔνδυμα, -τος, τό
(< ἐνδύω),
[in LXX chiefly for לְבוּשׁ ;]
raiment, clothing, a garment: Mt 3:4 6:25, 28 7:15 22:11-12 28:3, Lk 12:23.†
ἔνδυμα, -ros, τό, (ἐνδύω), garment, raiment, (Gell., Lact. indumentum) : Mt. vi. 25, 28; Lk. xii. 23; spec. acloak, an outer garment: Mt. iii. 4; xxii. 11 sq. (€vd. γάμου a wedding garment) ; Mt. xxviii.3; 8 προβάτων, sheep’s clothing, i. e. the skins of sheep, Mt. vii. 15 [al. take the phrase figuratively: ‘with a lamb-like exterior ’]. ({Strab. 3, 3, 7]; Joseph. b. j. 5, 5, 7; [antt. 3, 7, 2]; Plut. Sol. 8; Sept. for w339.)
ἔνδυμα. In P Fay 125 (c. B.C, 103) a man who is stripped of his ἱμάτιον and sent forth γυμνός, is supplied by his friends pet ἐνδύματος, evidently an outer cloak. Cf. Sy// 8137 τὰ tm ἐμοῦ καταλιφθέντα ἱμάτια καὶ ἔνδυμα, and 16. 877% (v/B.c.), where it is laid down that the dead are to be buried ἐν ἑμ[ατ]ίο[ις τρι]σὶ λευκοῖς, στρώματι καὶ ἐνδύματι [kal ἐϊπιβλέματι. In the new fragment of a lost Gospel, P Oxy IV. 655%, to the question ‘‘ Having one garment (ἕν ἔχοντί ες ἔϊνδυμα) what do ye (lack ?)?” the answer is given, αὐτὸϊς δ᾽ώσει ὑμῖν τὸ ἔνδυμα ὑμῶν. With A/enandrea p. 80% ἐνδύμαθ᾽ oia,—‘‘ what dresses!” of a woman's finery, cf. the ‘‘ wedding garment” of Mt 22", The word survives in literary MGr. The simple δύμα, which is unknown to the lexicons, is found in P Oxy VI. 929% (111…
Read the full entry →ἔνδυμα (enduma) — clothing.
ἔνδῡμα, ατος, τό,
(ἐνδύω) garment, [NT+5th c.BC+]; covering, τῶν ἀστῶν [Refs 5th c.BC+]
ἔνδυμα
enduma
from 1746; apparel (especially the outer robe):--clothing, garment,
raiment.
see GREEK for 1746
ἔνδυμα, ατος, τό
n.n.
a garment, raiment
ἔνδυμα ἔνδυ^μα, ατος, τό, ne)ndu^ ma_matos neut ἐνδύω a garment, NTest., Plut.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
8 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 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
Μωυσῆς δ’ οὐκ ἐν ὀλίγοις ὑμνεῖ τὸν ἀριθμόν, δώδεκα φυλὰς τοῦ ἔθνους ἀναγράφων, ἄρτους δώδεκα τῆς προθέσεως νομοθετῶν, λίθους, ἐν οἷς αἱ γλυφαί, δώδεκα τῇ ἱερᾷ ἐσθῆτι τοῦ ποδήρους ἐνδύματος ἐπὶ τῷ λογίῳ συνυφαίνειν κελεύων (Exod.
Ἐπὶ δὲ τούτῳ λίνεον ἔνδυμα διπλῆς φορεῖ σινδόνος βυσσίνης, χεθομένη μὲν καλεῖται, λίνεον δὲ τοῦτο σημαίνει·
φοβερὰ γάρ ἐστι καὶ λίαν τῇ ἀγριότητι αὐτῆς δαπανᾷ τοὺς ἀνθρώπους: μάλιστα δὲ ἐὰν ἐμπέσῃ εἰς αὐτὴν δοῦλος θεοῦ καὶ μὴ ᾖ συνετός, δαπανᾶται ὑπ’ αὐτῆς δεινῶς: δαπανᾷ δὲ τοὺς τοιούτους τοὺς μὴ ἔχοντας ἔνδυμα τῆς ἐπιθυμίας τῆς ἀγαθῆς, ἀλλὰ ἐμπεφυρμένους…
χρήσιμον καὶ ἡμῖν ὅπως ἂν ἀγαγ … … ἐν τῆι πρότερον ἀποδημίαι κῴδια καὶ ἔνδυμα τῆι ἀδελφῆι … … ηις. εἰς δὲ τὸ φθινόπωρον πάρεσται πρὸς σὲ ἄγων τοῦ
οἰκίαν ἐξέδυσαν ὃ περιεβεβλήμην ἱμάτιον καὶ τοῦτο ἀπηλλάγησαν ἔχοντες ἐξέντες γυμνόν. εἶθʼ οὕτως μετʼ ἐνδύματος μ … ζ … θεντος ὑπὸ τῶν γνωρίμων οὕτως ἐξελθὼν καὶ καταβαλὼν διὰ Πτολεμαίου
ἀφήρπασεν τὴν σπονδὴν καὶ συνέτριψεν τῆς κωμασίας ἐνεστώσης καὶ ἐπιπηδήσας μοι κατέρηξεν ὃ περιεβεβλήμην ἔνδυμα πρὸς τὴν τάξιν τοῦ πτελαφόρου. διὸ ἀξιῷ ἐὰν φαίνηται συντάξαι γράψαι τῶι τῆς κώμης
τίς is an interrogative pronoun meaning 'who,' 'which,' or 'what,' used in both direct and indirect questions. It can function as a substantive, adjective, or adverb, appearing in various contexts throughout the New Testament, such as in Matthew 3:7 and John 18:23. The neuter form τί also means 'what' or 'which.' There are instances where τίς may be used interchangeably with other pronouns like ποῖος.
τίς, neut., τί, gen., τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem.,
who, which, what?; in neut., which, what?, used both in direct and in indirect questions.
As subst.,
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τίς (tis) — which?.
τίς
__B Interrog. pronoun τίς, Elean and Laconian dialect τίρ (which see), τί:—genitive Epic dialect and Ionic dialect τέο [Refs 8th c.BC+]; Trag. and Attic dialect τοῦ [Refs 5th c.BC+]; Ionic dialect, Trag., and Attic dialect τίνος [Refs 5th c.BC+]; dative Ionic dialect τέῳ [Refs 5th c.BC+]; no dative in [Refs 8th c.BC+]; Trag. and Attic dialect τῷ [Refs 5th c.BC+]; Aeolic dialect τίῳ [Refs 7th c.BC+]; τίνι first in [NT+8th c.BC+]; genitive Epic dialect τέων [Refs 8th c.BC+], and as monosyllable [Refs]; Trag. and Attic dialect τίνων [Refs 5th c.BC+]; dative τίσι first in [Refs 8th c.BC+]; Ionic dialect τέοισι [Refs 5th c.BC+]; Aeolic dialect τίοισι [Refs 7th c.BC+]; Boeotian dialect τά [Refs 5th c.BC+]; Megarian dialect σά [Refs 5th c.BC+]: of the plural [Refs 8th c.BC+] with genitive τέω; ποῖος (what? which?) is sometimes preferred (especially in neuter…
Read the full entry →τίς
tis
probably emphatic of 5100; an interrogative pronoun, who, which or
what (in direct or indirect questions):--every man, how (much), +
no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, -
with, -withal), whether, which, who(-m, -se), why.
see GREEK for 5100
τίς, τί
Irg.pr.
who, which, what
Τίτιος Titios 1x
Titius, pr. name, Acts 18:7*
τίς in direct questions, who? which? neut. what? which? Lat. quis, quae, quid?, Hom., etc.: relating to other words in the same case, τίς δ᾽ οὗτος ἔρχεαι; who art thou that comest? Il.; τίν᾽ ὄψιν σὴν προσδέρκομαι; what face is this I see of thine? Eur.:— τίς ἄν or κεν, with the opt., expresses doubt, who could, who would do so? Hom.: —in double questions, τί λαβόντα τί δεῖ ποιεῖν; what has one received and what must one do? Dem.; so, τίς πόθεν εἶς ἀνδρῶν; who and whence art thou? Od.
τίς with Particles: τίς γάρ; Lat. quisnam? why who? who possibly? Il., etc.; τίς δή; who then? Theogn.; τίς δῆτα; Soph.; τίς ποτε; who in the world? who ever? Xen.
Read the full entry →Interrog-ASN — Interrogative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
I-ASN Part of Speech: Interrogative pronoun Case: Accusative Number: Singular Gender: Neuter
568 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 561 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 601 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
μεριμνάω means to be anxious or to care for something, derived from μέριμνα. It covers a range of meanings from being troubled with cares to actively caring for others. The New Testament uses it in contexts like worrying about tomorrow (Mt 6:34) and being concerned for others (Phil 2:20). Some lexicons note a distinction in the nuance of anxiety, particularly in relation to over-anxiety.
μεριμνάω, -ῶ
(< μέριμνα),
[in LXX: Ps 37 (38):18 (דּאג), etc.;]
to be anxious: absol., Mt 6:27, 31, Lk 12:25; μηδὲν μ., Phl 4:6; c. dat. rei, Mt 6:25, Lk 12:22; seq. περί, Mt 6:28, Lk 10:41 12:26; πῶς, Mt 10:19, Lk 12:11; εἰς τὴν αὔριον, Mt 6:34.
to care for: c. acc., τὰ τ. κυριου, I Co 7:32-34; τὰ τ. κόσμου, I Co 7:34; τὰ περί ὑμῶν, Phl 2:20; seq. ὑπέρ,
μεριμνάω, -@; fut. μεριμνήσω; 1 aor. subj. 2 pers. plur. μεριμνήσητε; (μέριμνα) ; a. to be anxious; to be troubled with cares: absol., Mt. vi. 27, 31; Lk. xii. 25; μηδὲν pep. be anxious about nothing, Phil. iv. 6; with dat. of the thing for the interests of which one is solicitous [οἷ W. § 31, 1 b.]: τῇ ψυχῇ» about sustaining life, τῷ σώματι, Mt. vi. 25; Lk. xii. 22; thing, Mt. vi. 28; Lk. xii. 26; εἰς τὴν αὔριον, for the morrow, i.e. about what may be on the morrow, Mt. vi. 34; foll. by an indir. quest. πῶς ἢ τί, Mt. x.19; Lk. xii. 11 [here Tr mrg. om. Tr txt. WH br. ἢ τί] ; joined with τυρβάζεσθαι (θορυβάζ.) foll. by περὶ πολλά, Lk. x. 41 [WH mrg. om. | b. tocare for, look out for, (athing) ; to seek to promote one’s interests: τὰ ἑαυτῆς, Mt. vi. 34 Ree. ; περί τινος, about a τὰ τοῦ κυρίου, 1 Co. vii. 32-34; τὰ τοῦ κόσμου, 1 Co. vii. 34; ἑαυτῆς, Mt. vi. 34 LT Tr WH (a usage unknown to…
Read the full entry →μεριμνάω. The idea of ‘‘ over-anxiety,” which readily attaches to this verb, asin Mt 625, LXX Ps 3719 αἱ, is well seen in P Tebt ΤΙ. 315 (ii/A.D.) νῦν δὲ [μετὰ σ]π[ο]υδῆς γράφω ὅπως [μὴ μερ]ιμνῇς, ἐγὼ γάρ σε ἄσκυλ[τον] πο[ι]ήσω, “1 am now writing in haste to prevent your being anxious, for I will see that you are not worried” (Edd.): see also P Iand 139 (iv/A.D.) where a father writes to his βοη--βέλησον οἷν, [τέκνον, δηλῶσαι ἡμεῖν τὸ τῆς καταστάσεώς σου, καὶ με]ριμνείσεις (1. μεριμνήσεις) ἅπαντα τὰ κατὰ σὲ [δηλῶσαι, ἵνα] ἀμεριμνέσωμεν (1. ἀμεριμνήσωμεν). 866 αἴΞο the citations σεῦ, ἀμέριμνος, and add for the subst. ἀμεριμνία P Oxy XIV. 162779 (A.D. 342) πρὸς δὲ ἀμεριμνίαν cov τήνδε τὴν ὁμολογίαν σοι ἐξεδόμην, ‘and for your security I have issued to | you this contract.’’ On the force of the participle in Mt 627, see Moulton Proleg. p. 230. The verb sometimes means merely “am occupied…
Read the full entry →μεριμνάω (merimnaō) — to worry.
μεριμν-άω,
care for, be anxious about, meditate upon, ἔργον μεριμνῶν ποῖον..; [Refs 5th c.BC+]; especially of philosophers, τὰ <μὲν ἀ>φανῆ μ. [Refs 5th c.BC+]; πολλὰ μ. to be cumbered with many cares, [NT+5th c.BC+]: c.infinitive, to be careful to do, ὁ μεριμνήσας τὰ δίκαια λέγειν [NT+5th c.BC+]:—passive, to be treated with anxious care, [Refs 2nd c.AD+]; ἔννοια, ἀμφισβήτησις μ., [Refs 6th c.AD+]
μεριμνάω
merimnao
from 3308; to be anxious about:--(be, have) care(-ful), take thought.
see GREEK for 3308
μεριμνάω
v.
I am anxious, distracted
μεριμνάω merimnaō 19x
to be anxious, or solicitous, Phil. 4:6; to expend careful thought, Mt. 6:27, 28, 31, 34a; 10:19; Lk. 10:41; 12:11, 22, 25, 26; to concern one’s self, Mt. 6:25; 1 Cor. 12:25; to have the thoughts occupied with, 1 Cor. 7:32, 33, 34; to feel an interest in, Phil. 2:20*
μεριμνάω μεριμνάω, φυτ. -ήσω to care for, be anxious about, think earnestly upon, scan minutely, Lat. meditari, Soph., Xen.; πολλὰ μ. to be cumbered with many cares, Xen.:—c. inf. to be careful to do, Dem.
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
19 occurrences in the New Testament, rendered 14 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 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
ὥσπερ γὰρ οἱ πρεσβύτεροι, μηκέτι ἔχοντες ἐλπίδα τοῦ ἀνανεῶσαι, οὐδὲν ἄλλο προσδοκῶσιν εἰ μὴ τὴν κοίμησιν αὐτῶν, οὕτως καὶ ὑμεῖς μαλακισθέντες ἀπὸ τῶν βιωτικῶν πραγμάτων παρεδώκατε ἑαυτοὺς εἰς τὰς ἀκηδίας καὶ οὐκ ἐπερίψατε ἑαυτῶν τὰς μερίμνας ἐπὶ τὸν…
Μηνᾷ. καὶ αὐτὸν φονεύσας εἶπέ γε ἐμοὶ μὴ πονεῖν, εἶπα Σατορνείλῳ ὅτι μὴ καθεῦδον μεριμνῶν. ὡς ἔβλαψάς με χιλίας διακοσίας δραχμάς, περίψημά μου τοῦ υἱοῦ ἀπέλθωσιν. καὶ κατέβην εἰς
εὐσεβείας μου ἀπολαμβανούσης σε ἀπρόσκοπον καὶ ἱλαρώτατον. ταῦτά μοι ἡ πᾶσα εὐχή ἐστι καὶ μέριμνα. ταῦτα καὶ θεοῖς ἀρέσκει διει … ε μοῦ καὶ νι… εαος εὐσεβεία.
πάντων εὔχομαί σε ὑγιαίνειν καὶ ὁλοκληρεῖν παρʼ οἷς ἐπιξενοῦμαι θεοῖς. ἐπεὶ μακράν σου γέγονα, μεριμνᾷς περὶ τῆς φιλίας ἡμῶν. ἐγὼ δὲ οὐδὲν πέπονθα εἰς ὄνομα τῆς φιλίας ἡμῶν· ἐὰν
καταμανθάνω is built from the prefix κατα- and the verb μανθάνω. It means to learn thoroughly, observe well, or consider carefully. The New Testament uses it in Matthew 6:28, where it conveys the idea of careful observation. The entries do not show any significant disagreement among lexicographers.
καταμανθάνω: 2 aor. κατέμαθον ; met with fr. Hdt. down; esp. freq. in Xen. and Plat.; to learn thoroughly [see xara, III. 1], examine carefully; to consider well: τί foll. by πῶς, Mt. vi. 28. (Gen. xxiv. 21; Job xxxv. 5, οἷο. ; παρθένον, Sir. ix. 5; κάλλος ἀλλότριον, ibid. 8.)
καταμανθάνω. With this verb, as in Mt 638 (Sir 95) cf. P Oxy VIIT. 115375 (i/A.D.) ὃ δώσεις τῷ Νικάνορι [κατα]μαθεῖν, ‘give it (viz. a pattern of a dress) to Nicanor to look at’’ (Ed.), P Fay 114™ (A.D. 100) ἐπὶ ἐρώτησέ pe “Eppovat . . . καταμαθῖν τὸν ἐλαιῶνα αὐτοῦ ἐπὶ πυκνός ἐστιν, ‘‘ for Hermonax has asked me to look to his olive-yard, as it is overgrown” (Edd.), BGU IV. ro4r® (ii/A.D.) κατέμαθον αὐτὰ εἰς ἀπόδοσιν, P Tebt Il. 449 (ii/iii a.p.) κατέμαθον τὰ δύο λ[(]να τὰ ἰσχνά. See also Proleg. p. 1171.
καταμανθάνω (katamanthanō) — to consider.
καταμανθάνω,
perfect -μεμάθηκα[Refs 5th c.BC+]:—observe well, examine closely, τὴν στρατιήν [Refs 5th c.BC+]; look to, inspect, τὸν ἐλαιῶνα [Refs 5th c.BC+]
2. learn, acquire knowledge of, [Refs 5th c.BC+]; ὑπακούειν how to obey, variant in [Refs 5th c.BC+]
3. perceive with the senses, observe, [Refs 4th c.BC+]: more commonly with the mind, understand, perceive, observe, οὐκ ὀρθῶς κ. [Refs 5th c.BC+]; κ. ὅτι.. Hp.[same place]; ῥᾴδιον τοῦτο κ., ὅτι.. [Refs 4th c.BC+]: perfect, to be aware, Λυκοῦργον -μεμάθηκας ὅτι.. [Refs 5th c.BC+]: with accusative et participle, κ. πολλοὺς ἔχοντάς τι [Refs 5th c.BC+]; καταμαθὼν δὲ.. καταστασιαζόμενος that a party was being formed against him…
καταμανθάνω
katamanthano
from 2596 and 3129; to learn thoroughly, i.e. (by implication) to note
carefully:--consider.
see GREEK for 2596
see GREEK for 3129
καταμανθάνω
v.
I understand, consider carefully
καταμανθάνω katamanthanō 1x
to learn or observe thoroughly; to consider accurately and diligently, contemplate, Mt. 6:28*
καταμανθάνω fut. -μα^θήσομαι aor2 κατ-εμάθον to observe well, examine closely, Hdt., Xen.
to learn thoroughly, τι Plat., etc.
to perceive, understand, id. Plat., etc.
to discover, find, c. part., καταμαθόντες μιν ἀγοράζοντα Hdt.; κ. τινὰ θύοντα Xen.
to learn thoroughly, and in perf. to have learnt, to be aware, id. Xen.
to consider, τι id. Xen.
Verb-2AAM-2P — Verb · second aorist · active · imperative · second person · pluralsecond aorist active imperative — a completed action, viewed as a whole.
V-2AAM-2P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iMperative Person: second Number: Plural
ob-zurv' (representing various words, but chiefly shamar, "to keep," "to watch" etc.): Properly means "to take heed to," as in Isa 42:20, "Thou seest many things, but thou observest not" and from this sense all the usages of the word in English Versions of the Bible can be understood. Most of them, indeed are quite good modern usage (as "observe a feast," Ex 12:17, etc.; "observe a law" Le 19:37, etc.), but a few are archaic. So Ge 37:11, the King James Version "His father observed the saying" (the Revised Version (British and American) "kept the saying in mind"); Ho 13:7, "As a leopard .... will I observe them" (the…
1 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.
καταμάθετε δὲ τοὺς ἑτεροδοξοῦντας εἰς τὴν χάριν Ἰησοῦ Χριστοῦ τὴν εἰς ἡμᾶς ἐλθοῦσαν, πῶς ἐναντίοι εἰσὶν τῇ γνώμῃ τοῦ θεοῦ.
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-APN — Article · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
T-APN Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κρίνον (krinon) means 'lily' and is referenced in the New Testament in Ματθαῖος (Matthew) 6:28 and Λουκᾶς (Luke) 12:27. The word has a broader range, including references to types of architectural ornament and various plants in classical literature. Some entries note its use in different contexts, such as a kind of dance or loaf, but the primary meaning remains 'lily'.
κρίνον is used in the plur. of an architectural device in AZicheZ 5947? (B.C. 279). The adj. κρίνινος, ‘‘made of lilies,”’ is applied to myrrh in P Lond 46513 (iv/a.p.) (=I. p. 72) μύρον κρίνινον, and to oil in 24. 1218! (iii/a.p.)(= 1. p. 104) κρίνινον ἔλαιον : in P Leid Wi*- 18 (ii/iii A.D.) κρίνινον is one of the seven flowers of the seven stars. A i/A.D. sepulchral epitaph, Aazbel 547, begins—His ta cov. . [κ]αὶ [εἰ]ς κρίνα βλα[σ]τείσειεν ὀστέα, ‘ may thy bones bourgeon into violets and lilies.” MGr κρίνο, κρίνος.
κρίνον (krinon) — lily.
κρίνον [ῐ], τό,
irregular plural [Refs 5th c.BC+]; dative [Refs 5th c.BC+], etc.:—white lily, Lilium candidum, [Refs 4th c.BC+] Turk's cap lily, L. chalcedonicum, [Refs 4th c.BC+]: hence, of a needy man, [Refs 2nd c.AD+]
2. Egyptian bean, Nelumbium speciosum, [Refs 5th c.BC+]
II. kind of choral dance, [Refs 5th c.BC+]
III. kind of loaf, [Refs 2nd c.AD+]
IV. architectural ornament, [Refs 3rd c.BC+]
κρίνον
krinon
perhaps a prim word; a lily:--lily.
κρίνον, ου, τό
n.n.
a lily
κρίνον κρί^νον, ου, τό, a lily, Hdt., Ar., etc.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
2 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.
← 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 8 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.
ἐφ’ ὅσον γὰρ οἶμαι τὸ κρῖνον τοῦ κρίνοντος ἄμεινον ἢ χεῖρον — νοῦς μὲν γὰρ ἄμεινον αἰσθήσεως, διανοίας δὲ ἀμβλύτερον αἴσθησις —, ἐπὶ τοσοῦτον καὶ τὰ κρινόμενα διενήνοχεν·
πεποίηται δὲ σφαιρία καὶ κρίνα σὺν ῥοΐσκοις καὶ κρατηριδίοις, ἑβδομήκοντα δʼ ἦν τὰ πάντα, ἐξ ὧν ἀπὸ μιᾶς βάσεως συνετέθη πρὸς ὕψος, ποιήσαντος αὐτὴν συγκειμένην εἰς μοίρας εἰς ὅσας τοὺς πλανήτας καὶ τὸν ἥλιον κατανέμουσιν.
ὅτι κεῖταί μοι πρόκειταί μοι ἀσφαλῆ ἔχειν ὅρμον τὰς διδύμας. εὐλαβοῦμαι ἄλλʼ οὐθέν. ταῦτα κρῖνον ἕως Φαμενώθ. λοιπὸν παρακαλεῖται, δίδυμαι, τὴν Ἶσην ἴπατε ὅτι ἐκπορεύομαι. ὁ Ἄμμων ἥκει ἐπʼ
δὲ θέλῃ τις τῶν ἀντιδίκων εἰς σύστασιν ἔρχεσθαι παρόντων ἱερέων β ἐν τῷ ἱερῷ κρινα
v ξέστης κρίνον δίφρος λάβελλος κάδος κρητάριον σολιοθήκη ὑποπόδιον λι
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀγρός (agros) means 'field' and can refer to cultivated land, the countryside, or farms. It appears in various contexts in the New Testament, often contrasting rural areas with urban settings. While it is commonly used in the Septuagint, its occurrences in later Greek texts are rare, suggesting a preference for synonyms like χώρα or χωρίον.
ἀγρός. This old and once common word is unexpectedly rare in papyri. P Strass 1. 5.28 (13) (a.p. 151) concerns 2§ arourae of “catoecic land,” ἃς kal παρα[δώσει ἡ δεδανισμ]ένη κατ᾽ ἀγρὸν σπίορί]μας, ““νν1}} transfer these as they lie in good condition for sowing,” as the edd. render the same formula in P Ryl II. 164° (a.p. 171): Preisigke, ‘fin einem landwirtschaftlich brauchbaren Zustande, saatfahig.” The same connotation of ‘‘agricultural land” appear in a few instances we can quote. P Amh II. 6857 (i/a.b.) τῆς vuvel κατ᾽ ἀγρὸν θεωρίας. 70. 134°(ii/A.D.) ὄντα ἐν ἀγρῷ μετὰ τῶν θρεμμάτων, ‘*in the fields with the cattle” ; and as late asiv/a.D., 26. 1434 ὃ yap ἀγρὸς ᾿Αβίου ἐξῆλθεν els σπ[ο]ράν. In P Oxy III. 506%? (A.D. 143) ἀπογράφεσθαί τινα ἐπὶ τῶν ἀγρῶν, “register any one as owning those lands” : ἐπὶ τοῦ ἀγροῦ has apparently been erased. /. VI. 967 (ii/A.D.) καλῶς δὲ ποιήσεις…
Read the full entry →ἀγρός (agros) — Field of.
ἀγρός, οῦ, ὁ,
field, mostly in plural, fields, lands, [Refs 8th c.BC+]; singular, farm, [Refs 8th c.BC+]; also in plural, [Refs 5th c.BC+]:—tilled land, opposed to fallow, ἀγρὸς καὶ ἀργός, Ἀθηνᾶ[Refs]
2. country, opposed to town, [Refs 8th c.BC+]; ἀγρῷ in the country, [Refs 8th c.BC+]; ἐπ᾽ ἀγροῦ in the country, [Refs 5th c.BC+]; ἐπ᾽ ἀγρῶν[Refs 5th c.BC+]; τὰ ἐν ἀγρῷγιγνόμενα fruits, [Refs 5th c.BC+] —proverbial, οὐδὲν ἐξ ἀγροῦ λέγεις, ἀγροῦπλέως, i.e. boorish, [Refs 5th c.AD+]—Rare in later Greek, [NT]. [ᾰ by nature, so always in Comedy texts, except[Refs 5th c.BC+]; ᾱγρόθεν in [Refs 7th c.BC+] is paratragoedia] (Cf. Sanskrit ájras 'plain', probably from aj 'drive' (compare ἄγω), i.e. pasture.)
ἀγρός
agros
from 71; a field (as a drive for cattle); genitive case, the country;
specially, a farm, i.e. hamlet:--country, farm, piece of ground, land.
see GREEK for 71
ἀγρός, οῦ, ὁ
n.m.
a field, the country
ἀγρός agros 36x
a field, especially a cultivated field; pl. the country; lands, farms, villages
ἀγρός α short by nature Lat. ager, a field, in pl. fields, lands, Hom., etc.: in sg. a farm, Od.
the country, opp. to the town, id. Od.: ἀγρῷ or ἐπ᾽ ἀγροῦ in the country, id. Od.; κατ᾽ ἀγρούς id. Od.; ἐπ᾽ ἀγρῶν Soph.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
37 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 36 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 123 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.
„Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο, ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι“ (Gen.
ἀποδίδωσι δὲ καὶ τοὺς ἀγροὺς τοῖς ἀρχῆθεν αὐτῶν δεσπόταις τοῦτον τὸν τρόπον·
γνώσῃ δέ, ὅτι πολὺ τὸ σπέρμα σου, τὰ δὲ τέκνα σου ὥσπερ τὸ παμβότανον τοῦ ἀγροῦ.
τοῦ Οὐήριος τῶν ἀπὸ Εὐημερείας τῆς Θεμίστου μερίδος γενάμενός μου γεωργὸς ἐνκαταλιπὼν μου τὸν ἀγρὸν καὶ ἐφελκόμενός μου τὴν ὑπόληψιν
ἁπλῶς, ἐπάναγκον αὐτὸν παραμενεῖν τῇ Διογενίδι ὑπηρετοῦντα καὶ ποιοῦντα πάντα τὰ ἐπιτασσόμενα αὐτῷ κατʼ ἀγρὸν καὶ κατὰ κώμην ἀντὶ τόκων καὶ τῶν δραχμῶν χιλίων , τρεφομένου καὶ ἱματιζομένου ὑπὸ
παραμένοντα τῷ Δημητρίῳ καὶ ποιοῦντα τὰ ἐπιτασσόμενα αὐτῷ ἤτοι κατʼ οἰκίαν ἢ καὶ κατʼ ἀγρὸν οὐ γινομένου ἀφημέρου οὐδʼ ἀποκοίτου ἀνεὺ τῆς τοῦ Δημήτριου γνώμης ἐὰν δὲ ἀποστῆ ἔκ
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 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 104 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 65 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
The Greek word αὐξάνω (auxanō) means to grow or increase, both actively and passively. It is used in various contexts, such as the growth of plants (e.g., Mt 6:28), infants (e.g., Lk 1:80), and Christian character (e.g., Eph 4:15). The word can also refer to causing something to grow, as seen in 1 Corinthians 3:6-7. There is some variation in the forms of the verb, with both αὐξάνω and the earlier αὔξω being noted.
trans., to make to grow: I Co 3:6, 7, II Co 9:10. Pass., to grow, increase, become greater: Mt 13:32, Mk 4:8, II Co 10:15, Col 1:6; τῇ ἐπιγνώσει τ. θεοῦ, Col 1:10; εἰς σωτηρίαν, I Pe 2:2.
αὐξάνω, and earlier (the only form in Pind. and Soph. [Veitch s. v. says, ‘Hes. Mimnerm. Soph. Thue. always have av& or avfoua, and Pind. except αὐξάνοι Fr. 130 (Bergk)’}) αὔξω (Eph. ii. 21; Col. ii. 19) ; impf. nvéavov; fut. αὐξήσω ; 1 aor. ηὔξησα; [Pass., pres. αὐξάνομαι] ; 1 aor. ηὐξήθην; 1. trans. to cause to grow, to augment: 1 Co. iii. 6 sq.; 2Co.ix.10. Pass. to grow, increase, become greater: Mt. xiii. 32; Mk. iv.8 L T Tr WH; 2 Co.x. 15; Col. i. 6 [not Rec.]; εἰς τὴν ἐπίγνωσιν τοῦ θεοῦ unto the knowledge of God, Col. i. 10 (GL T Tr WH τῇ ἐπιγνώσει. τοῦ θεοῦ): εἰς σωτηρίαν [not Rec.] to the attaining of salvation, 1 Pet. ii. 2. 2. ace. to later usage (fr. Aristot. an. post. 1,13 p. 78°, 6, ete., down; but nowhere in Sept. (ef. B. 54 (47); 145 (127); W. § 38, 1}) intrans. to grow, increase: of plants, Mt. vi. 28; Mk. iv. 8 Rec.; Lk. xii. 27 [not Tdf.; Trmrg. br. αὐξ.} ; Lk. xiii.…
Read the full entry →αὐξάνω (auxanō) — to grow.
αὐξάνω
[Refs 5th c.BC+]:—also αὔξω (poetry ἀέξω, which see) [Refs 6th c.BC+] (so Attic dialect Inscrr. and Ptolemaic Papyrus; both forms in NT) imperfect ηὔξανον only Ps.-[Refs 5th c.BC+]; ηὖξον[Refs 5th c.BC+]: future αὐξήσω[LXX+5th c.BC+]: aorist I ηὔξησα[Refs 6th c.BC+]: perfect ηὔξηκα[Refs 5th c.BC+]:—passive, αὐξάνομαι[Refs 5th c.BC+], imperfect ηὔξετο[Refs 8th c.BC+]: perfect ηὔξημαι[Refs 5th c.BC+], Ionic dialect αὔξ-[Refs 5th c.BC+]: pluperfect ηὔξητο[Refs]: aorist ηὐξήθην[Refs 5th c.BC+]: future αὐξηθήσομαι[Refs 5th c.BC+]:—increase, not in [Refs 8th c.BC+]; opposed to ἰσχναίνειν, [Refs 5th c.BC+]
Read the full entry →αὐξάνω
auxano
a prolonged form of a primary verb; to grow ("wax"), i.e. enlarge
(literal or figurative, active or passive):--grow (up), (give the)
increase.
αὐξάνω
v.
I cause to increase, become greater, grow
αὐξάνω auxanō 21x
also spelled αὔξω, trans. to cause to grow or increase; pass. to be increased, enlarged, Mt. 13:32; 1 Cor. 3:6, 7; intrans. to increase, grow, Mt. 6:28; Mk. 4:8
αὐξάνω poet. ἀέξω q. v. to make large, increase, augment, Hdt., etc. (Hom. only uses ἀέξω).
to increase in power, strengthen, exalt, aggrandise, Hdt., attic: also to promote to honour, glorify, magnify, Trag., Plat.
Pass. to grow, wax, increase, Hes., Hdt., etc.; αὐξ. ἐς πλῆθος, ἐς ὕψος id. Hdt.; of a child, to grow up, id. Hdt.; ηὐξανόμην I grew taller, Ar.; so with an adj., αὐξάνεσθαι μέγας to wax great, Eur. Hence
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
23 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 22 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 32 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.
σπέρματα βαλοῦμαι, φυτεύσω, αὐξήσει τὰ φυτά, καρποὺς ταῦτα οἴσει, οἳ οὐ μόνον εἰς ἀπόλαυσιν ἔσονται χρήσιμοι τὴν ἀναγκαίαν, ἀλλὰ καὶ πρὸς περιουσίαν ἀρκέσουσιν·
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
ἐξῆλθεν ὁ σπείρων καὶ ἔβαλεν εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα εἰς τὴν γῆν ξηρὰ καὶ γυμνὰ διαλύεται: εἶτ̓ ἐκ τῆς διαλύσεως ἡ μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν.
ημεν μ … ριτου … … τησ … τας τὸ πλοῖον … … … αυξει … ας τὴν ἐνβολὴν ποιήσειν εἰς … … … … … μηπο
καὶ τοιαῦτα εἰς τὴν γῆν κατατεθῆναι … … αι δὲ καὶ τῶν ἐν αὐξήσει γενομένων … … ρω τὴν βοτανολογίαν γενέσθαι … καὶ ἐπι … εχ … αι
r Αὐξάνων Θιᾶτι. καλῶς ἐποίησας ἀμελήσας περὶ τῆς διαγραφῆς ἂν καὶ νῦν ὡς ἐνετειλάμην σου τῷ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
κοπιάω is derived from κόπος and means to grow weary or to toil. It is used in the New Testament to describe hard work and effort, appearing in various contexts, such as laboring in ministry (1 Corinthians 15:10) and general toil (Matthew 6:28). The entries indicate that it conveys both physical and metaphorical forms of labor, but there is no significant disagreement among lexicons regarding its meaning.
κοπιάω, -ῶ
(< κόπος),
[in LXX chiefly for יגע;]
(as in cl.) to grow weary: Mt 11:28, Jo 4:6, Re 2:3 (cf. Is 40:31).
κοπιάω, -@, [3 pers. plur. κοπιοῦσιν (for -ὥσιν), Mt. vi. 28 Tr; cf. ἐρωτάω, init.]; 1 aor. ἐκοπίασα; pf. κεκοπίακα (2 pers. sing. κεκοπίακες, Rev. ii. 3 LT Tr WH, ef. [W. § 13, 2¢.]; B. 43 (38) [and his trans. of Apollon. Dysk. p. 54n.; Tdf. Proleg. p. 123; WH. App. p. 166; Soph. Lex. p- 397); (κόπος, 4- V-) 3 1. as in Arstph., Joseph., Plut., al., ta grow weary, tired, exhausted, (with toil or burdens or grief): Mt. xi. 28; Rev. ii. 3; κεκοπιακὼς ἐκ τῆς ὁδοιπορίας, Jn. iv. 6 (ὑπὸ τῆς ὁδοιπορίας, Joseph. antt. 2,15, 3; δραμοῦνται καὶ οὐ κοπιάσουσι, Is. xl. 31). 2 in bibl. Grk. alone, to labor with wearisome effort, to toil (Sept. for 33°); of bodily labor: absol., Mt. vi. 28; Lk. ν. 5; xii. 27 [not Tdf.]; Jn. iv. 38; Acts xx. 35; 1 Co. iv.12; Eph. iv. 28; 2 Tim. ii. 6 [ef. W.556 (517) ; B. 390 (334)]; τί, upon a thing, Jn. iv. 38. of the toilsome efforts of teachers in proclaiming and…
Read the full entry →κοπιάω. The special Biblical sense of this verb, ‘‘ work hard,”’ ‘toil,’’ may perhaps be seen in Vett. Val. p. 266% ἱλαροὺς περὶ Tas πράξεις Kal μεθ᾽ ἡδονῆς κοπιῶντας. Lightfoot on Ignat. ad Polyc, vi. thinks that the notion of “ toilsome training” for an athletic contest underlies the word, and cites Phil 216, Col 12°, 1 Tim 419, in illustration ; but it should be noted that the word can also be used without any such metaphorical reference, as in LXX 2 Kings (Sam) 17%, Isai 494, Sir 5127: see also Field Moves, p. 7. An uncommon usage is found in P Leid XV-% (iii/iv A.D.), where in a recipe for making silver the direction occurs—kal ἔμβαλε τὴν πίσσαν τὴν ξηράν, ἕως κοπιάσῃ, ‘et inicito picem siccam, donec saturatum sit” (Ed.). For the form κεκοπίακες in Rev 2% see W Schm Gy. p. 113, ἰδ κόπος 9 κόπος. For the phrase κόπους παρέχειν τινί, which occurs four times in the NT (also once with…
Read the full entry →κοπιάω (kopiaō) — to labor.
κοπ-ιάω,
future -άσω [ᾱ]: aorist ἐκοπίᾱσα [Refs 4th c.BC+]: perfect κεκοπίᾱκα [NT]: (κόπος):—to be tired, grow weary, [LXX+5th c.BC+], Men.[same place]; κ. ὑπὸ ἀγαθῶν to be weary of good things, [NT+5th c.BC+]: with participle, κ. ὀρχούμενοι [Refs 5th c.BC+]aorist participle κοπιάσας, defunctus laboribus, [Refs]:—middle in active sense, [Refs 4th c.BC+]
II. work hard, toil, [NT+2nd c.AD+]: with infinitive, strive, struggle, μὴ κοπία ζητεῖν [Refs]
III. ={κοπάζω}, come to rest: arrive at a state of saturation, [Refs 3rd c.AD+]
κοπιάω
kopiao
from a derivative of 2873; to feel fatigue; by implication, to work
hard:--(bestow) labour, toil, be wearied.
see GREEK for 2873
κοπιάω
v.
I grow weary, toil
κοπιάω κοπιάω, φυτ. -άσω κόπος to be tired, grow weary, Ar., NTest.
to work hard, toil, NTest.
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
la'-ber (yeghia`, `amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of De 26:7; Jos 7:3; Re 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (ma`aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (Ge 35:16,17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yeghia`,
23 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 22 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 26 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.
τὰς μέν γε ἡμετέρας χεῖρας οὐδὲν εἰς τοῦτο τῶν ἐπὶ τῆς οἰκουμένης διαπέφευγεν, Ἰουδαῖοι δέ, ἵνʼ εἴπωμεν καὶ ὑπὲρ αὐτῶν, μέχρι νῦν οὐ κοπιῶσιν ἡττώμενοι.
Ὥστε οὖν, ἀδελφοι μου, ἀγωνισώμεθα εἰδότες, ὅτι ἐν χερσὶν ὁ ἀγὼν καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσα: πολλοί, ἀλλ̓ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι.
σε ἂν δύνῃ μοι ταχύτερον πέμψαι ὑπόδημα ἐπεὶ πολλὰ ὀνίναμαι αὐτῶν. οἶδας γὰρ ὅτι κοπιῶμεν ἄρτι διότι καθαιροῦμεν τὸν θόρυβον καὶ ἀκαταστασίαν τῆς πόλεως. καλῶς ποιήσεις καταπέμψαι μοι α
κουράτωρ Τιβεριανῆς Παμοσκήρι κουράτορι Κλαυδιανοῦ καὶ … … ταβελλαρίῳ … χαίρειν. γίνωσκε ὅτι ἐγὼ ἐκοπίασα ἐν τῇ λατομίᾳ … πον ἄχρι οὗ πέμψῃ τοὺς … … τὴν ἐνθάδε προβολὴν
ctr Νικάνορι χαίρειν. ἐγὼ κεκοπίακα γράφων σοι, καὶ σύ μοι οὐκ ἀντέγραψας. ἐὰν μὴ θέλῃ ὁ ὑοβοσκὸς κατελθεῖν μετὰ
The Greek word οὐδέ (oude) is a negative particle that functions as a conjunction meaning 'and not' or 'nor,' and as an adverb meaning 'not even.' It combines elements of negation and exclusion, often appearing in phrases like 'neither... nor.' The New Testament uses it in various contexts, such as in Matthew 6:15 and Acts 4:32.
οὐδέ, [fr. Hom. down], a neg. disjunctive conjunction, compounded of ov and δέ, and therefore prop. i. q. but not; generally, however, its oppositive force being lost, it serves to continue a negation. [On the elision of ε when the next word begins with a vowel (observed by Tdf. in eight instances, neglected in fifty-eight), see TW. Proleg. p. 96; cf. WH. App. p. 146; W.§5, 1 a.; B. p. 10 sq.] It signifies 1. and not, continuing a negation, yet differently from οὔτε; for the latter connects parts or members of the same thing, since τέ is adjunctive like the Lat. que; but οὐδέ places side by side things that are equal and mutually exclude each other [(?). There appears to be some mistake here in what is said about ‘mutual exclusion’ (cf. W. § 55, 6): οὐδέ, like δέ, always makes reference to something preceding; οὔτε to what follows also; the connection of clauses negatived by οὔτε is…
Read the full entry →οὐδέ is used adverbially = ‘not even,” as in Mk 651, 1 Cor 5}, in P Oxy XIV. 16608 (iii/a.D.) τοὺς ἐγδοχεῖς οὐκ ἔπεμψας ὡς ἐνετειλάμην σοι, ἀλλ᾽ οὐδὲ ἔγραψας εἰ ἀπετάξαντο, ‘you have not sent the middlemen as I bade you, and you have not even written whether they departed” (Edd.), 24. 1765+ (iii/A.D.) οὐδὲ ἅπαξ ἠξίωσάς μοι γράφειν, ‘‘not even once have you deigned to write me.” For οὐδὲ εἷς, as in Ac 455, cf. 26. 16689 (iii/A.D.) Kal οὐκέτι φόβος οὐδὲ εἷς Ever, “Sand there is no longer any fear at all” (Edd.), 2d. I. 1221? (iii/iv A.D.) ἡμεῖ[ς] δὲ aypeve τῶν θηρίων δυνά[με]θα οὐδὲ ἕν, ‘‘and we cannot catch a single animal ”’ (Edd.).
οὐδέ (oude) — nor.
οὐδέ,
negative Particle, related to μηδέ as οὐ to μή, partly conjunction, partly adverb:
__A CONJUNCTION, but not, mostly answering to μέν (sometimes written divisim), [Refs 8th c.BC+], but not, is followed by οὐδέ, nor, ἄλλοις μὲν πᾶσιν ἑήνδανεν, οὐδέ ποθ᾽ Ἥρῃ, οὐδὲ Ποσειδάων᾽, οὐδὲ γλαυκώπιδι κούρῃ [Refs]
__A.II more frequently and not, nor: sometimes without a negative preceding, Κίρκη δ᾽ ὡς ἐνόησεν ἔμ᾽ ἥμενον, οὐδ᾽ ἐπὶ σίτῳ χεῖρας ἰάλλοντα [Refs 8th c.BC+]; δεινὸν γάρ, οὐδὲ ῥητόν [Refs 5th c.BC+]: after a negative compound, ὃν ἠτίμησ᾽ Ἀγαμέμνων, οὐδ᾽ ἀπέλυσε θύγατρα [Refs 8th c.BC+]
οὐδέ
oude
from 3756 and 1161; not however, i.e. neither, nor, not even:--neither
(indeed), never, no (more, nor, not), nor (yet), (also, even, then)
not (even, so much as), + nothing, so much as.
see GREEK for 3756
see GREEK for 1161
οὐδέ
Neg.cj.
neither, nor, not even
Conj-N — Conjunction · negativeconjunction — it joins clauses, and never changes form.
CONJ-N CONJunction or conjunctive particle Negative
145 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 140 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
Θοτέως αὐτοὶ ἄνευ ἡμῶν διελογίσαντο καὶ οὐ δυνάμεθα παρακολουθῆσαι τί πεποιήκασιν ἕως τοῦ νῦν, οὐδὲ αἰτούμενοι τὸν λόγον ἐτόλμησαν ἡμῖν δοῦναι. καὶ περὶ τούτων οὖν πλεονάκις ἐπεμαρτυρόμην Ἰάσονι ὅτι
Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς … οὐλὴ
ς οὕτως ὑπὸ γε… ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα
The Greek word νήθω (i.e., *nēthō*) means 'to spin.' It is used in the New Testament in Matthew 6:28 and Luke 12:27. The word is derived from a similar term, and while it appears in various contexts, it is noted that it is not part of the Attic dialect.
νήθω; to spin: Mt. vi. 28; Lk. xii. 27. (Plat. polit. p- 289 ¢.; Anthol.; for 710, Ex. xxxv. 25 sq.)
νήθω (nēthō) — to spin.
νήθω,
spin, [LXX+5th c.BC+] (but said not to be Attic dialect, [Refs 2nd c.AD+]: Ionic dialect imperfect νήθεσκες [Refs]
νήθω
netho
from neo (of like meaning); to spin:--spin.
νήθω
v.
I spin
νήθω νήθω, νέω3 to spin, Plat.; 2nd sg. ionic imperf. νήθεσκες, Anth.
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
2 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.
← 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
Γάζα ῥαδανίζει … Διονυσία μαλλουργεῖ Διάνοια μαλλουργεῖ Δημάριον ἄρρωστος Ἑλενίς ἄρρωστος Εὐθήνη ῥαδανίζει Ἑρμιόνη νήθει Εἰρήνη … ει Ἐβένιον ἄρρωστος Ἡράκλεια ἄρρωστος Θεοφίλα μαλλουργεῖ