Mark 1:38 — Word Study
N1904Καὶ λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.¶
BSAAndkai He sayslegō▸ to them;autos let us goagō▸ another way intoeis those [places] whichho are havingechō▸ [next, nearby] villageskōmopolis△ [villages, country towns] so thathina alsokai [also, too] thereekei I may preach;kērussō▸ [proclaim, herald the gospel] foreis [for this purpose, to this end] thisohutos thereforegar I have come forth.exerchomai■ [come forth, been sent]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| λέγει | He says | Verb, present, active |
| αὐτοῖς· | to them; | Personal pronoun, dative, plural |
| ἄγωμεν | let us go | Verb, present, active |
| ἀλλαχοῦ | another way | |
| εἰς | into | Preposition |
| τὰς | those [places] which | Article, accusative, plural |
| ἐχομένας | are having | Verb, present, passive |
| κωμοπόλεις | villages | Noun, accusative, plural |
| ἵνα | so that | Conjunction |
| καὶ | also | Conjunction |
| ἐκεῖ | there | Adverb |
| κηρύξω· | I may preach; | Verb, aorist, active |
| εἰς | for | Preposition |
| τοῦτο | this | Demonstrative pronoun, accusative, singular |
| γὰρ | therefore | Conjunction |
| ἐξῆλθον.¶ | I have come forth. | Verb, perfect, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Jesus answered, “Let us go on to the neighboring towns so I can preach there as well, for that is why I have come.” |
| KJV | And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. |
| ASV | And he saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth. |
| YLT | and he saith to them, 'We may go to the next towns, that there also I may preach, for for this I came forth.' |
| WEB | He said to them, “Let’s go elsewhere into the next towns, that I may preach there also, because I came out for this reason.” |
| BBE | And he said to them, Let us go to other parts into the nearest towns, so that I may give teaching there, because for this purpose I came. |
Where they part company is ἐχομένας — see How Translations Differ.
The verse has one main clause, with two subordinate phrases explaining purpose and reason.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbλέγω
The sentence as the grammar sees it Open the tree ›
1 of 17 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 — Mark 1:38
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 — Jesus' Mission in Galileegenerated
Mark 1:38 shows Jesus responding to His disciples' concern about His whereabouts. After being sought out, He expresses the need to continue His ministry in neighboring towns. This reflects His purpose to reach as many people as possible, as seen in His subsequent actions in Mark 1:39, where He goes throughout Galilee preaching and driving out demons.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 4:43 | But Jesus told them, “I must preach the good news of the kingdom of God to the other towns as well, because that is why I was sent.” |
| 2 | Isaiah 61:1–3 | The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, |
| 3 | Luke 2:49 | “Why were you looking for Me?” He asked. “Did you not know that I had to be in My Father’s house ?” |
| 4 | Luke 4:18–21 | “The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed, |
| 5 | John 9:4 | While it is daytime, we must do the works of Him who sent Me. Night is coming, when no one can work. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Wordgenerated
The verb ἐξέρχομαι (exerchomai) means 'to come out' or 'to go out.' It indicates movement from one place to another, often with a sense of purpose. In this context, it emphasizes Jesus' mission as He states that He has come forth for a specific reason.
The perfect tense indicates a completed action with ongoing implications. Jesus is not just saying He has come; He is emphasizing the significance of His coming, which is to preach the good news.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as “Let us go on to the neighboring towns so I can preach there as well, for that is why I have come.” This is consistent across several translations, including the KJV and ASV, which similarly convey the idea of Jesus' mission.
However, the translations differ in their choice of words for ἐχομένας. The KJV uses next towns, while the ASV opts for elsewhere into the next towns. Such variations reflect different nuances in the understanding of Jesus' intended destinations.
Sentence Structuregenerated
The main verb in this verse is λέγει, He says, which governs the entire sentence. The structure includes an infinitive phrase indicating the purpose of the action, a prepositional phrase that specifies the locations, and a clause explaining the reason for Jesus' mission.
The sentence is built around the central idea of Jesus' directive to His disciples, with subordinate phrases detailing where they are going and why, illustrating the flow of thought.
Septuagint Backgroundgenerated
The verb λέγει (legō), meaning 'He says,' appears frequently in the Septuagint, where it is used to translate various Hebrew terms, including כֹּה (kōh, 'thus') and אָדוֹן (adon, 'lord'). This choice emphasizes the authority of the speaker, which in this context is Jesus, asserting His mission.
The conjunction ἵνα (hina, 'so that') is used in the LXX to convey purpose, paralleling the Hebrew מַ֫עַן (maʿan, 'for the sake of'). This connects the reason for Jesus' movement to preaching in neighboring towns, highlighting His intent to spread His message.
In plain words — the whole versegenerated
Mark 1:38 shows Jesus telling His disciples that they should go to nearby towns so that He can preach there too. He emphasizes that this is the reason He came, highlighting His mission to spread the message of God.
Frequently Asked Questionsgenerated
Jesus is referring to nearby communities where He intends to preach, indicating His desire to reach a broader audience.
By stating His purpose, Jesus clarifies that His mission is to preach the gospel, which is central to His identity and work.
This verse illustrates the proactive nature of Jesus' ministry, as He actively seeks to share His message beyond a single location.
Jesus' commitment to preaching in multiple towns teaches us the importance of outreach and spreading the message of hope to various communities.
Reflection Questionsgenerated
- In what ways can I share the message of Jesus in my own community?
- How can I be more intentional about reaching out to others with the gospel?
- What does it mean for me to have a purpose in my life, similar to Jesus' purpose?
- How can I support others who are also sharing the message of Christ?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Mark 1:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto them, let us go into the next towns,.... Instead of returning with his disciples to Capernaum, as they expected he would, and especially since there was such a concourse of people
Read John Gill on Mark 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
Read Robert Jamieson on Mark 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments38 And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. Ver. 38. Let us go into the next towns] The neighbouring boroughs, κωμωπολεις, such as were between a city and a town. Though secret prayer were sweet to our Saviour, yet he left it to preach and profit many.
Read John Trapp on Mark 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) Let us go into the next towns.—The word translated “towns” occurs here only. It is a compound word, “village cities,” and seems to have been coined to express the character of such places as Bethsaida, Chorazin, and others on the shore of the Sea of Galilee, which were more than “villages,” yet could hardly be classed as “cities.” That I may preach there also.—St. Luke gives more fully “to publish the good news of the kingdom of God.” The word “preach” has here its full significance of “proclaiming,” doing a herald’s office. For therefore came I forth.—In this form the words might refer simply to His leaving Capernaum; but the report in St. Luke, “for therefore was I sent” connects…
Read Charles John Ellicott on Mark 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 38. The next towns] κωμοπολεις properly signifies such towns as resembled cities for magnitude and number of inhabitants, but which were not walled as were cities. The Codex Bezae, most of the versions, and all the Itala, read, Let us go into the neighbouring villages, AND INTO THE CITIES. For therefore came I forth.] ειςτουτο, for this purpose am I come forth - to preach the Gospel to every creature, that all might hear, and fear, and return unto the Lord. The towns and the villages will not come to the preacher - the preacher must go to them, if he desires their salvation. In this, also, Jesus has left his ministering servants an example, that they should follow his steps. Let no…
Read AdamClarke on Mark 1 →CambridgeThe Cambridge Bible for Schools and Colleges38. towns] rather village-towns or country-towns. The word only occurs here. His gracious Presence was not to be confined to Capernaum. Dalmanutha, Magdala, Bethsaida, Chorazin were all near at hand. For the crowded population of Galilee, see Josephus B. J. iii. 3, 2.
Read Cambridge on Mark 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he said unto them ... - This was said in answer to their “implied” request that he would go and meet the multitudes.
Read Albert Barnes on Mark 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible38. Towns — The Greek word here designates places larger than villages, but unwalled, and less than ordinary cities.
Read Daniel Denison Whedon on Mark 1 →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
But Jesus answered, “Let us go on to the neighboring towns so I can preach there as well, for that is why I have come.”
He said to them, “Let’s go elsewhere into the next towns, that I may preach there also, because I came out for this reason.”
But Jesus answered, “Let us go on to the neighboring towns so I can preach there as well, for that is why I have come.”
He replied, “Let us go elsewhere, into the surrounding villages, so that I can preach there too. For that is what I came out here to do.”
Tyndale line
And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
And he saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth.
And he saith unto them, Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth.
And he said to them, Let us go into the next towns, that I may preach there also: for, for this purpose have I come.
Then he said vnto them, Let vs go into the next townes, that I may preach there also: for I came out for that purpose.
Strictly literal
And he says to them, Let us go elsewhere into the neighbouring country towns, that I may preach there also, for for this purpose am I come forth.
and he saith to them, 'We may go to the next towns, that there also I may preach, for for this I came forth.'
and He says to them, “We may go into the next towns, that there also I may preach, for—for this I came forth.”
He said, “Let us go elsewhere, out into the surrounding towns, so that I may preach there also. That is why I came out here.”
From the Latin
And he saith to them: Let us go into the neighbouring towns and cities, that I may preach there also; for to this purpose am I come.
Simplified
But Jesus replied, “We have to go to the other towns around here so that I can tell them the good news as well—for that's why I came.”
And he said to them, Let us go to other parts into the nearest towns, so that I may give teaching there, because for this purpose I came.
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 ait illis : Eamus in proximos vicos, et civitates, ut et ibi prædicem : ad hoc enim veni.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܡܪ ܠܗܘܢ ܗܠܟܘ ܠܩܘܪܝܐ ܘܠܡܕܝܢܬܐ ܕܩܪܝܒܢ ܕܐܦ ܬܡܢ ܐܟܪܙ ܠܗܕܐ ܓܝܪ ܐܬܝܬ
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 λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.¶
The standard critical text of the New Testament.
Καὶ λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.¶
The previous edition, still widely cited.
Καὶ λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.¶
The Society of Biblical Literature edition, freely licensed.
Καὶ λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.¶
The edition that turned scholarship toward the earliest manuscripts.
Καὶ λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.¶
An independent critical text built from the oldest witnesses then known.
Καὶ λέγει αὐτοῖς· ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις ἵνα — ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ ἐξῆλθον.¶
A recent critical edition following documentary evidence closely.
Καὶ λέγει αὐτοῖς· ἄγωμεν — εἰς τὰς ἐχομένας κωμοπόλεις ἵνα καὶ ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ —
The reading of the majority of surviving manuscripts.
Καὶ λέγει αὐτοῖς· ἄγωμεν — εἰς τὰς ἐχομένας κωμοπόλεις ἵνα — ἐκεῖ κηρύξω· εἰς τοῦτο γὰρ —
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 |
|---|---|---|
| ἀλλαχοῦ another way | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| καὶ also | NA28, NA27, SBL, WH, Treg, Byz | Tyn, TR |
| ἐξῆλθον.¶ I have come forth. | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Mark 1:38
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
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
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
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 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
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους 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
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἄγω (lemma: agō) primarily means to lead or bring. It can refer to guiding someone or something, carrying, or spending time. In the New Testament, it is used in various contexts, including leading people to court or guiding them spiritually. The lexicons do not show significant disagreement regarding its meanings.
ἄγω ; impf. ἦγον; fut. ἄξω ; 2 aor. ἤγαγον, inf. ἀγαγεῖν, (more rarely 1 aor. ἦξα, in ἐπάγω 2 Pet. ii. 5); Pass., pres. ἄγομαι; impf. ἠγόμην; 1 aor. ἤχθην ; 1 fut. ἀχθήcopa; [fr. Hom. down]; to drive, lead. 1. properly [A. V. ordinarily, to bring]; a. to lead by laying hold of, and in this way to bring to the point of destination: of an animal, Mt. xxi. 7; Lk. xix. 35; Mk. xi. 7 (T Tr WH φέρουσιν) ; [Lk. xix. 30]; τινά foll. by εἰς with ace. of place, Lk. iv. 9 [al. refer this to 2 ¢.]; x. 34; (ἤγαγον k. εἰσήγαγον eis, Lk. xxii. 54); Jn. xviii. 23; Acts vi. 12; ix. 2; xvii. 5 [RG]; xxi. 34; xxii. 5, 24 Rec. ; xxiii. 10, 31; ἐπί with ace., Acts xvii. 19; ἕως, Lk. iv. 29; πρός twa, to persons, Lk. [iv. 40]; xviii. 40; Acts ix. 27; Jn.viii.3[Ree.]. Ὄ. to lead by accompanying to (into) any place: εἰς, Acts xi. 26 (25); ἕως. Acts xvii. 15; πρός τινα, to persons, Jn. i. 42 (43); ix. 13; Acts…
Read the full entry →ἄγω (agō) — to bring.
ἄγω [ᾰ],
imperfect ἦγον, Epic dialect and Ionic dialect ἄγεσκον[Refs 5th c.BC+]: future ἄξω[Refs 8th c.BC+]: thematic aorist imperative ἄξετε[Refs 8th c.BC+]infinitive ἀξέμεναι, -έμεν, [Refs 8th c.BC+]: aorist 2 ἤγαγον[Refs 8th c.BC+]aorist 1 ἦξα rare, ἦζε[Refs 5th c.BC+], participle ἄξας[Refs], infinitive ἄξαι[Refs 5th c.BC+]: perfect ἦχα[Refs 7th c.BC+], (προ-) [Refs 4th c.BC+], (συν-) [Refs 5th c.BC+], etc., Doric dialect συν-αγάγοχα[LXX+1st c.AD+] (also in compounds, (εἰσ-) Ps.-Philipp. cited in [Refs 4th c.BC+], (κατ-) Canon Laws texts[Refs]; ἀγείοχα[Refs 2nd c.BC+]; ἀγέωχα (δι-) [Refs 2nd c.BC+], etc.: pluperfect ἀγηόχει[Refs 2nd c.BC+]:—middle, future ἄξομαι[Refs 8th c.BC+], Trag.: them. aorist 1 ἄξοντο[Refs 8th c.BC+] (ἐσ-) [Refs 5th c.BC+], (προεσ-) [Refs]aorist 2 ἠγαγόμην[Refs 8th c.BC+], 2nd pers.singular ἀγάγαο[Refs]:—passive, future…
Read the full entry →ἄγω
ago
a primary verb; properly, to lead; by implication, to bring, drive,
(reflexively) go, (specially) pass (time), or (figuratively)
induce:--be, bring (forth), carry, (let) go, keep, lead away, be open.
ἄγω
v.
I lead
ἄγω agō 67x
to lead. bring; lead away, drive off, as a booty of cattle; conduct, accompany; lead out, produce; conduct with force, drag, hurry away; guide, incite, entice; convey one’s self, go, go away; pass or spend as time; celebrate
ἄγω on the augment in the Doric form ἆγον, see Chantraine, MHG, 311. to lead or carry, to convey, bring, with living creatures as the object, φέρω being used of things, δῶκε δ᾽ ἄγειν ἑτάροισι γυναῖκα, καὶ τρίποδα φέρειν Il. (v. infr. 3); ἄγ. εἰς or πρὸς τόπον; poet. also c. acc. loci, ἄγει Ἀχέροντος ἀκτάν Soph.
intr. of soldiers, to march, Xen., etc.; so, ἄγωμεν let us go, NTest.
part. ἄγων is used in sense, taking, στῆσε δ᾽ ἄγων, where we should use two Verbs, took and placed, Hom.
to take with one, ἑταίρους id. Hom.
to carry off as captives or booty, id. Hom., etc.; mostly in phrase ἄγειν καὶ φέρειν to sweep a country of all its plunder (where φέρειν refers to things, ἄγειν to men and cattle); then c. acc. loci, φέρων καὶ ἄγων τὴν Βιθυνίδα plundering all…
Verb-PAS-1P — Verb · present · active · subjunctive · first person · pluralpresent active subjunctive — an action in progress.
V-PAS-1P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: first Number: Plural
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
69 occurrences in the New Testament, rendered 35 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 69 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
οἷα γὰρ ἡνίοχος ἡνιῶν ἢ κυβερνήτης οἰάκων ἐνειλημμένος ἄγει ᾗ ἂν ἐθέλῃ κατὰ νόμον καὶ δίκην ἕκαστα μηδενὸς προσδεόμενος ἄλλου·
Σκίδνανται δὴ τὸ λοιπὸν ἐντεῦθεν ὑπὸ τῆς ἀλλογλωσσίας τὰς ἀποικίας ποιησάμενοι πανταχοῦ, καὶ γῆν ἕκαστοι κατελάμβανον τὴν ἐντυχοῦσαν καὶ εἰς ἣν αὐτοὺς ἦγεν ὁ θεός, ὡς πληρωθῆναι πᾶσαν αὐτῶν ἤπειρον μεσόγεών τε καὶ παράλιον·
γέγραπται γὰρ περὶ αὐτοῦ ἅ μὲν πρὸς τὸν Ἰσραήλ, ἃ δὲ πρὸς ἡμᾶς, λέγει δὲ οὕτως: Ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν: τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν: ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐναντίον τοῦ…
τεσσάρων ἐξαγωγῶν σχοινία κ ἀνὰ ὀβολὸν α 𐅵 γίνονται δραχμαὶ ε. καὶ ὀχετοὺς δεῖ ἀγαγεῖν οἳ ἄξουσιν τὸν ὄμβρον εἰς τὰς ἐξαγωγοὺς σχοινίων ι ἀνὰ ὀβολὸν γίνεται α τετρώβολον
δὲ καὶ ὧν ἕνεκεν κατεπλεύσαμεν κατὰ λόγον ὄντα· οὐ μέντοι γε ἐξεποίησεν ἐπὶ τέλος ἀγαγεῖν διὰ τὰς ἐνεστηκυίας ἀσχολίας Ζηνοδώρωι· ἀλλὰ πεπείσμεθα ἐν Μέμφει ἔσεσθαι. ἔρρωσο. ἔτους ε, Φαρμοῦθι
τε ἥδιον διδῶις ποιοῦντός τι ἐμοῦ πλέον σοι. εἰ δʼ ἐπὶ τοῦ παρόντος ἡσυχίαν ἄγειν κελεύεις, τὸν μὲν καιρὸν αὐτὸς εἰδήσεις, ἐμοὶ δὲ καλῶς λως ἂν ποιήσαις συντάξας ὅπως
The Greek word ἀλλαχόθεν (i.allachothen) is an adverb meaning 'from another place' or 'elsewhere.' It appears in the New Testament, specifically in John 10:1, and is derived from the root for 'other.' The lexicons note a preference for the variant ἄλλοθεν in some grammatical discussions.
** ἀλλαχόθεν
adv.
(< ἀλλος),
[in LXX: IV Mac 1:7*;] = ἀλλοθεν (v. MM, VGT, s.v.)
from another place: Jo 10:1.†
ἀλλαχόθεν, adv., from another place: Jn. x. 1 (i. 4. ἄλλοθεν [which the grammarians prefer, Thom. Mag. ed. Ritschl p. 10, 13; Moeris ed. Piers. p. 11]; ef. ἑκασταχόθεν, πανταχόθεν). [(Antiph., al.)}
ἀλλαχόθεν. P Oxy 11. 237% 15 (A.D. 186) οὐκ ἀλλαχόθεν ἡγήσατο τὴν ἐξέτασιν ἔσεσθαι serves to support Jn το]. The word is classical, though assailed by Atticists (Thayer).
ἀλλαχόθεν (allachothen) — from elsewhere.
ἀλλαχ-όθεν,
adverb from another place, [LXX+NT+1st c.AD+]; from another source, δηλοῦσθαι[Refs 5th c.BC+]
ἀλλαχόθεν
allachothen
from 243; from elsewhere:--some other way.
see GREEK for 243
ἀλλαχόθεν
Adv
from another quarter, by another way
ἀλλαχόθεν allachothen 1x
from another place or elsewhere, Jn. 10:1*
ἀλλαχόθεν from another place, Antipho.
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἶτ’ ἀλλαχόθεν ἄλλοι τὸν πατέρα οὐκ ἀδακρυτὶ περιλαβόντες ἐφίλουν ἑκάστῳ περιπλεκόμενον καὶ περιχεόμενον ἐκθύμως, καίτοι τῆς ψυχῆς ἤδη τι μαντευομένης ἀβούλητον·
οὕτως τε τοῦ βασιλέως πάσης αὐτῶν τῆς περιουσίας κυρίου γεγενημένου, μετῳκίσθησαν ἄλλος ἀλλαχοῦ, ὅπως βεβαία γένηται τῷ βασιλεῖ τῆς χώρας τούτων ἡ κτῆσις, πλὴν τῶν ἱερέων·
πατὴρ πατρίδος Ἀντινοέων Νέων Ἑλλήνων τοῖς ἄρχουσι χαίρειν. μεθʼ ἕτερα· καὶ λειτουργιῶν πασῶν τῶν ἀλλαχοῦ ἀφίημι ἡμᾶς ἔχοντας ἤδη πόλιν, ᾗ λειτουργήσετε … … εἰς τὰς χρείας ὑμῶν αὐτῶν
στεφάνων ἀναδησαμένῳ α … ὁ ἡγεμονεύσας συνεχώρησεν Ου … … ἐλάττων πλειόνας δὲ καὶ ἀλλαχοῦ στ … τῆς παρʼ ἡμῶν ἐπικουρίας τῶν εκ … … ματων τυχω
Ἑρεννίου Παυλεινίου τοῦ καὶ Μεγαλεισίου. οὐκ ἀγνοεῖτε, ἄνδρες κράτιστοι, ὅτι πασῶν λειτουργιῶν ἀφείθημεν τῶν ἀλλαχοῦ κατὰ διάταξιν θεοῦ Ἁδριανοῦ τοῦ καὶ οἰκιστοῦ τῆς ἡμετέρας πόλεως. ἐπεὶ οὖν γενόμενοι εἰς
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-PPP-APF — Verb · present · passive · participle · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
V-PPP-APF Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Accusative Number: Plural Gender: Feminine
716 occurrences in the New Testament, rendered 97 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 709 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
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.
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.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word κωμόπολις, transliterated as komopolis, refers to a type of settlement that is larger than a village but not quite a city, often described as a 'village-town.' It appears in the New Testament, specifically in Mark 1:38. The term is built from components meaning 'village' and 'city,' indicating its intermediate status.
*† κωμόπολις, -εως, ἡ,
a country town: Mk 1:38 (v. Swete, in l.).†
κωμό-πολις, -ews, ἡ, a village approximating in size and number of inhabitants to a city, a village-city, a town (Germ. Marktflecken): Mk. i. 38. (Strabo; [Josh. xviii. 28 Aq., Theod. (Field)]; often in the Byzant. writ. of the middle ages.) * T λάθρα
κωμόπολις (kōmopolis) — village.
κωμό-πολις, εως, ἡ,
village-town, i.e. a place not entitled to be called a πόλις, [NT+1st c.BC+]
κωμόπολις
komopolis
from 2968 and 4172; an unwalled city:--town.
see GREEK for 2968
see GREEK for 4172
κωμόπολις, εως, ἡ
n.f.
a large village
κωμόπολις kōmopolis 1x
a large village, market town, Mk. 1:38*
κωμόπολις κωμό-πολις, εως κώμη a village-town, i. e. a place not entitled to be called a πόλις, NTest.
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
Villages
(Judg. 5:7, 11). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and the Vulgate versions, render the word “rulers.”
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.
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 669 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 300 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.
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…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
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 θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ἐκεῖ (i.e., *ekei*) is an adverb meaning 'there' or 'in that place.' It is often used in the New Testament to indicate location and can also imply direction when paired with verbs of motion, functioning similarly to 'thither.' The word appears in various contexts, including euphemistic references to the dead. Notably, Thayer's entry mentions its use in pleonastic constructions.
ἐκεῖ, adv. of place, there; a. properly: Mt. ii. 13, 15; v. 24, and freq. In LK. xiii. 28 ἐκεῖ is not used for ev ἐκείνῳ τῷ καιρῷ foll. by ὅταν (at that time... when etc.), but means in that place whither ye have been banished; cf. Meyer ad loc. οἱ ἐκεῖ, se. ὄντες, Standing there, Mt. xxvi. 71 [Tr mrg. αὐτοὶ ἐκεῖ]. It answers to a relative adv.: οὗ τὸ πνεῦμα, ἐκεῖ ἐλευθερία, 2 Co. iii. 17 ἑαυτὸν ἔκδ. διδόναι τῷ Rec.; Mt. vi. 21; xviii. 20; xxiv. 28; Mk. vi.10; Lk. xii. 34; Hebraistically, where a preceding adv. or rel. pron. has already attracted the verb, ἐκεῖ is added to this verb pleonastically: Rey. xii. 6 GT Tr WH (ὅπου ἔχει ἐκεῖ τόπον), 14 (ὅπου τρέφεται ἐκεῖ) ; cf. Deut. iv. 5, 14, 26; 1 Mace. xiv. 34, and what was said p. 86", 5 on the pron. αὐτός after a relative. b. by a negligent use common also in the classics it stands after verbs of motion for ἐκεῖσε, thither: so after…
Read the full entry →ἐκεῖ (ekei) — there.
ἐκεῖ
(not in [Refs 8th c.BC+], Aeolic dialect κῆ [Refs 7th c.BC+]: Doric dialect τηνεῖ (which see):— adverb there, in that place, opposed to ἐνθάδε, [Refs 5th c.BC+]; τἀκεῖ what is or happens there, events there, [LXX+5th c.BC+]
2. frequently as euphemistic for ἐν Ἅιδου, in another world, κἀκεῖ δικάζει τἀμπλακήματα Ζεὺς ἄλλος [Refs 5th c.BC+]; οἱ ἐ. euphemistic for the dead, [Refs 5th c.BC+]
3. Philos., in the intelligible world, [Refs 3rd c.AD+]
II. with Verbs of motion, for ἐκεῖσε, thither, ἐ. πλέομεν [Refs 5th c.BC+]; ἐ. ἀπικέσθαι variant in [Refs 5th c.BC+]
III. rarely, of Time, then, [Refs 5th c.BC+]
ἐκεῖ
ekei
of uncertain affinity; there; by extension, thither:--there,
thither(-ward), (to) yonder (place).
ἐκεῖ
Adv
there, yonder, thither
ἐκεῖ there, in that place, Lat. illic, attic
euphem. for ἐν Ἅιδου, in another world, Aesch., etc.; οἱ ἐκεῖ, i. e. the dead, id. Aesch.
with Verbs of motion, for ἐκεῖσε, as we say there for thither, ἐκεῖ πλέειν Hdt., etc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
100 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 95 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 368 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 ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασε“ (Gen.
Ἰακώβου φυγὴ εἰς τὴν Μεσοποταμίαν καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν Χαναναίαν ἐπανῆλθεν.
ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ: ἐὰν ἀπέλθω εἰς τὰ ἔσχατα τῆς γῆς.
τούτοις τε καὶ τοῖς περὶ Ἀλέξανδρον οὐ συνήντηκα. μάλιστα μὲν γὰρ ἔδει μεθʼ ὑμῶν ἐκεῖ συντεθῆναι τοὺς σιτικοὺς λόγους ὅπως ἐάν τι βέλτιον δοκιμάζητε οὕτως ποιῶμεν. ἀλλὰ τοὺς Σύρους
ἐνθάδε παραγενέσθαι, γράψαι αὐτῶι ἀποστεῖλαι τοὺς μελισσουργοὺς καὶ τὸν κριθησόμενον ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ
οὕτως γὰρ ἐγὼ εἶπα ὅτι τινὸς ἐὰν χρείαν ἔχῃς ὁ δεσπότης μου παρέχεταί σοι ἐκεῖ. ἀπέστειλά σοι δὲ διὰ Ἀμμωνίου σκυτέως χεννίων βίκους β, γάρου μαυρα α, γλυκυδίων ὀμφακηρὰν
κηρύσσω is a verb meaning to proclaim or herald, particularly in the context of announcing divine truth or the Gospel. It is used in the New Testament to describe the act of preaching, often associated with figures like John the Baptist and the apostles. The word is derived from a tradition of formal public announcements and carries a sense of authority. Notably, Abbott-Smith mentions its use in Mark 1:45 and other verses, emphasizing its role in the proclamation of the Gospel.
κηρύσσω,
[in LXX chiefly for קרא;]
to be a herald, to proclaim: Mk 1:45 7:36, Lk 4:18, 19(LXX) (but v. Field, Notes, 174) 8:39, Ro 2:21, I Co 9:27, Ga 5:11, al.; in NT, chiefly of the proclamation of the Gospel, to proclaim, preach: τὸ εὐαγέλιον, Mt 4:23 9:35 24:14 26:13, Mk 1:14 13:10 14:9 16:[15], Ga 2:2, Col 1:23, I Th 2:9; seq. εἰς,
κηρύσσω; impf. ἐκήρυσσον: fut. κηρύξω: 1 aor. ἐκήρυξα. [inf. κηρύξαι RG Tr WH, κηρῦξαι LT; ef. Lipsius, Gramm. Untersuch. p. 32 sqq.; ΤᾺ Proleg. p. 101; W. § 6, 1 f. (see reff. s. v. ejpvé)]; Pass., pres. κηρύσσομαι:; 1 aor. éxnpvxOnv; 1 fut. κηρυχθήσομαι; (κήρυξ, q. v-); fr. Hom. down; Sept. for NYP i to be a herald ; to officiate as herald ; to proclaim after the manner of a herald; always with a suggestion of formality, gravity, and an authority which must be listened to and obeyed; a. univ. to publish, proclaim openly: something which has been done, Mk. vii. 36; τὸν λόγον, Mk. i. 45 (here joined with διαφημίζειν) ; foll. by indir. dise., Mk. v. 20; Lk. viii. 39; something which ought to be done, foll. by the inf. (cf. W. 322 (302); [B. § 141, 2]), Ro. ii. 21; Μωῦσῆν, the authority and precepts of Moses, Acts xv. 21; περιτομήν, the necessity of circumcision, Gal. v. 11. b. spec. used…
Read the full entry →κηρύσσω. In BGU IV. 1024, a curious papyrus codex of the end ο. iv/A.D. made up of various widely differing documents, we find in the account of a legal process 1:8 καιρύτδετε δὲ ἡ γυναικί, which apparently stands for κηρύττετε or κήρυττε δὲ τῇ γυναικί. On the form κηρύττω see Thumb Hellen, p- 79, and on the use of the verb in 1 Cor 9?? see Field Notes, p. 174, where any allusion to the office of the κῆρυξ in the public games is set aside in favour of a direct reference to the preaching of the Gospel. A new compound évexnpvéapev in the sense of ‘‘ we applied for tenders” is found in P Petr III. 41 verso? (Ptol.).
κηρύσσω (kērussō) — to preach.
κηρύσσω,
Attic dialect κηρύττω, Doric dialect κᾱρύσσω: imperfect ἐκήρυσσον [Refs 8th c.BC+]: future -ύξω [Refs 5th c.BC+], Doric dialect καρυξῶ [Refs]: aorist ἐκήρυξα [Refs 5th c.BC+], etc., Aeolic dialect participle καρύξαισα [Refs 5th c.BC+]perfect κεκήρῡχα (ἐπι-) [Refs 4th c.BC+]:—passive, future κηρυχθήσομαι [Refs 5th c.BC+]: aorist ἐκηρύχθην [Refs 5th c.BC+]: perfect κεκήρυγμαι [Refs 5th c.BC+]:—to be a herald, officiate as herald, κηρύσσων γήρασκε [Refs 8th c.BC+]
__b to be an auctioneer, [Refs 4th c.BC+]
2. make proclamation as a herald, λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, [Refs 8th c.BC+] proclamation was made.., [Refs 5th c.BC+]
κηρύσσω
kerusso
of uncertain affinity; to herald (as a public crier), especially
divine truth (the gospel):--preacher(-er), proclaim, publish.
κηρύσσω
v.
I proclaim, herald, preach
κηρύσσω kēryssō 61x
to publish, proclaim, as a herald, 1 Cor. 9:27; to announce openly and publicly, Mk. 1:4; Lk. 4:18; to noise abroad, Mk. 1:45; 7:36; to announce as a matter of doctrine, inculcate, preach, Mt. 24:14; Mk. 1:38; 13:10; Acts 15:21; Rom. 2:21
κηρύσσω to be a herald, officiate as herald, Il.; λαὸν κηρύσσοντες ἀγειρόντων let them convene the people by voice of herald, id. Il.; κήρυσσε, κῆρυξ Aesch., etc.:—impers., κηρύσσει (sc. ὁ κῆρυξ) he gives notice, proclamation is made, Xen.
c. acc. pers. to summon by voice of herald, Hom., Ar.
to proclaim as conqueror, Xen., etc.: to extol, Eur.
to call upon, invoke, Aesch., Eur.
c. acc. rei, to proclaim, announce, τί τινι Trag.:— to proclaim or advertise for sale, Hdt.; κ. ἀποικίαν to proclaim a colony, i. e. to invite people to join as colonists, Thuc.
to proclaim or command publicly, Lat. indicere, Aesch., Soph., etc.; τὰ κηρυχθέντα the public orders, Soph.
Verb-AAS-1S — Verb · aorist · active · subjunctive · first person · singularaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: first Number: Singular
61 occurrences in the New Testament, rendered 29 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 61 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 25 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 μὴ ἐπιτρέψῃς μηδὲ κήρυκι κηρῦξαι μηδὲ βραβευτῇ στεφανῶσαι τὸν ἐχθρόν, ἀλλ’ αὐτὸς παρελθὼν τὰ βραβεῖα καὶ τὸν φοίνικα ἀνάδος καὶ στεφάνωσον, εἰ θέλει, καὶ ταῖς ταινίαις ἀνάδησον καὶ κήρυξον αὐτὸς μεγάλῃ καὶ ἀρρήκτῳ φωνῇ κήρυγμα τοιοῦτον·
Ἐὰν δέ τις ἢ χρυσίον ἢ ἀργύριον εὕρῃ καθʼ ὁδόν, ἐπιζητήσας τὸν ἀπολωλεκότα καὶ κηρύξας τὸν τόπον ἐν ᾧ εὗρεν ἀποδότω, τὴν ἐκ τῆς ἑτέρου ζημίας ὠφέλειαν οὐκ ἀγαθὴν ὑπολαμβάνων.
πέρας γέ τοι διδάσκων τὸν Ἰσραὴλ καὶ τηλικαῦτα τέρατα καὶ σημεῖα ποιῶν ἐκήρυσσεν, καὶ ὑπερηγάπησεν αὐτόν.
ἐκ τῶν προτεθέντων πρὸς δικαιοδοσίαν ὀνομάτων καὶ μὴ ὑπακουσάντων Μέττιος Ῥοῦφος ἐκέλευσε τὸν κήρυκα κηρῦξαι· οἱ προτεθέντες ἐπʼ ἐμὲ καὶ μὴ ὑπακούσαντες ἴστωσαν, ὅτι πάλιν ἀναγορευθήσονται καὶ ἂν μηδὲ
δικάζεσθαι, ἀλλὰ ἄμεινον ἡγησάμεθα … παραγείνηται καὶ τὸ ἕτερον ἀνα … … τὸν κριτὴν κηρύξας τὸν ἀναχωρήσαντα … … ρ … … μήτε ἐκδίκου ἔχοι τῇ ἰδίᾳ
τὴν ὑπογραφήν. ἐνέτυχον πρὸ βήματος διὰ Ἀμμωνίου ῥήτορος τῇ κθ τοῦ αὐτοῦ μηνὸς καὶ ἐκηρύχθη ὁ ἀντίδικός μου πρὸ βήματος τρὶς καὶ οὐχ ὑπήκουσεν καὶ ὑπεμνημάτισαν.
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-ASN — Demonstrative pronoun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
D-ASN Part of Speech: Demonstrative pronoun Case: Accusative Number: Singular Gender: Neuter
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας
εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
The Greek word ἐξέρχομαι, transliterated as exerchomai, is built from the prefix ἐξ meaning 'out of' and the root ἔρχομαι meaning 'to come' or 'to go.' It generally means to go or come out of a place, and can also refer to escaping, departing, or proceeding. In the New Testament, it appears in various contexts, including the expulsion of demons and the release of prisoners.
ἐξ-έρχομαι,
[in LXX chiefly and very freq. for יצא, also for עלה ,בֹּוא, etc. ;]
depon.,
ἐξέρχομαι ; impf. eEnpyounv; fut. ἐξελεύσομαι; 2 aor. ἐξῆλθον, plur. 2 pers. ἐξήλθετε, 3 pers. ἐξῆλθον, and in LT Tr WH the Atex. forms (see ἀπέρχομαι, init.) ἐξήλGare (Mt. xi. 7, 8,9; xxvi.55; Mk. xiv. 48, ete.), ἐξῆλθαν (1 Jn. ii. 19; 2Jn. 7 [here Tdf. -Ao0v; 3 Jn. 7, ete.]); pe. ἐξελήλυθα;: plpf. ἐξεληλύθειν (Lk. viii. 38, ete.) ; Sept. for N¥? times without number ; to go or come out of; 1. properly; a. with mention of the place out of which one goes, or of the point from which he departs; a. of those who leave a place of their own accord: with the gen. alone, Mt. x.14 (1, Τ Tr WH insert ἔξω) ; Acts xvi. 39RG. foll. by ἐκ : Mk. v. 2; vii. 31; Jn. iv. 30; viii. 59; Acts vii. 3 sq.; 1 Co. v. 10; Rev. xviii. 4, ete. foll. by ἔξω with gen. — with addition of εἰς and ace. of place, Mt. xxi. 17; Mk. xiv. 68; or παρά with ace. of place, Acts xvi. 13; or πρός twa, ace. of pers., Heb. xiii.…
Read the full entry →ἐξέρχομαι. For this verb in its ordinary sense it is sufficient to cite P Oxy II. 282" (a complaint against a wife—a.D. 30-35) kata πέρ[α]ς ἐξῆλθε] kal ἀπηνέκαντο (/. —éyKavto) τὰ ἡμέτερα, ‘finally she left the house and they carried off my belongings,” 26. III. 472! (c. A.D. 130) ἀπὸ τῆς ἐκείνου οἰκίας ἐξεληλύθει, 25. 5287 (ii/a.D.) ἀφ᾽ ὡς ἐκξῆλθες (1. €E—) ἀπ᾽ ἐμοῦ πένθος ἡγούμην, ‘‘ever since you Jeft me I have been in mourning” (Edd.): cf. for the constr. with ἀπό, Lk 55. P Oxy I. 1128 (iii/iv A.D.) δήλωσόν por ἢ πλοίῳ éépx [et] ἢ ὄνῳ shows the verb followed by the instrumental dat.: cf. Jn 21%. For ἐξέρχομαι of the driving forth of demons, as in Mk 178 a/., cf. the magical P Par 5741248 (ili/A.D.) (= Selections, p. 114) ἔξελθε, Satpov,. . . Kal ἀπόστηθι ἀπὸ τοῦ 8(e)i(va), and for the verb followed by ἔπί cf. P Tebt 11. 283° (B.c. 93 or 60) ἐξελήλυθεν ἐπὶ τὴν + + μητέρα pov, “‘made…
Read the full entry →ἐξέρχομαι (exerchomai) — to go out.
ἐξέρχομαι,
future -ελεύσομαι (but in Attic dialect ἔξειμι (A) supplies the future, also imperfect ἐξῄειν): aorist 2 ἐξῆλθον, the only tense used in [Refs 8th c.BC+]:— go or come out of, with genitive loci, τείχεος, πυλάων, πόληος, [Refs 8th c.BC+]; ἐ. δωμάτων, χθονός, etc., [Refs 5th c.BC+]; of an actor, come out on the stage, [Refs 5th c.BC+]: absolutely, come forth, ἐ. καὶ ἀμῦναι [Refs 8th c.BC+]
__b rarely with accusative, ἐξῆλθον τὴν Περσίδα χώραν [LXX+5th c.BC+]
__c absolutely, march out, go forth, [Refs 5th c.BC+]
__d of an accused person, withdraw from the country to avoid trial, opposed to φεύγω, [Refs 4th c.BC+]
ἐξέρχομαι
exerchomai
from 1537 and 2064; to issue (literally or figuratively):--come
(forth, out), depart (out of), escape, get out, go (abroad, away,
forth, out, thence), proceed (forth), spread abroad.
see GREEK for 1537
see GREEK for 2064
ἐξέρχομαι
v.
I go out, come out
ἐξέρχομαι exerchomai 218x
to go or come out of; to come out, Mt. 5:26; 8:34; to proceed, emanate, take rise from, Mt. 2:6; 15:18; 1 Cor. 14:36; to come abroad, 1 Jn. 4:1; to go forth, go away, depart, Mt. 9:31; Lk. 5:8; to escape, Jn. 10:39; to pass away, come to an end, Acts 16:19
ἐξέρχομαι fut. -ελεύσομαι in attic ἔξειμι supplies the fut., as also the imperf. ἐξῄειν aor2 ἐξῆλθον Dep.:— to go or come out of, c. gen. loci, Hom., Hdt., etc.; of an actor, to come out on the stage, Ar.:—also c. acc., ἐξ. τὴν χώρην Hdt.:—absol. to go away, march off, Il.: also, to march out, go forth, ἐπί τινα Hdt.:—c. acc. cogn. to go out on an expedition, Xen.: to go through a work, Soph.
ἐξ. εἰς ἔλεγχον to stand forth and come to the trial, Eur.: to turn out so and so, Soph.
c. acc. rei, to execute, Thuc.
of Time, to come to an end, expire, Hdt., Soph.
of prophecies, dreams, events, to be accomplished, come true, Hdt.; ὀρθὸν ἐξ. to come out right, Soph.; μὴ ἐξέλθῃ σαφής lest he turn out a true prophet, id. Soph.
Verb-2RAI-1S — Verb · perfect · active · indicative · first person · singularperfect active indicative — a past action whose result still stands.
V-2RAI-1S Part of Speech: Verb Tense: second peRfect Voice: Active Mood: Indicative Person: first Number: Singular
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
220 occurrences in the New Testament, rendered 85 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 217 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 332 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.
"ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου“ (Gen.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
νῦν δὲ ὅ λέγει: τὰ φύλλα οὐκ ἀπορυήσεται, τοῦτο λέγει: ὅτι πᾶν ῥῆμα, ὃ ἐὰν ἐξελεύσεται ἐξ ὑμῶν διὰ τοῦ στόματος ὑμῶν ἐν πίστει καὶ ἀγάπῃ, ἔσται εἰς ἐπιστροφὴν καὶ ἐλπίδα πολλοῖς.
Σωκράτης Ἀθηνοδώρῳ καὶ Ἀμμωνίῳ ἀμφοτέροις χαίρειν. καλῶς ποιήσετε ἐξελθόντες εἰς Τιβεριανὴν στομώσαντες τὰ σιδήρια τῶν σκληρουργῶν. ἄχρηστα γὰρ πάντα τὰ σιδήρια ἅπαξ ἵνα
τιμιωτάτοις χαίρειν. καλῶς ποιήσετε ἐπεὶ οἱ σκληρουργοὶ λέγουσίν μοι ὅτι οὐχ εἰσερχόμεθα ἔσω στομῶντες ἐξελθόντες στομώσατε. καὶ γράφετε ἡμᾶς ἀργεῖν. ἐκ δύο τὸ … ἓν δρᾶ, ἵνα στομώσητε ἢ
σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ ἆρον αὐτῶν τὴν πρόφασιν μετὰ δύο σφυροκόπων Μα … Μωνισπος