Mark 11:4 — Word Study
N1904καὶ ἀπῆλθον δὲ καὶ εὗρον τὸν πῶλον δεδεμένον πρὸς τὴν θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
BSAand they departedaperchomai▸ [away, departed] nowde andkai foundehuriskō▸ the coltpōlos [a young donkey, a foal] tieddeō■✻ [bound, fastened] atpros theho doorthura [an entrance, a threshold] outsideexō [outward, in the open air] byepi theho streetamphodon△ [a public road, a meeting place] andkai they untiedluō▸ [loosed, set free] it.autos
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | |
| ἀπῆλθον | they departed | Verb, second aorist, active |
| δὲ | now | Conjunction |
| καὶ | and | Conjunction |
| εὗρον | found | Verb, second aorist, active |
| τὸν | the | |
| πῶλον | colt | Noun, accusative, singular |
| δεδεμένον | tied | Verb, perfect, passive |
| πρὸς | at | Preposition |
| τὴν | the | Article, accusative, singular |
| θύραν | door | Noun, accusative, singular |
| ἔξω | outside | Adverb |
| ἐπὶ | by | Preposition |
| τοῦ | the | Article, genitive, singular |
| ἀμφόδου | street | Noun, genitive, singular |
| καὶ | and | Conjunction |
| λύουσιν | they untied | Verb, present, active |
| αὐτόν. | it. | Personal pronoun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they went and found the colt outside in the street, tied at a doorway. They untied it, |
| KJV | And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. |
| ASV | And they went away, and found a colt tied at the door without in the open street; and they loose him. |
| YLT | And they went away, and found the colt tied at the door without, by the two ways, and they loose it, |
| WEB | They went away, and found a young donkey tied at the door outside in the open street, and they untied him. |
| BBE | And they went away and saw a young ass by the door outside in the open street; and they were getting him loose. |
Where they part company is ἀπῆλθον — see How Translations Differ.
The sentence is structured with a main clause followed by descriptive phrases that provide context and detail about the actions taking place.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbἀπέρχομαι
The sentence as the grammar sees it Open the tree ›
1 of 18 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 11:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Triumphal Entry Preparationgenerated
Mark 11:4 describes the moment when Jesus' disciples are sent to retrieve a colt for His triumphant entry into Jerusalem. This event fulfills prophecy and signifies Jesus' authority as He approaches the city. The colt, tied at a doorway, symbolizes the preparation for His arrival, demonstrating both obedience and the unfolding of God's plan as foretold in Scripture.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 21:6–7 | So the disciples went and did as Jesus had directed them. |
| 2 | Matthew 26:19 | So the disciples did as Jesus had directed them and prepared the Passover. |
| 3 | Luke 19:32–34 | So those who were sent went out and found it just as Jesus had told them. |
| 4 | John 2:5 | His mother said to the servants, “Do whatever He tells you.” |
| 5 | Hebrews 11:8 | By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, without knowing where he was going. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — δέω, deōgenerated
The perfect passive participle δεδεμένον is derived from δέω, meaning 'to bind' or 'to tie.' Here, it indicates that the colt is in a state of being tied, emphasizing its readiness for release.
The passive form suggests that the colt is not merely tied by its own action but has been bound by someone else. This detail adds to the narrative's tension, as the disciples are about to untie it for Jesus.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase used is tied, which is also reflected in the KJV and ASV. These versions maintain the straightforward meaning of δεδεμένον.
However, the Douay-Rheims opts for bound, which carries a similar meaning but emphasizes the action of binding rather than the state of being tied. This slight variation highlights the different nuances translators may choose.
Sentence Structuregenerated
The verse comprises a main clause led by the verb ἀπῆλθον, they departed, followed by a series of phrases: an infinitive phrase detailing what they found, a prepositional phrase indicating the location, and a participial phrase describing the colt's condition.
The structure is typical of Greek prose, where the main verb governs the actions and descriptions that follow, allowing for a fluid narrative that connects the disciples' actions with their purpose.
Septuagint Backgroundgenerated
θύρα — door — is used in the Septuagint to translate the Hebrew word for entrance or threshold, indicating a significant point of access, much like the doorway mentioned in this verse.
ἔξω corresponds to the Hebrew term for outside, reinforcing the physical location of the colt and its readiness for use, which is a common theme in both the Old and New Testaments.
In plain words — the whole versegenerated
Mark 11:4 describes how Jesus' disciples went to find a colt that was tied outside a doorway. They untied it to bring it to Jesus, following His instructions. This act is part of the preparations for Jesus' entry into Jerusalem, fulfilling the prophecy of the coming King.
Frequently Asked Questionsgenerated
The colt being tied indicates it was secured for a purpose, and its release signifies the unfolding of Jesus' plan for His entry into Jerusalem.
Jesus rode a colt to fulfill the prophecy about the Messiah coming to Jerusalem in humility, as seen in Zechariah 9:9.
The doorway represents a point of transition, marking the colt's readiness to be brought into the narrative of Jesus' triumphant entry.
The act of riding a colt into Jerusalem fulfills the prophetic vision of a King coming in peace, as foretold in the Old Testament.
Reflection Questionsgenerated
- How can I recognize moments when God is preparing something for me, just as He prepared the colt for Jesus?
- In what ways can I be obedient to God's instructions in my life, like the disciples were?
- What does it mean for me to 'untie' or release something that has been bound in my life?
- How can I prepare my heart for Jesus' arrival in my life, similar to the preparations made in this passage?
The early church on this verse — how the Fathers read it
Several early church Fathers reference this passage to discuss the significance of Jesus' entry into Jerusalem and the fulfillment of prophecy.
And the prophecy, "He shall be the expectation of the nations," signified that there would be some of all nations who should look for Him to come again. And this indeed you can see for yourselves, and be convinced of by fact.Early Church Fathers on Mark 11 →
“His disciples did not understand this at first; but when Jesus was glorified, then they remembered that this had been written of him and had been done to him,” that is, when he had manifested the power of his resurrection.… In short,Early Church Fathers on Mark 11 →
And going, they found the colt tied outside the gate at the crossroads, and they untied it. The colt is rightly found outside the gate at the crossroads. The gate, indeed, is He who says: I am the gate for the sheep.Early Church Fathers on Mark 11 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Mark 11:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they went their way,.... The two disciples went to the village, where Christ sent them, without objecting any difficulties that might present, in the execution of these orders: and found the colt
Read John Gill on Mark 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he
Read Robert Jamieson on Mark 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. Ver. 4.
Read John Trapp on Mark 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Without in a place where two ways met.—Each touch is characteristic of St. Mark, and implies personal observation on the part of his informant. The colt was at the door—outside, not inside, the court-yard; it was not at “a place,” but at “the place,” as we speak of “the cross-roads,” where two ways met.
Read Charles John Ellicott on Mark 11 →CambridgeThe Cambridge Bible for Schools and Colleges4. in a place where two ways met] So Wyclif, “in þe meeting of tweye weyes,” following the Vulgate bivium. The word in the original thus rendered denotes (1) any road that leads round a place, a street, or a crooked lane; (2) a block of houses surrounded by streets; (3) the quarter of a town = Lat. vicus. Here it means the passage round the house. They went and found the ass tied at the door, and the colt with her, not in the highway, but in a back way or alley, which went round the house. Observe the minuteness of the circumstances specified. The Apostles would find the colt tied; it had never been ridden; it would be found not in the courtyard, but outside, at the door of the house; not…
Read Cambridge on Mark 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Where two ways met — Some understand by this the fork of a road; but it more properly signifies a street or thoroughfare. The original word signifies “a circular or winding way,” as the streets of ancient towns generally were.
Read Daniel Denison Whedon on Mark 11 →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
So they went and found the colt outside in the street, tied at a doorway. They untied it,
They went away, and found a young donkey tied at the door outside in the open street, and they untied him.
So they went and found a colt outside in the street, tied at a doorway. They untied it,
So they went and found a colt tied at a door, outside in the street, and untied it.
Tyndale line
And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
And they went away, and found a colt tied at the door without in the open street; and they loose him.
And they went away, and found a colt tied at the door without in the open street; and they loose him.
And they went, and found the colt tied by the door without, in a place where two ways met; and they loose him.
And they went their way, and found a colt tyed by the doore without, in a place where two wayes met, and they loosed him.
Strictly literal
And they departed, and found a colt bound to the door without at the crossway, and they loose him.
And they went away, and found the colt tied at the door without, by the two ways, and they loose it,
And they went away, and found the colt tied at the door outside, by the two ways, and they loose it,
They went away and found a colt tied at a door outside on the open street, and they untied it.
From the Latin
And going their way, they found the colt tied before the gate without, in the meeting of two ways: and they loose him.
Simplified
So they set off, and found a colt tied to a door, out on the street, and they untied it.
And they went away and saw a young ass by the door outside in the open street; and they were getting him loose.
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 abeuntes invenerunt pullum ligatum ante januam foris in bivio : et solvunt eum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܙܠܘ ܐܫܟܚܘ ܥܝܠܐ ܕܐܣܝܪ ܥܠ ܬܪܥܐ ܠܒܪ ܒܫܘܩܐ ܘܟܕ ܫܪܝܢ ܠܗ
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 ἀπῆλθον — καὶ εὗρον — πῶλον δεδεμένον πρὸς — θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
The standard critical text of the New Testament.
καὶ ἀπῆλθον — καὶ εὗρον — πῶλον δεδεμένον πρὸς — θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
The previous edition, still widely cited.
καὶ ἀπῆλθον — καὶ εὗρον — πῶλον δεδεμένον πρὸς — θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
The Society of Biblical Literature edition, freely licensed.
καὶ ἀπῆλθον — καὶ εὗρον — πῶλον δεδεμένον πρὸς — θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἀπῆλθον — καὶ εὗρον — πῶλον δεδεμένον πρὸς — θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
An independent critical text built from the oldest witnesses then known.
καὶ ἀπῆλθον — καὶ εὗρον — πῶλον δεδεμένον πρὸς — θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
A recent critical edition following documentary evidence closely.
— ἀπῆλθον δὲ καὶ εὗρον — πῶλον δεδεμένον πρὸς τὴν θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
The reading of the majority of surviving manuscripts.
— ἀπῆλθον δὲ καὶ εὗρον τὸν πῶλον δεδεμένον πρὸς τὴν θύραν ἔξω ἐπὶ τοῦ ἀμφόδου καὶ λύουσιν αὐτόν.
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 |
|---|---|---|
| καὶ and | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| δὲ now | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| τὸν the | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| τὴν the | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
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 11:4
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
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 ἀπέρχομαι (i.e., *aperchomai*) means to go away or depart, and can imply both leaving a place and arriving at another. It is used in various contexts, including literal departures and metaphorical senses, such as following someone. Notably, some lexicographers disagree on whether it can mean to return, with Thayer suggesting it does not inherently carry that meaning.
ἀπ-έρχομαι,
[in LXX chiefly for הלךְ;]
to go away, depart (also, in late writers, with "perfective" force, to arrive at a destination, the thought being carried on to the goal; M, Pr., 111 f., 247; MM, s.v.);
absol.: Mt 13:25, al.; ptcp., ἀπελθών, used pleonastically with other verbs as in Heb. (Dalman, Words, 21), Mt 13:28, al.;
ἀπ-έρχομαι ; fut. ἀπελεύσομαι (Mt. xxv. 46; Ro. xv. 28; W. 86 (82)); 2 aor. ἀπῆλθον (ἀπῆλθα in Rev. x. 9 [where RG Tr -θον], ἀπῆλθαν LT Tr WH in Mt. xxii. 22; Rev. xxi. 1, 4 [(but here WH txt. only), ete., and WH in Lk. xxiv. 24]; cf. W. § 13,1; Mullach p. 17 sq. [226]; B. 39 (34); [.Soph. Lex. p. 38; Tdf. Proleg. p. 123; WH. App. p. 164 sq.; Kuenen and Cobet, N. T. p. lxiv.; Scrivener, Introd. p. 562; Collation, ete., p. liv. sq.]); pf. ἀπελήλυθα (Jas. i. 24); plpf. ἀπεληλύθειν (In. iv. 8) ; [fr. Hom. down]; to go away (fr. a place), to depart; 1. properly, a. absol.: Mt. xiii. 25; xix. 22; Mk. v. 20; Lk. viii. 39; xvii. 23; Jn. xvi. 7, ete. Ptep. ἀπελθών with indic. or subj. of other verbs in past time to go (away) and ete.: Mt. xiii. 28,46; xviii. 30; xxv. 18, 25; xxvi. 36; xxvii. 5; Mk. vi. 27 (28), 37; Lk. v.14. Ὁ. with specification of the place into which, or of the person to…
Read the full entry →ἀπέρχομαι occurs in a special sense in the affectionate letter of Philonides to his father the “‘ architect’ Cleon, P Petr II. 13 (19)? (middle of iii/B.c.) (=Witkowski?, p. 19), ζῶντός σου καὶ εἰς θεοὺς ἀπελθόντος. So, much later, in the beautiful simplicity of a Christian epitaph, Preisigke 1190: Tahoat ἐβίωσεν Parr I, qa ἀπέχω εἴκουσι ὀκτώ, γ(ίνονται) (ἔτη) KH His λαμπρὰν (sc. γῆν) ἀπῆλθεν ---ἃ striking contrast to the monotonous ἄωρε χαῖρε on the pagan tombs of the young. of the word, it is sufficient to cite P Par 32°* (B.c. 162) γινώσκετε, ἀφ᾽ οὗ ἀφ᾽ ὑμῶν ἀπελήλυθα, μὴ ἐσχολα[κέν]αι For the ordinary use A.D.) πρὶν οὖν ἀπέλθῃς πρὸς Χαιρήμονα, ἀνά(βαινεὶ πρός pe, ἵνα σοι ἀποτάξομαι. It inay be noted that “‘in later times the idea of the word goes forward to the goal” (Usener, Pe/agiaLegenden, p. 49). So in Pelagia, p. 75) ἀπήλθαμεν ἐν τῇ μεγάλῃ ἐκκλησίᾳ, “ we arrived at the great…
Read the full entry →ἀπέρχομαι (aperchomai) — to go away.
ἀπέρχομαι,
future -ελεύσομαι (Attic dialect future ἄπειμι): perfect -ελήλυθα: aorist -ῆλθον:— go away, depart from, with genitive, πάτρης[Refs 8th c.BC+] cease from tears. [Refs 5th c.BC+]
2. with εἰς, implying departure from one place and arrival at another, ἀ. ἐς τὰς Σάρδις[Refs 5th c.BC+]; ἀ. ἐπ᾽ οἴκου depart homewards, [Refs 5th c.BC+]; ἀπῆλθεν ὅθεν.. went back to the place whence he came, [Refs 5th c.BC+]
3. absolutely, [Refs 5th c.BC+]; ταχεῖ᾽ ἀπέρχεται (i.e. ἡ νόσος) [Refs 5th c.BC+]; κᾷτ᾽ ὀφλὼν ἀ. [Refs 5th c.BC+]; ἄπελθε τουτονὶ λαβών take him and be off! [Refs 5th c.BC+]
4. with participle, ἀ. νικῶν come off conqueror, [Refs 1st c.AD+]
ἀπέρχομαι
aperchomai
from 575 and 2064; to go off (i.e. depart), aside (i.e. apart) or
behind (i.e. follow), literally or figuratively:--come, depart, go
(aside, away, back, out, ... ways), pass away, be past.
see GREEK for 575
see GREEK for 2064
ἀπέρχομαι
v.
I come or go away from, depart, return
ἀπέρχομαι to go away, depart from, c. gen., Hom., attic; ἀπό or ἐκ τόπου Thuc.
when used with εἰς, departure from one place and arrival at another is implied, ἀπ. ἐς Σάρδις Hdt., etc.
absol. to depart, id. Hdt., Thuc., etc.: to depart from life, Anth.
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
119 occurrences in the New Testament, rendered 44 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 117 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 69 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.
ἦλθον, ἀπῆλθον, ἐφάνησαν, ἀπεπήδησαν, πρὶν καταληφθῆναι βεβαίως ἀπέπτησαν.
οὐ γὰρ ἦν αὐτοῖς εἰς Αἴγυπτον ἀπελθεῖν μὴ μετὰ τῶν ἐπαγγελιῶν ἀπερχομένοις, καὶ τοῦ πάθους οὖν χείρονος καθʼ ἑκάστην ἡμέραν γινομένου καὶ τῶν υἱῶν δεομένων οὐκ εἶχεν, ὅ τι χρήσαιτο τοῖς παροῦσιν.
ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων: Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν: ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη: Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ̓ εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ:…
Ασ· παραγενομένου γὰρ τοῦ πλοίου ἐπὶ τὸν ὅρμον καὶ τῶν παρʼ αὐτοῦ κωλυσάντων κενὸν ἀπῆλθεν. ἀξιοῦμεν οὖν σε, ἐπειδὴ οὐθʼ ἡμῖν ἐκποιεῖ ἀποδημεῖν οὔτʼ ἐκείνωι ἐνθάδε παραγενέσθαι, γράψαι αὐτῶι
σοι. ἐλήλυθεν γὰρ Τεύφιλος Ἰουδαῖος λέγων ὅτι ἤχθην εἰς γεωργίαν καὶ βούλομαι πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ
εἰς τὴν πόλιν καὶ ποίησον … τας καλοὺς τεσσαράκοντα , ἐπεὶ βουλεύομαι εἰς πόλιν ἀπελθεῖν χάριν τοῦ μικροῦ καὶ χάριν ἐκείνου τοῦ μετεώρου ἕως πεντεκαιδεκάτης τοῦ ἐνεστῶτος μηνὸς Χύακ,
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word εὑρίσκω (i.e., *heuriskō*) means 'to find' and can refer to both literal and figurative discoveries. It encompasses a range of meanings from locating something after a search to acquiring knowledge or understanding. In the New Testament, it appears in various contexts, such as finding people or truths (e.g., Matthew 7:7). The entries do not show significant disagreement.
εὑρίσκω,
[in LXX chiefly for מצא, also for נשׂג hi., etc. ;]
to find, with or without previous search: absol., opp. to ζητέω, Mt 7:7, 8 Lk 11:9, 10; c. acc., Mt 2:8, Mk 1:37, Ac 13:22, II Ti 1:17, al.; pass., οὐχ εὑ., of disappearance, He 11:5, Re 16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, v. Mayor, ICC, in l.), II Pe 3:10, WH, R, mg. Metaph.…
Read the full entry →εὑρίσκω ; impf. εὕρισκον (Mk. xiv. 55 [RG ΤΊ; Lk. xix. 48 [RG‘I’]; Acts vii. 11 [exe. Tr WH]) and more rarely ηὕρισκον (cf. Kiihner § 343, i. 825 sq. [esp. Veitch s. v. fin. ] and reff. under evdoxéw) ; fut. εὑρήσω; pf. εὕρηκα; 1 aor. εὕρησα (which aor., unknown to the earlier Grks., occurs in Aesop. f. 131 [f. 41 ed. Furia, p. 333 ed. Cor.]; Maneth. 5, 137 and in Byzant. writ.; cf. Lob. ad Phryn. p. 721; W. 86 (82); [cf. B. 36 (31)]), Rev. xviii. 14 Ree. ; 2 aor. εὗρον, 1 pers. plur. in Alex. form | WH. App. Ρ. 164; B. 39 (34); W. § 13,1 (see ἀπέρχομαι) | εὕραμεν, Lk. xxiii. 2 T Tr WH, 3 pers. plur. εὗραν, Lk. viii. 35 Tr WH; Acts v. 10 Tr (in Sept. often εὕροσαν) ; Pass., pres. εὑρίσκομαι ; impf. 3 pers. sing. εὑρίσκετο, Heb. xi. 5 RG, ηὑρίσκετο 1, Τ Tr WH, (cf. Bleek and Delitzsch ad loe. [Veitch u. 5.7); 1 aor. εὑρέθην ; fut. εὑρεθήσομαι ; 2 aor. mid. εὑρόμην and later εὑράμην (Heb.…
Read the full entry →εὑρίσκω. P Hib I. 485 (B.c. 255) οὐ γὰρ εὑρίσκω ἐν τοῖς βιβλίοις, “for I cannot find the entry in the books” (Edd.), P Tebt I. 58° (B.c. 111) εὑρήκαμεν δὲ τὸν ἐπιδεδωκότα τὸ ὑπόμνηίμα), P Oxy IIT. 53218 (ii/A.D.) καὶ γὰρ ἐν Iladpe τότε σε εὗρον, P Iand 81 (ii/A.D.) ἐὰν τὸ χυτρί]ον εὕρωι (for form cf. Mayser Gr. p. 134 f.), διαπέμψ[ομαι διὰ το]ῦ ὀνολάτου dpep(pve[s: cf. for the passive P Rein 111} (B.c. 111) διὰ τὸ τοῦτον ἐκπεπτωκέναι Kal μὴ εὑρίσκεσθαι, ‘because this man has left the country and is not to be found,” P Oxy IV. 743% (B.C. 2) καὶ εὑρέθη μήτε εἰληφὼς μήτε δεδωκώ(ς), “it was discovered that he had neither received nor paid anything,” and P Giss I. 47* (Hadrian) λείαν ἄξια εὑρῆσθαι. For a weaker sense, as in Mt 2737 a/., see P Tebt II. 3305 (ii/A.D.) παραγενομένου εἰς τὴν κώμην εὗρον τὴν οἰκίαν μου σεσυλημένην, P Gen I. 54%! (iv/A.D.) ἀπελθόντων ἡμῶν ἐκεῖσαι εὑρήκαμεν τὸν…
Read the full entry →εὑρίσκω (ehuriskō) — to find/meet.
εὑρίσκω,
imperfect ηὕρισκον or εὕρ- [Refs 5th c.BC+]: future εὑρήσω [Refs 5th c.BC+]: aorist 2 εὗρον [Refs 8th c.BC+]; 3rd.pers. plural εὕροσαν [LXX+1st c.AD+]; Epic dialect infinitive εὑρέμεναι [Refs 8th c.BC+]: later aorist 1 εὕρησα [Refs 4th c.AD+]; εὗρα variant in [NT+2nd c.AD+]: perfect εὕρηκα [Refs 5th c.BC+], perfect imperative 2nd pers. singular εὕρηκε [Refs 4th c.BC+]:—middle, future εὑρήσομαι [Refs 5th c.BC+]: aorist 2 εὑρόμην [Refs 8th c.BC+]: aorist 1 εὑράμην [NT+8th c.BC+]:—passive, future εὑρεθήσομαι [Refs 5th c.BC+]: aorist 1 ηὑρέθην or εὑρέθην [Refs 5th c.BC+], etc.: perfect ηὕρημαι or εὕρ- [Refs 8th c.BC+] has only aorist active and middle, except ἔθ᾽ εὑρίσκω (variant{ἐφευρίσκω}) [Refs 8th c.BC+]: the augment is seldom found in Papyri, ηὕρισκεν [Refs 3rd c.BC+]; never in those of [Refs 4th c.BC+]:—find, εὗρεν δ᾽…
Read the full entry →εὑρίσκω
heurisko
heuro hyoo'-ro, which
(together with another cognate form)
heureo hyoo-reh'-o is used for it in all the tenses
except the present and imperfect
to find (literally or figuratively):--find, get, obtain, perceive,
see.
εὑρίσκω
v.
I find
εὑρίσκω heuriskō 176x
to find, to meet with; Mt. 18:28; 20:6; to find out, to detect, discover, Lk. 23:2, 4, 14; to acquire, obtain, win, gain, Lk. 1:30; 9:12; to find mentally, to comprehend, recognize, Acts 17:27; Rom. 7:21; to find by experience, observe, gather, Rom. 7:18; to devise as feasible, Lk. 5:19; 19:48
εὑρίσκω to find, Hom., etc.:—c. part. to find that, Hdt.; and in Pass., ἢν εὑρεθῆις δίκαιος ὤν Soph.
c. inf., εὕρισκε πρῆγμά οἱ εἶναι found that the thing for him was, Hdt.
to find out, discover, Hom., etc.; cf. εὕρημα II:—so in Mid. to find out for oneself, Od.
to devise, invent, Aesch., etc.:—Mid., τὰ δ᾽ ἔργα τοὺς λόγους εὑρίσκεται deeds make themselves words, i. e. speak for themselves, Soph.
to find, get, gain, procure, Pind., Soph., etc.:—Mid. to get for oneself, bring on oneself, κακὸν εὕρετο Od.; αὐτὸς εὑρόμην πόνους Aesch.
of merchandise, to find a purchaser, to fetch, earn, πολλὸν χρυσίον εὑροῦσα having fetched a large sum, Hdt.; ἀποδίδοται τοῦ εὑρόντος sells for what it will fetch, Xen.
Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
177 occurrences in the New Testament, rendered 56 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 176 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 253 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.
ἅμα τῇ πρώτῃ γενέσει τὰς εἰς τὸ ζῆν παρασκευὰς ἁπάσας εὗρεν ἄνθρωπος, εἰς διδασκαλίαν τῶν ἔπειτα, μόνον οὐκ ἄντικρυς βοώσης τῆς φύσεως, ὅτι μιμούμενοι τὸν ἀρχηγέτην τοῦ γένους ἀπόνως καὶ ἀταλαιπώρως ἐν ἀφθονωτάτῃ τῶν ἀναγκαίων εὐπορίᾳ διάξουσιν.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
καὶ ὅταν γένηται οὕτως, ἄγει ὁ βαστάζων τὸν τράγον εἰς τὴν ἔρημον καὶ ἀφαιρεῖ τὸ ἔριον καὶ ἐπιτίθησιν αὐτὸ ἐπὶ φρύγανον τὸ λεγόμενον ῥαχήλ, οὗ καὶ τοὺς βλαστοὺς εἰώθαμεν τρώγειν ἐν τῇ χώρᾳ εὑρίσκοντες: οὕτω μόνης τῆς ῥαχοῦς οἱ καρποὶ γλυκεῖς εἰσιν.
r … Ζήνωνι χαίρειν. περὶ ὧν μοι ἐνετείλω περί τε τοῦ γαυνάκου καὶ οὐχ εὑρήκαμεν, οὐδὲ γνάφαλλα ὡσαύτως. χαλκοῦς οὔ φησι ὁ δεῖνα λαβεῖν εἰς τὸ φόρετρον τοῦ ὀρόβου.
καθότι ἔγραψας, ἀπεστάλκαμεν κομίζοντα Ζωίλον ἐρίφους δεδαρμένους β, ὄρτυγας λδ, περιστεριδεῖς δὲ οὐκ ἠδυνάσθημεν εὑρεῖν παρευρέσει ἡιτινιοῦν. περὶ τῶν σχαδόνων εἴπαμεν Νέστωι. ἀπέσταλκεν οὖν τῆι κϛ, ὡς αὐτὸς ἔφη.
r Δημοκράτης Ζήνωνι χαίρειν. τὰ σκήνεια τῆς σκηνῆς εὕρηκα βεβρωμένα, ἑωράκην δὲ ἐν τοῖς Δημέου καὶ παρʼ Ἑλένωι ἰτέινα ὀρθὰ καὶ ἐπιτήδεια. καλῶς
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.
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word πῶλος (i.e., *pōlos*) means 'foal' or 'colt,' specifically referring to the young of a horse or an ass. It appears in the New Testament in relation to the colt of an ass, notably in passages like Matthew 21:2 and Mark 11:2. The term can also denote young animals more generally and has poetic uses for young girls or boys.
πῶλος, του, ὁ (in class. Grk. ἡ also), [Lat. pullus, O. H. G. folo, Eng. foal; perh. allied with παῖς ; cf. Curtius § 387]; 1. a colt, the young of the horse: so very often fr. Hom. down. 2. univ. α young creature: Ael. v. ἢ. 4, 9; spec. of the young of various animals; in the N. T. of a young ass, an ass’s colt: Mt. xxi. 2,5,7; Mk. xi. 2, [3 Limrg.], 4,5, 7; Lk. xix. 30, 33, 35; Jn. xii. 15, (also in Geopon.); Sept. several times for ‘vy; for τῇ δ a female ibex, Prov. ν. 19.
πῶλος. For πῶλος = ““ foal,” ““ colt,’”’ of an ass, as in the NT, cf. P Lille I. 8° (iii/B.c.) ὄνους θηλείας B καὶ πώλους B. In P Oxy IX. 12221 (iv/a.D.) the writer instructs his son—8és τῷ ἀδελφῷ ᾿Αμῴζμ)ωνιανῷ τὸν πῶλον elva ἐνεχθῇ μοι, “give your brother Ammonianus the colt that it may be brought to me.
πῶλος (pōlos) — colt.
πῶλος, ὁ
and ἡ, foal, whether colt or filly, [Refs 8th c.BC+]; νεοζυγὴς π. [Refs 4th c.BC+]; κριθῶντα π. [Refs]; ὁ ἔτι ἀδάμαστος π. [Refs 5th c.BC+]; ἵπποι π., opposed to ἵπποι τέλειοι, [Refs 5th c.BC+]
2. any young animal: of the elephant, [Refs 4th c.BC+]; κάμηλος π. [Refs 2nd c.AD+]; of the dog, [Refs 2nd c.AD+]; ass, [NT]; ὄνοι π. [Refs 3rd c.BC+]; pullet, [Refs 2nd c.AD+]
3. in Poets, in feminine, young girl, maiden, [Refs 6th c.BC+]: less frequently masculine, young man, [Refs 4th c.BC+]
II. a Corinthian coin, from the figure of Pegasus upon it, [Refs 5th c.BC+]
III. ἱερὸς π. Ἴσιδος, title of priest in Egypt, [Refs 2nd c.BC+]; π. alone, of a priest of Demeter and Persephone, [Refs 4th c.BC+]
πῶλος
polos
apparently a primary word; a "foal" or "filly", i.e. (specially), a
young ass:--colt.
πῶλος, ου, ὁ
n.m.
a colt, young ass
πῶλος πῶλος, ὁ, ἡ, a foal, young horse, whether colt or filly, Hom.: in Poets generally for ἵππος, Soph., etc.
a young animal, a puppy, Anth.
in Poets, in fem., a young girl, maiden, like δάμαλις, μόσχος, πόρτις, Lat. juvenca, Eur.:—more rarely masc., a young man, Aesch.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
12 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πάρες ρ καὶ ν διὰ πύλης Βακχιάδος Ἡρακλείωι εἰσάγωντι ὄνον πυρρὸν πῶλον ἕνα, γίνεται ὄνος α. ἔτους δ Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος … ἑπτακαιδεκάτῃ,
Οὐεσπασιανῷ Γεμέλλῳ οὐετρανῷ ὡς ἐτῶν κ οὐλὴ ἀντικνημίοις ἀμφοτέροις, πεπρακέναι αὐτῷ τὸν ὁμολογοῦντα ὄνον πῶλον ἄβολον λευκόν, τοῦτον τοιοῦτον ἀναπόρριφον καὶ ἀπέχειν τὸν ὁμολογοῦντα παρὰ τοῦ Λουκίου τὴν συμπεφωνημένην
τετελώνηται διὰ πύλης Φιλοπάτορος τῆς καὶ Θεαγένους ἑκατοστὸν καὶ πεντηκοστὸν Σώτας ἐξάγων ὀρόβου πῶλον ἕνα . ἔτους ιζ Τίτου Αἰλίου Ἀντωνίνου Καίσαρος τοῦ κυρίου Θὼθ
δέω (deō) means to bind or tie, with applications that range from literal binding (like tying an animal) to metaphorical uses (such as binding by obligation or law). In the New Testament, it appears in contexts involving physical restraint, like binding captives (e.g., Matthew 27:2), as well as spiritual or legal bindings, such as marriage (Romans 7:2). The lexicons do not show significant disagreement.
δέω : [fut. δήσω] ; 1 aor. ἔδησα ; pf. ptep. δεδεκώς (Acts xxii. 29) ; Pass., pf. δέδεμαι ; 1 aor. inf. δεθῆναι (Acts xxi. 33); Sept. chiefly for 0%; [fr. Hom. down] ; to bind, tie, fasten; 1. prop.: τί, εἰς δεσμάς, Mt. xiii. 30 [Tr WH br. G prob. om. εἰς, ef. B. 150 (131) ; W. 225 (211) ]; ὀθόνη τέσσαρσιν ἀρχαῖς δεδεμ. a sheet bound by the four corners (to the sky), Acts x. 11 (GL T Tr WH om. δεδεμ. kai); an animal, to prevent it from straying about, ὄνος δεδεμένη, πῶλος δεδεμένος, Mt. xxi. 2; Mk. xi. 2; Lk. xix. 30; with πρὸς τ. θύραν added, Mk. xi. 4; with ace. of pers. to bind, to fasten with chains, to throw into chains : ᾿ ἀγγέλους, Rev. ix. 14; a madman, πέδαις καὶ ἁλύσεσι, Mk. y. 3 sq.; captives, Mt. [xii. 29]; xiv. 3; xxii. 13; xxvii. 2; Mk. [iii. 27]; vi.17; xv.1; Jn. xviii.12; Acts ix. 14; xxi. 11; xxii. 29; Rev. xx. 2; Pass., Mk. xv.7; Jn. xviii. 24; Acts ix. 2, 21 (in the…
Read the full entry →δέω. With Lk 13!® where demoniac power ‘binds’ the sufferer from curvature of the spine, cf. the use of the verb to describe the “binding” power of curses: Sy/2 8091 (iv/iii B.c.) ἔδησα τὰς [xe]ipas Kal τοὺς πόδας καὶ [τὴ]ν γλῶσσαν καὶ τὴν ψυχ[ή]ν κτλ. Dittenberger remarks that καταδέω (2.3) is commoner in this cursing formula: he cites another aefx7o in almost the same phrases. Other examples of the verb are P Fay 108! (c. A.D. 171) ἔδησαν ἡμᾶς σὺν καὶ τῷ μαγδωλοφύλακι, ‘bound us along with the guard of the watch-tower,” said of thieves, P Oxy X. 12947 (ii/iiiA.D.) ἱμάντα δεδεμένον els τὸ πανάριον καλόν, ‘Sa good strap tied to the basket” (Edd.). By. P Oxy IV. 705%! (A.D. 200-2) τ[ὸ] ὅμοιον δὴ καὶ ἐ[π]ὶ τούτου φυλαχθήσεται, “the same rule shall be observed in this case also” (Edd.), 74. VI. 8994 (A.D. 200) od δή χάριν, “for which reason,’’ 74. 907!® (A.D. 276) λέγω δὴ τῇ Διδύμῃ, ‘to…
Read the full entry →δέω (deō) — to bind.
δέω,
__B [Refs 4th c.BC+]: future δεήσω [Refs 5th c.BC+]: aorist ἐδέησα [Refs 8th c.BC+]: perfect δεδέηκα [Refs 5th c.BC+]:—middle, future δεήσομαι [Refs 5th c.BC+], Doric dialect δεοῦμαι [Refs 5th c.BC+]; later -ηθήσομαι [LXX+1st c.AD+]: aorist ἐδεήθην [Refs 5th c.BC+]: perfect δεδέημαι [Refs 5th c.BC+]:—lack, miss, stand in need of, with genitive, ἐμεῖο δὲ δῆσε.. ἀλκτῆρα γενέσθαι [Refs 8th c.BC+]; παραδείγματος τὸ παράδειγμα αὐτὸ δεδέηκεν [Refs 5th c.BC+]
__B.2 frequently in Attic dialect, πολλοῦ δέω I want much, i.e. am far from, mostly with infinitive present, πολλοῦ δ. ἀπολογεῖσθαι I am far from defending myself, [Refs 5th c.BC+]; παρὰ μικρὸν ἐδέησα ἀποθανεῖν variant in [Refs 5th c.BC+] I am far from it, [Refs…
δέω
deo
a primary verb; to bind (in various applications, literally or
figuratively):--bind, be in bonds, knit, tie, wind. See also 1163,
1189.
see GREEK for 1163
see GREEK for 1189
δέω
v.
I bind
δέω deō 43x
to bind, tie, Mt. 13:30; 21:2; to bind, confine, Mt. 27:2; 14:3; to impede, hinder, 2 Tim. 2:9; to bind with infirmity, Lk. 13:16; to bind by a legal or moral tie, as marriage, Rom. 7:2; 1 Cor. 7:27, 39; by impl. to impel, compel, Acts 20:22; in NT to pronounce or declare to be binding or obligatory, or, to declare to be prohibited and unlawful, Mt. 16:19; 18:18
Verb-RPP-ASM — Verb · perfect · passive · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-RPP-ASM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Accusative Number: Singular Gender: Masculine
44 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 43 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 43 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.
οὐκοῦν οὗτοι μὲν ὥσπερ δεδεμένα καὶ καθειργμένα ἐκτήσαντο ἀγαθά, ἕτεροι δ’ εἰσὶν οἳ λελυμένοις καὶ ἀφέτοις καὶ ἐλευθέροις ἐχρήσαντο πᾶσι τὰς εἰς ἐπίδειξιν ὕλας ἀφθονωτάτας προσλαβόντες·
οἰνοχόος τοῦ βασιλέως καὶ σφόδρα αὐτῷ τιμώμενος κατʼ ὀργὴν δεδεμένος καὶ συνδιαφέρων τῷ Ἰωσήπῳ τὰς πέδας συνηθέστερος αὐτῷ μᾶλλον ἐγένετο καί, συνέσει γὰρ ἐδόκει αὐτὸν προύχειν, ὄναρ ἰδὼν ἐξέθετο παρακαλῶν δηλοῦν εἴ τι σημαίνει, μεμφόμενος ὅτι τοῖς…
τῷ γὰρ ἀρχιερεῖ ἴδιαι λειτουργίαι δεδομέναι εἰσίν, καὶ τοῖς ἱερεῦσιν ἴδιος ὁ τόπος προστέτακται, καὶ Λευΐταις ἴδιαι διακονίαι ἐπίκεινται: ὁ λαϊκὸς ἄνθρωπος τοῖς λαῖκοῖς προστάγμασιν δέδεται.
1 … δεω … … ος ἄρουραι δ 𐅵 δ … εως δ … φ … ἄρουραι
μεν πυρροβαδίου· ἑτέρου δὲ σκύλακος … υτω ἐτετραφήκειν· λοιπὸν παρακληθεὶς … … ητις αὐτὸν ἔδησεν τῶν ἐκεῖ. ἐὰν δὲ … θη γ’ ἐρχομένου … … ψον
βοηθὸς τοῦ πράγματος ἀλλὰ καὶ ἀγαθὸς κυβερνήτης, υἱὸν πατρὶ χαριζόμενος. ἐὰν δέ πως … δησης χρ … … … ὥρας οὔσης τοῦ καταπλεῦσαι δήλωσόν μοι καὶ τάχιόν σοι ἐλεύσομαι.
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
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-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
θύρα (i.e., *thura*) means 'door' or 'gate' and can refer to both literal and metaphorical openings. It appears in various contexts in the New Testament, such as the door of a house (Matthew 6:6) and metaphorically as an opportunity (Acts 14:27). The word is derived from a primary root and is used in both classical and biblical Greek, often to signify access or entrance.
θύρα, -ας, ἡ,
[in LXX chiefly for פֶּתַח, also for דַּל, דֶּלֶת, etc.;]
a door: κλείειν (ἀποκ-) τὴν θ., Mt 6:6, Lk 13:25; pass., Mt 25:10, Lk 11:7, Jo 20:19, 26, Ac 21:30; ἀνοίγειν, Ac 5:19; pass., Ac 16:26, 27; κρούειν, Ac 12:13; διὰ τῆς θ., Jo 10:1, 2; πρὸς τὴν θ., Mk 1:33 11:4 (WH om. τήν), Ac 3:2; τὰ πρὸς τὴν θ., the space by…
Read the full entry →θύρα, -as, ἡ, (fr. θύω to rush in, prop. that through which a rush is made; hence Germ. Thiir [Eng. door ; Curtius § 8197), [fr. Hom. down], Sept. for ΠῚ and na, sometimes also for 1j:w; α (house) door; [in plur. i. q. Lat. fores, folding doors; ef. W. 176 (166); B. 24 (21); ef. πύλη]; a. prop.: κλείειν etc. τὴν 6., Mt. vi. 3; LK. xiii. 25; pass., Mt. xxv. 10; Lk. xi. 7; Jn. xx. 19, 26; Acts xxi. 30; ἀνοίγειν, Acts y. 19; pass. Acts xvi. 26 sq.; κρούειν, Acts xii. 13; διὰ τῆς 6. Jn. x. 1 54. ; πρὸς τὴν θ., Mk. i. 33; xi. 4 [Tr WHom. τήν; cf. W. 123 (116)]; Acts ili. 2; τὰ πρὸς τὴν 6. the vestibule [so B. § 125, 9; al. the space or parts at (near) the door], Mk. li. 2; πρὸς τῇ 6. Jn. xviii. 16; ἐπὶ τῇ 6. Acts v. 9; πρὸ τῆς 6. Acts xii. 6; ἐπὶ τῶν θυρῶν, Acts v. 23 [RG πρό]. Ὁ. θύρα is used of any opening like a door, an entrance, way or passage into: ἡ θ. τοῦ μνημείου, of the tomb, Mt.…
Read the full entry →θύρα. For this common noun see P Petr II. το(2}}} (c. mid. iii/B.C.) γενομένου pov πρὸς τῆι θύραι τοῦ στρατηγίου, ‘‘when I had reached the door of the strategus’ office” (Ed.), P Ryl IL. 127% (A.p. 29) κοιμωμένου μου ἐπὶ τῆς θύρας οὗ καταγείνομαι οἴκου, ‘‘as I was sleeping at the door of the house which I inhabit” (Edd.), BGU II. 59778 (a.p. 75) μὴ ἀφέτωσαν τὴν θύραν, ἡνίκα κλιστὴ (1 κλειστὴ) ἦν. In P Petr II. 13(16)!8 (B.c. 258-3) ἀρθήτωσαν αἱ θύραι, the reference is to the raising of the sluice-gates of the canals: cf. τό. IIT. 44(3)8 ἀνοιχθήτω οὖν ἡ θύρα. In leases the restoration of existing doors and keys is frequently laid down as a condition, perhaps because doors were often detachable and might readily come to harm, e.g. P Oxy III. 50233 (A.D. 164) where the tenant is to deliver up certain buildings --αθαρὰ ἀπὸ κοπρίων Kal ds παρείληφεν θύρας καὶ κλεῖς πάντων τῶν τόπων, ‘free…
Read the full entry →θύρα (thura) — door.
θύρα [ῠ],
Ionic dialect θύρη, ἡ, Ionic dialect genitive plural θυρέων [Refs 7th c.BC+]:— door, [Refs 8th c.BC+]: frequently in plural of double or folding doors, θ. δικλίδες [Refs 8th c.BC+]; ἡ δεξιὰ θ. the right valve, [Refs]; θ. μονόθυρος [Refs]; θύραι λίθιναι (including the framework) [Refs]; θύραι αὔλειαι, see at {αὔλειο; ἡ θ. ἡ εἰς τὸν κῆπον φέρονσα} [Refs 4th c.BC+]; rarely for πύλαι, gates, [Refs 1st c.AD+]; of the carceres in the Roman circus, barriers, [Refs 5th c.BC+]; τὴν θ. βαλανοῦν, μοχλοῦν, bar the door, [Refs 5th c.BC+]; θύραν κόπτειν, πατάσσειν, κρούειν, knock, rap at the door, [Refs 5th c.BC+]; ἀράττειν, ἐπαράξαι, [Refs 5th c.BC+]; τὴν θ. ἀνοιγνύναι open it, see at {ἀνοίγνυμ; ὦσαι} push it open, [Refs 5th c.BC+]; μικρὸν ἐνδοῦναι open it a little, [Refs 8th c.BC+]; ἐπί or παρὰ Πριάμοιο θύρῃσι at Priam's door, i.e. before his dwelling…
Read the full entry →θύρα
thura
apparently a primary word (compare "door"); a portal or entrance (the
opening or the closure, literally or figuratively):--door, gate.
θύρα, ας, ἡ
n.f.
a door, opportunity
θύρα thura 39x
a door, gate, Mt. 6:6; Mk. 1:33; an entrance, Mt. 27:60; in NT met. an opening, occasion, opportunity, Acts 14:27; 1 Cor. 16:9; meton. a medium or means of entrance, Jn. 10:7, 9
θύρα a door, Hom., mostly in pl. double or folding doors, in full δικλίδες θύραι Od.: θύρην ἐπιτιθέναι, to put to the door, opp. to ἀνακλίνειν, Il.; so, τὴν θ. προστιθέναι Hdt.; ἐπισπάσαι Xen.; θύραν κόπτειν, πατάσσειν, κρούειν, Lat. januam pulsare, to knock, rap at the door, Ar., Plat.; metaph., ἐπὶ ταῖς θύραις at the door, i. e. close at hand, Xen.
from the Eastern custom of receiving petitions at the gate αἱ τοῦ βασιλέως θύραι became a phrase, βασιλέως θύραις παιδεύονται are educated at court, id. Xen.; αἱ ἐπὶ τὰς θύρας φοιτήσεις dangling after the court, id. Xen.
proverb., γλώσσῃ θύραι οὐκ ἐπίκεινται (cf. ἀθυρόστομος) Theogn.; ἐπὶ θύραις τὴν ὑδρίαν to break the pitcher at the very door, = "there's many…
Read the full entry →Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
dor: Most commonly the rendering of Hebrew pethach, "doorway," deleth, "door" proper (the two distinguished in Ge 19:6), or of Greek thura, which represents both meanings. The door proper was usually of wood, frequently sheeted with metal, sometimes of one slab of stone, as shown in excavations in the Hauran. It turned on pivots (the "hinges" of Pr 26:14) working in sockets above and below, and was provided with a bolt (2Sa 13:17) or with lock and key (Jud 3:23). The doorway was enclosed by the stone threshold (1Ki 14:17), the two doorposts on either side, and the lintel above (
→ Posts of, sprinkled with the blood of the paschal lamb Ex 12:22
→ The law to be written on De 11:20
→ Hinges for Pr 26:14
→ Made of gold 1Ki 7:50
→ Doors of the temple made of two leaves, cherubim and flowers carved upon, covered with gold 1Ki 6:31-35
40 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 39 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 108 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δὲ πρόσταξις διὰ τῶν τῆς στρατιᾶς γραμματέων γίνεται, ὅταν ὁ πόλεμος ἐγγὺς καὶ ἐπὶ θύραις ὢν ἤδη τυγχάνῃ·
Ταῦτα τοῦ θεοῦ κρίναντος περὶ τῶν Σοδομιτῶν Ἅβραμος θεασάμενος τρεῖς ἀγγέλους, ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ Μαμβρῆ παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό τε καὶ παρʼ αὐτῷ καταχθέντας παρεκάλει ξενίας μεταλαβεῖν.
ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, αἱ ἐντολαὶ τῆς διδαχῆς, αὐτὸς ἐν ἡμῖν προφητεύων, αὐτὸς ἐν ἡμῖν κατοικῶν, τοὺς τῷ θανάτῳ δεδουλωμένους ἀνοίγων ἡμῖν τὴν θύραν τοῦ ναοῦ, ὅ ἐστιν στόμα, μετάνοιαν…
καὶ τόκους, καὶ Ἥρωνα τόν ποτε ἡγούμενον τόκους ἐτῶν β δραχμὰς ρκ. καὶ τὰς θύρας ἐπιστησάτωσαν οἱ τέκτονες· πέμπω δέ σοι τὰ σχοινία. τὰς δὲ ὠλένας τοῦ ἐλαιουργίου διπλᾶς
Σερήνῳ Ἡρᾶτος καὶ Παψάιτι Ἰγνατίου καὶ μετόχοις πράκτορσιν ἀργυρικῶν κώμης Φιλαδελφίας Ἀντᾶς οὐετρανὸς ὑπὲρ θυρῶν καὶ ναυβίου δραχμὰς εἴκοσι
σὲ τὸν Στοτοῆτιν. καὶ μετὰ τὸν χρόνον παραδώσω τὸ ἐλαιουργεῖον καθαρὸν σὺν ταῖς ἐνεστώσαις θύραις καὶ κλεισί, ἐὰν φαίνηται μισθῶσαι. Ἅρπαλος ὡς ἐτῶν μ οὐλὴ ἀντικνημίῳ δεξιῷ. ἔτους κβ
The Greek word ἔξω (i.e., *exo*) is an adverb meaning 'outside' or 'without.' It can function adverbially or as a preposition with the genitive, indicating location or exclusion. The New Testament uses it in contexts such as being outside a house (e.g., Mt 12:46) or referring to those outside the Christian community (e.g., 1 Cor 5:12). It also appears in various phrases indicating motion or absence.
ἔξω
adv.
(< ἐξ),
[in LXX for חוּץ ;]
outside, without;
adverbially: Mt 12:46, Mk 3:31 11:4, Lk 8:20, Jo 18:16, al.; c. art., ὁ ἔ., he who is without; metaph., in pl., οἱ ἔ., of those outside the Church, I Co 5:12, 13, Col 4:5 (Lft., in l), I Th 4:12; ὁ ἔ. ἄνθρωπος, II Co 4:16; αἱ ἔ. πόλεις, Ac 26:11;
ἔξω, adv., (fr. ἐξ, as ἔσω and εἴσω fr. ἐς andeis); 1. without, out of doors; a. adverbially: Mk. xi. 4; joined with verbs: ἑστάναι, Mt. xii. 46,47 [WH txt. om. the vs.]; Mk. iii. 31; Lk. viii. 20; xiii. 25; Jn. xviii. 16; xx. 11 [Lehm. om.]; καθῆσθαι, Mt. xxvi. 69; or with some other verb declaring that the person without is doing something, Mk. iii. 31. Preceded by the art. ὁ ἔξω, absol. he who is without, prop. of place; metaph., in plur., those who do not belong to the Christian church [ οἵ. Bp. Lghtft. on Col. as below; Mey. on Mk. as below]: 1 Co. v. 12, 13; Col. iv. 5; 1 Th.iv.12; those who are not of the number of the apostles, Mk. iv. 11[ (ef. Meyer) WH umrg. ἔξωθεν, q. v-]. With a noun added: ai ἔξω πόλεις, foreign, Acts xxvi. 11; ὁ ἔξω ἄνθρωπος, the outer man, i. 6. the body (see ἄνθρωπος, 1 e.), 2 Co. iv.16. Ὄ. it takes the place of a prep. and is joined with the gen.…
Read the full entry →ἔξω (exō) — out/outside(r).
ἔξω,
adverb of ἐξ, as εἴσω of εἰς:
I. of Place,
I.1. with Verbs of motion, out or out of, ἔ. ἰών [Refs 8th c.BC+]; ἔ. τοὺς χριστιανούς (i.e. φέρε) [Refs 2nd c.AD+]
I.1. b as preposition, with genitive, ἔ. χροὸς ἕλκε [Refs 8th c.BC+]; ἔ. or γῆς ἔ. βαλεῖν, [Refs 8th c.BC+] sailing outside the H., [Refs 5th c.BC+]
I.2. without any sense of motion, outside, [Refs 8th c.BC+]; τὸ ἔ. the outside, [Refs 5th c.BC+]; τὸ ἔ. τῶν ὀμμάτων their prominency, [Refs 5th c.BC+]; τὰ ἔ. things outside the walls or house, [Refs 5th c.BC+]; external things, [Refs 5th c.BC+]; τὰ ἔ. πράγματα foreign affairs, [Refs 5th c.BC+]; οἱ ἔ. those outside, [Refs]; of exiles, [Refs 5th c.BC+] (but in NT, the heathen, [NT+5th c.BC+]; ἡ ἔ. θάλασσα, opposed to ἡ εἴσω, [Refs 2nd c.AD+]; ἔ. τὴν χεῖρα ἔχειν keep one's arm…
ἔξω
exo
adverb from 1537; out(-side, of doors), literally or
figuratively:--away, forth, (with-)out (of, -ward), strange.
see GREEK for 1537
ἔξω
Adv
without, outside
ἔξω exō 63x
can function as an improper prep., without, out of doors; Mt. 12:46, 47; ὁ, ἡ, τὸ ἔξω, outer, external, foreign, Acts 26:11; 2 Cor. 4:16; met. not belonging to one’s community, Mk. 4:11; 1 Cor. 5:12, 13; out, away, from a place or person, Mt. 5:13; 13:48; as a prep., out of, Mk. 5:10
ἔξω adverb of ἐξ, as εἴσω of εἰς of Place
with Verbs of motion, out, ἔξω ἰών Od.; χωρεῖν ἔξω Hdt., etc.:—c. gen. out of, Hom., etc.:—c. acc., ἔξω τὸν Ἑλλήσποντον outside the H., Hdt.
without any sense of motion, like ἐκτός, outside, without, Od.: τὸ ἔξω the outside, Thuc.; τὰ ἔξω things outside the walls, id. Thuc.; τὰ ἔξω πράγματα foreign affairs, id. Thuc.;— οἱ ἔξω those outside, id. Thuc. (in NTest. the heathen); —ἡ ἔξω θάλασσα, the Ocean, opp. to ἡ ἐντός (the Mediterranean sea), Hdt.:—c. gen., οἱ ἔξω γένους Soph.; ἔξω τοξεύματος, ἔξω βελῶν out of shot, Thuc., Xen.; ἔξω τινὸς εἶναι to have nothing to do with it, Thuc.; ἔξω τοῦ φρονεῖν out of one's senses, Eur.:—proverb., ἔξω τοῦ πηλοῦ αἴρειν πόδα to keep clear of difficulties, Aesch.; πημάτων ἔξω πόδα ἔχειν id.…
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
65 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 62 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 69 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.
διὰ τοῦτο καὶ „Μωυσῆς ἔξω τῆς παρεμβολῆς πήγνυσι τὴν ἑαυτοῦ σκηνήν, μακρὰν ἀπὸ τῆς παρεμβολῆς, καὶ ἐκλήθη σκηνὴ μαρτυρίου“ (Exod.
οὔτε γὰρ αὐτῷ ποτʼ ἂν γενέσθαι νοῦν ἀγαθὸν τῷ νομοθέτῃ ταύτης ἀπολειπομένῳ τῆς θέας, οὔτε τῶν γραφησομένων εἰς ἀρετῆς λόγον οὐδὲν ἀποβήσεσθαι τοῖς λαβοῦσιν, εἰ μὴ πρὸ παντὸς ἄλλου διδαχθεῖεν, ὅτι πάντων πατήρ τε καὶ δεσπότης ὁ θεὸς ὢν καὶ πάντα…
διὰ ζῆλος ʼΛαρὼν καὶ Μαριὰμ ἔξω τῆς παρεμβολῆς ηὐλίσθησαν.
ἀκινδύνων, τῶν εἰς ἑτέρους λόγους πρὸς διοίκησιν τελουμένων ὄντων πρὸς ἐμὲ τὸν μεμισθωμένον. οὐχ ἕξω δὲ κοινωνὸν οὐδὲ μίσθιον γενόμενον τῆς ὠνῆς ὑποτελῆ, ἐξουσίας σοι οὔσης ἑτέροις μεταμισθοῦν, ὁπότε
vestiges Ἐξω Ψεῦρ Γάιος Οὐαλέριος Πάτρων ο … εἰς ἀνοικοδομὴν τάφου ἀρούρης ιϛ λβ … οἱ
τῶν εἰς ἑτέρους λόγους πρὸς διοίκησιν τελουμένων ὄντων πρὸς ἐμὲ τὸν Ἀνθέστιον Καπιτωλεῖνον. οὐχ ἕξω δὲ κοινωνὸν οὐδὲ μίσθιον γενόμενον τῆς ὠνῆς ὑποτελῆ, δώσω δὲ καὶ ὑπὲρ διπλώματος ἵππων
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
907 occurrences in the New Testament, rendered 46 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 886 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSN — Article · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
T-GSN Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἄμφοδον (amphodon) is derived from ἀμφί (around) and ὁδός (way or road), referring to a street or a road that encircles an area, such as a block of houses. It appears in the New Testament in Mark 11:4 and Acts 19:28, indicating its usage in both a literal and a more general sense of a neighborhood or quarter.
ἄμφοδον, -ου, το
(< ἀμφί, ὁδός),
[in LXX for אַרְמְנוֹן (Je 17:27 30:10 49:27)*;]
prop., a road around anything (RV, the open street): Mk 11:4, Ac 19:28, WH, mg.†
ἄμφοδον, -ov, τό, (ἀμφί, ὁδός), prop. a road round anything, @ street, [Hesych. ἄμ φ οδα- ai ῥύμαι. ἀγυιαί. δίοδοι (al. διέξοδοι διορυγμαί, al. ἡ πλατεία) ; Lex. in Bekk. Anecdota i. p. 205, 14 "Audodov: ἡ ὥσπερ ἐκ τετραγώνου Soph. Lex.; Wetst. on 28 (where see Tdf.’s xxx. 16 (xlix. 27), and διαγεγραμμένη ὁδός. For exx. see Mk. 1. ο.; cod. D in Acts xix. note) |]: Mk. xi.4. (Jer. xvii. 27; in Grk. writ.)
ἄμφοδον. This word is quoted by LS from Aristophanes and Hyperides, in both cases only as cited by later writers. Its appearance in Mark (114) and the 8-text of Acts (1928 D etc.) is in accord with its frequency in the papyri of the Roman age, e.g. PST 35° (a. Ὁ. 101) ἀἸναγίραφό(μενος) ἐ]π᾽ ἀμφόδ(ου) pol vpiov], P Fay 284 (a.p. 150-1) (= Selections, p. 81) Tacovxaplov τῆς Avda ἀπὸ ἀἸμφόδου “Eppovdaxfs. Grenfell and Hunt translate the word ‘‘ quarter,” vicus. A large number of these are named, and residents are registered in the ἀπογραφαί as ἀπ᾽ ἀμφόδου ᾿Απολλωνίου Ἱερακίου and the like, or ἀπὸ Μακεδόνων with ἀμφόδου omitted. Cf. νὼ 528, τοὺς ἐν τῶι ἀνφόδωι τετάχ(θ)αι ἀπὸ τοῦ πύργου τοῦ τῆς ᾿Αγαθῆς Τύχης ἕως τοῦ τῆς Εἰὐετηρίας, where Dittenberger defines & as ‘‘ pars oppidi domibus inter se contingentibus exaedificata, quae undique viis circumdatur.” On its gender cf. Mayser Gr. p. 261…
Read the full entry →ἄμφοδον (amphodon) — street.
ἄμφοδον, τό,
street, [NT+5th c.BC+]; = compitum, [Refs]
II. block of houses surrounded by streets, [Refs 4th c.BC+]: hence, ward, quarter of a town, [LXX+3rd c.BC+], etc.:—also ἄμφοδος, ἡ, [LXX+2nd c.AD+]
ἄμφοδον
amphodon
from the base of 297 and 3598; a fork in the road:--where two ways
meet.
see GREEK for 297
see GREEK for 3598
ἄμφοδον, ου, τό
n.n.
a street, quarter, block
ἄμφοδον amphodon 1x
pr. a road leading round a town or village; the street of a village, Mk. 11:4*
ἄμφοδον ὁδός a road round houses, a street, NTest.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
stret.
See CITY.
Street
The street called “Straight” at Damascus (Acts 9:11) is “a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city.” In Oriental towns streets are usually narrow and irregular and filthy (Ps. 18:42; Isa. 10:6). “It is remarkable,” says Porter, “that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their ‘straight streets’ running through the centre of the city, and lined with stately rows of columns. The most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.”, Through Samaria, etc.
The streets of a modern Oriental town present a great contrast to those with which we are familiar, being generally narrow, tortuous and gloomy, even in the best towns. Their character is mainly fixed by the climate and the style of architecture, the narrowness being due to the extreme heat, and the gloominess to the circumstance of the windows looking for the most part into the inner court. The street called "Straight," in Damascus, (Acts 9:11) was an exception to the rule of narrowness: it was a noble thoroughfare, one hundred feet wide. divided in the Roman age by colonnades into three avenues, the central one for foot passengers, the side passages for vehicles and horsemen going in different directions. The shops and warehouses were probably collected together into bazaars in ancient as in modern times. (
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.
καὶ Ἑρμαίῳ βασιλικῷ γραμματεῖ τῆς αὐτῆς μερίδος … παρὰ Εὐδύμου … τοῦ Ἰσιδώρου ἀπὸ ἀμφόδου … Ἰσιδώρου … Βουταφίου
των περὶ Ε … μη τὸν τοῦ Ἀντήνορος Κάστωρ Ἀρτεμιδώρου τοῦ Ἡλιοδώρου ἀπὸ ἀμφόδου … ἐπὶ τοῦ αὐτοῦ ἀμφόδου οὗ ἠγόρασε παρὰ Ζμαράγδου … ἐνγενοῦς … ειυ τιμῆς
εἰς τὸν Κορνήλιον Σερη … … του … εν … … ἡμερ … … ἀμφόδου Διονυσίου τόπων αρ … … … … … στ … αστης μη
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
λύω (luō) means to loosen, unbind, or release, and can refer to both literal and figurative contexts. It applies to objects, animals, and people, as well as concepts like laws and relationships. In the New Testament, it is used in various ways, such as releasing individuals from bondage (John 11:44) or breaking laws (Matthew 5:19). The word encompasses a wide range of meanings, including dissolve, destroy, and annul.
λύω,
[in LXX for פּתח, נתר hi., etc.;]
to loose, unbind, release: of things, Mk 1:7, Lk 3:16, al.; of beasts, Mt 21:2, Lk 13:15, al.; of persons, Jo 11:44, Ac 22:30; of Satan, Re 20:3, 7; metaph., of the marriage tie, I Co 7:27; of one diseased, Lk 13:16; of release from sin, Re 1:5, WH, R, txt. (v.s. λούω).
Read the full entry →λύω. With the use of λύω in Rev 5? τίς ἄξιος ἀνοῖξαι τὸ βιβλίον kal λῦσαι τὰς σφραγῖδας αὐτοῦ ; cf. P Oxy IV. 71519 (A.D. 131) κατὰ διαθήκην τὴν Kal λυθεῖσαν τῶι LB (ἔτει) ᾿Αδριανοῦ Καίσαρος τοῦ κυρίου, ‘in accordance with a will which was opened in the 12th year of Hadrianus Caesar the lord ” (Edd.), and similarly BGU 1. 326411 (a.p. 194) kal ἀνεγνώσθησαν τῇ αὐτῇ ἡμέρᾳ ἐν ἣ Kal ἡ διαθήκη ἐλύθη. In P Oxy XII. 1473° (A.D. 201) ἥτις συνγραφὴ ἐλύθη τῷ διελθόντι ς (ἔτει) μηνὶ Θώθ, the reference is to the “discharge” of a marriage-contract, a usage which lends point to the verb in I Jn 3°. For Ave, “‘set at naught,” ‘‘ break,” as in Mt 519, Jn 778, see Sy// 479 (iii/B.c.) where certain regulations are followed by the threat—*! ἐὰν δέ τις τούτων τι λύηι, κατάpatos ἔστω. With ‘‘ breaking’ the Sabbath we may compare λύειν τὰ πένθη, “to go out of mourning,” Sy// 879! (end of iii/B.c.), In P Fay…
Read the full entry →λύω (luō) — to loose.
λύω,
poetry imperative λῦθι [Refs 5th c.BC+]future λύσω [ῡ] [Refs 8th c.BC+]: aorist ἔλῡσα [Refs]: perfect λέλῠκα [Refs 5th c.BC+], etc.:— passive, perfect λέλῠμαι [Refs 8th c.BC+], etc.: pluperfect ἐλελύμην [ῠ] [Refs 8th c.BC+], etc.: aorist ἐλύθην, Epic dialect λύθην [ῠ] [Refs 5th c.BC+]: future λῠθήσομαι [Refs 5th c.BC+]aorist passive λύμην [ῠ] [Refs 8th c.BC+]; λύτο [ῠ[Refs]; λύντο [Refs]: also 3rd.pers. singular optative perfect λελῦτο [Refs 8th c.BC+]:—middle, future λύσομαι [Refs 8th c.BC+]: aorist ἐλυσάμην [Refs]perfect passive λέλῦμαι in middle sense, [Refs 4th c.BC+]future λύσομαι in passive sense, (δια-) [Refs 5th c.BC+]—Homer uses all tenses except perfect active, present and future passive [In present and imperfect ῡ always in Attic dialect, ῠ mostly in Epic dialect, though [Refs 8th c.BC+] has ῡ twice, ἔλῡεν [Refs 8th c.BC+]; also in…
Read the full entry →λύω
luo
a primary verb; to "loosen" (literally or figuratively):--break (up),
destroy, dissolve, (un-)loose, melt, put off. Compare 4486.
see GREEK for 4486
λύω
v.
I loose, untie, release, destroy
λύω lyō 42x
to loosen, unbind, unfasten, Mk. 1:7; to loose, untie, Mt. 21:2; Jn. 11:44; to disengage, 1 Cor. 7:27; to set free, set at liberty, deliver, Lk. 13:16; to break, Acts 27:41; Rev. 5:2, 5; to break up, dismiss, Acts 13:43; to destroy, demolish, Jn. 2:19; Eph. 2:14; met to infringe, Mt.…
Read the full entry →λύω Dep. Orig. sense, to loose:
of things, to loosen, unbind, unfasten, ζωστῆρα, θώρηκα Il.; ἀσκὸν λ. to untie a skin (used as a bottle), Od.; λ. ἡνίαν to slack the rein, Soph.; λ. γράμματα to open a letter, Eur.; στόμα λ. to open the mouth, id. Eur.; λ. ὀφρύν to unfold the brow, id. Eur., etc.:—Mid., ἐλύσατο ἱμάντα undid her belt, Il.; λύσασθαι τρίχα to unbind one's hair, Bion.
of living beings,
of horses, etc., to undo, unyoke, unharness, Hom.; Mid., λύεσθαι ἵππους ὑπ᾽ ὄχεσφι to unyoke one's horses, Il.
of men, to loose, release from bonds or prison, from difficulty or danger, Hom., Att:—Mid. to get one loosed or set free, Hes.
of prisoners, to release on receipt of ransom (ἄποινα), hold to ransom, release, Hom.; λύειν τινὰ ἀποίνων on payment of ransom, Il.:—Mid. to release by…
Verb-PAI-3P — Verb · present · active · indicative · third person · pluralpresent active indicative — an action in progress.
V-PAI-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Plural
44 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 42 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 13 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.
τί γὰρ ἦν τὸ „ἐκχεῶ τὴν ψυχήν μου ἐναντίον κυρίου“ ἢ σύμπασαν αὐτὴν ἀνιερώσω, δεσμὰ μὲν οἷς πρότερον ἐσφίγγετο, ἃ περιῆψαν αἱ τοῦ θνητοῦ βίου κεναὶ σπουδαί, πάντα λύσας, προαγαγὼν δὲ ἔξω καὶ τείνας καὶ ἀναχέας τοσοῦτον, ὡς καὶ τῶν τοῦ παντὸς ἅψασθαι…
λύσας τε τὸν Συμεῶνα ἐτημέλει συνεσόμενον τοῖς ἀδελφοῖς.
ὅθεν ἐλύετο πᾶσα μαγεία καὶ πᾶς δεσμὸς ἠφανίζετο κακίας: ἄγνοια καθῃρεῖτο, παλαιὰ βασιλεία διεφθείρετο θεοῦ ἀνθρωπίνως φανερουμένου εἰς καινότητα ἀϊδίου ζωῆς: ἀρχὴν δὲ ἐλάμβανεν τὸ παρὰ θεῷ ἀπηρτισμένον.
ὑπὸ τοῦ προγεγραμμένου πατρὸς Πετεσούχου καταλειφθησομένων. ὑπογραφεῖς τῆς ὁμολογούσης καὶ τοῦ ἐπιγραψαμένου αὐτῆς κυρίου Λυσᾶς Διδύμου ὡς ἐτῶν μζ οὐλὴ ποδὶ ἀριστερῶι καὶ Θέων Ἥρωνος ἐτῶν νθ οὐλὴ γόνατι
σφραγῖδος, ταῖς ὅλαις ἀρούραις να ὡς πρόκειται, ὕστερον δὲ μεθʼ ἣν ἐποιησάμεθα κατασπορὰν Λυσᾶς τις Ἀπολλωνίου προσελθὼν ταῖς σημαινομέναις ἀρούραις η ὡς ἀγεωργήτοις οὔσαις ὑπέστη αὐτῶν ἐκφόρια τελέσειν
χόρτου δέσμην σαπρὰν ἐκ δραχμῶν ιβ καὶ μικρὰν δέσμην καὶ χόρτον σαπρὸν καὶ ὅλον λελυμένον ὡς σκύβαλον. Σαβῖνος ὁ Ψελλὸς ὁ ἀπὸ Ψινάχεος τὸν μετʼ ἐσοῦ εἰς πόλιν ἤνεγκε
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-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular 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