Mark 13:33 — Word Study
N1904Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
BSAdo take heed,blepō▸ [take heed, watch] do watchagrupneō▸ [keep awake, pray] andkai do pray;proseuchomai▸ notou you knoweidō■ forgar whenpote [at what time, in what moment] theho timekairos [the right time, the opportune moment] is.eimi▸ [arrive, occur]
| Greek | English | Parsing |
|---|---|---|
| Βλέπετε, | do take heed, | Verb, present, active |
| ἀγρυπνεῖτε | do watch | Verb, present, active |
| καὶ | and | Conjunction |
| προσεύχεσθε· | do pray; | Verb, present, no voice stated |
| οὐκ | not | Particle, negative |
| οἴδατε | you know | Verb, perfect, active |
| γὰρ | for | Conjunction |
| πότε | when | Particle, interrogative |
| ὁ | the | Article, nominative, singular |
| καιρός | time | Noun, nominative, singular |
| ἐστιν. | is. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be on your guard and stay alert! For you do not know when the appointed time will come. |
| KJV | Take ye heed, watch and pray: for ye know not when the time is. |
| ASV | Take ye heed, watch and pray: for ye know not when the time is. |
| YLT | Take heed, watch and pray, for ye have not known when the time is; |
| WEB | Watch, keep alert, and pray; for you don’t know when the time is. |
| BBE | Take care, keep watch with prayer: for you are not certain when the time will be. |
Where they part company is Βλέπετε — see How Translations Differ.
The sentence is structured with a main command followed by a reason, emphasizing the need for alertness.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
subjectὁ
verbβλέπω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Mark 13:33
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 Olivet Discoursegenerated
Mark 13:33 falls within Jesus' teaching on the end times, where He emphasizes the importance of being alert and prepared for His return. He cautions His disciples that they do not know the exact timing of these events, urging them to maintain a state of readiness, much like a servant waiting for their master to return. This theme of vigilance is echoed throughout the Gospels, reminding believers of the need to stay spiritually awake.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 13:23–35 | So be on your guard; I have told you everything in advance. |
| 2 | Mark 14:37–38 | Then Jesus returned and found them sleeping. “Simon, are you asleep?” He asked. “Were you not able to keep watch for one hour? |
| 3 | Matthew 24:42–44 | Therefore keep watch, because you do not know the day on which your Lord will come. |
| 4 | Matthew 25:13 | Therefore keep watch, because you do not know the day or the hour. |
| 5 | Matthew 26:40–41 | Then Jesus returned to the disciples and found them sleeping. “Were you not able to keep watch with Me for one hour?” He asked Peter. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — Βλέπετε, blepōgenerated
The verb Βλέπω (i.e., *blepo*) means 'to see' or 'to look at.' It encompasses both physical sight and metaphorical perception, indicating awareness and attention. The imperative form here calls for the disciples to actively pay attention to their surroundings and spiritual state.
In this context, it implies a deeper vigilance beyond mere observation; it suggests a proactive stance in guarding against spiritual complacency. This aligns with the broader call in the New Testament for believers to remain watchful and alert in their faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally align in their call for vigilance. The Berean Standard Bible uses Be on your guard, which is echoed in the KJV and ASV with Take ye heed.
However, variations arise in how the actions are expressed. The BSB and WEB emphasize alertness with stay alert, while the YLT and BBE include keep watch with prayer, highlighting the need for prayerfulness in vigilance.
Sentence Structuregenerated
The verse contains a main clause introduced by the imperative Βλέπετε, Be on your guard, followed by another imperative ἀγρυπνεῖτε, stay alert, and a subordinate clause explaining the reason for this vigilance. The structure emphasizes the commands given by Jesus and the rationale behind them.
The finite verbs Βλέπετε and ἀγρυπνεῖτε serve as the focal points of the commands, while the subordinate clause introduces the uncertainty of the timing with οὐκ οἴδατε, you do not know, which underlines the urgency of the exhortation.
Septuagint Backgroundgenerated
The Greek word Βλέπετε (blepō), meaning "do take heed," appears in the Septuagint 68 times and often translates the Hebrew רָאָה (rā'â), which means "see." This choice emphasizes the importance of vigilance and awareness in the context of the verse.
The word καιρός (kairos), meaning "time," is used in the LXX to render the Hebrew עֵת (ʿēth), which also means "time." This connection highlights the significance of recognizing the appointed times in God's plan.
In plain words — the whole versegenerated
Mark 13:33 reminds us that we should always be alert and watchful because we do not know when Jesus will return. This call to vigilance encourages us to stay spiritually awake and prepared for His coming.
Frequently Asked Questionsgenerated
To be on guard means to be vigilant and attentive, actively watching for signs and remaining spiritually alert, as Jesus instructs in this passage.
Staying alert is crucial because the timing of Jesus' return is unknown, and being unprepared could lead to missing the opportunity to be with Him.
You can stay spiritually awake by engaging in prayer, studying Scripture, and being mindful of your actions and thoughts in light of your faith.
If you feel spiritually complacent, consider seeking accountability, renewing your commitment to prayer and Bible study, and reflecting on your relationship with God.
Reflection Questionsgenerated
- How can I actively prepare for Jesus' return in my daily life?
- What practices help me remain spiritually alert and aware?
- In what areas do I need to be more vigilant in my faith?
- How can I encourage others to stay watchful and prepared for Christ's return?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to discuss the importance of vigilance and readiness for the end times. Their insights reflect on the need for believers to remain alert.
As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is "cut off, and cast into the fire;" but if it takes kindly to the graft, and is changed into the good olive-tree,Early Church Fathers on Mark 13 →
How useless is the advice of those simplistic moralists who teach that after death rewards and punishments fall with lighter weight! That is,Early Church Fathers on Mark 13 →
The end of all things is concealed from us. For in the end of all is the end of each, and in the end of each is the end of all [on the last day].Early Church Fathers on Mark 13 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Mark 13:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake ye heed, watch and pray,.... This seems to be the principal reason why the day and hour of Jerusalem's destruction, though known by the Father, were not made known to any man, neither to the
Read John Gill on Mark 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake ye heed, watch and pray: for ye know not when the time is. No JFB commentary on this verse.
Read Robert Jamieson on Mark 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Take ye heed.—Note once more the characteristic iteration of the warning. It would almost seem, from the very different conclusions of the discourse in the three Gospels, as if they had been based up to this point on a common document which then stopped and left them to a greater divergency of memory or tradition. The omission of St. Matthew’s reference to the history of Noah is, perhaps, characteristic of St. Mark’s as a Gentile Gospel.
Read Charles John Ellicott on Mark 13 →CambridgeThe Cambridge Bible for Schools and Colleges33. Take ye heed, watch and pray] “Se ze, wake ze, and preie ze,” Wyclif The word rendered “watch” only occurs 4 times in the New Testament: (1) here; (2) in the parallel, Luke 21:36; (3) Ephesians 6:18, “Praying always … and watching thereunto with all perseverance;” (4) Hebrews 13:17, “Obey them that have the rule over you, … for they watch for your souls.” It denotes (1) to be sleepless, (2) to be vigilant.
Read Cambridge on Mark 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible§ 118. — JESUS THE OF , AND IT FROM THE FINAL , Mark 13:1-37.(See notes on Matthew 24:1 to Matthew 25:30.)
Read Daniel Denison Whedon on Mark 13 →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
Be on your guard and stay alert! For you do not know when the appointed time will come.
Watch, keep alert, and pray; for you don’t know when the time is.
Be on your guard, stay alert, and pray! For you do not know when the appointed time will come.
Watch out! Stay alert! For you do not know when the time will come.
Tyndale line
Take ye heed, watch and pray: for ye know not when the time is.
Take ye heed, watch and pray: for ye know not when the time is.
Take ye heed, watch and pray: for ye know not when the time is.
Take ye heed, watch and pray: for ye know not when the time is.
Take heede: watch, and praie: for yee knowe not when the time is.
Strictly literal
Take heed, watch and pray, for ye do not know when the time is:
Take heed, watch and pray, for ye have not known when the time is;
Take heed, watch and pray, for you have not known when the time is;
Be alert! Watch, because you do not know what time it is.
From the Latin
Take ye heed, watch and pray. For ye know not when the time is.
Simplified
Keep watch! Stay awake! For you don't know when this will happen.
Take care, keep watch with prayer: for you are not certain when the time will be.
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.
Videte, vigilate, et orate : nescitis enim quando tempus sit.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܚܙܘ ܐܬܬܥܝܪܘ ܘܨܠܘ ܠܐ ܓܝܪ ܝܕܥܝܢ ܐܢܬܘܢ ܐܡܬܝ ܗܘ ܙܒܢܐ
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.
Βλέπετε, ἀγρυπνεῖτε — — οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
The standard critical text of the New Testament.
Βλέπετε, ἀγρυπνεῖτε — — οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
The previous edition, still widely cited.
Βλέπετε, ἀγρυπνεῖτε — — οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
The Society of Biblical Literature edition, freely licensed.
Βλέπετε, ἀγρυπνεῖτε — — οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
The edition that turned scholarship toward the earliest manuscripts.
Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
An independent critical text built from the oldest witnesses then known.
Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
A recent critical edition following documentary evidence closely.
Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
The reading of the majority of surviving manuscripts.
Βλέπετε, ἀγρυπνεῖτε καὶ προσεύχεσθε· οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν.
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 | Tyn, Treg, TR, Byz | NA28, NA27, SBL, WH |
| προσεύχεσθε· do pray; | Tyn, Treg, TR, Byz | NA28, NA27, SBL, WH |
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 13:33
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word βλέπω (i.e., *blepo*) primarily means 'to see' or 'to look at,' encompassing both physical sight and metaphorical perception. It appears in various contexts in the New Testament, such as in Matthew 12:22 and Acts 9:9, where it denotes both literal and figurative understanding. The word can also imply caution or attention, as seen in references to 'bewaring' in Mark 8:15. No significant disagreements among lexicons were noted.
βλέπω ; [impf. ἔβλεπον] ; fut. βλέψω ; 1 aor. ἔβλεψα ; [pres. pass. βλέπομαι]; Sept. for ANI, 739, Tin, wan; in Grk. writ. fr. Aeschyl. down; to see, discern; al with the bodily eye; a. to be possessed of sight, have the power of seeing, opp. to τυφλός : Mt. xii. 22: xiii. 16; xy. 31; Jn. ix. 7, 15,19, 25; Acts ix. 9; Ro. xi. 8, 10; Rev. iii. 18, ete. (Soph. Oed. Col. 73; Arstph. Plut. 15; Xen. mem. 1, 3,4; Ael. v. h. 6, 12, ete. Ex. iv. 11; xxiii. 8, ete. Tob. xi. 15). τὸ βλέπειν sight, the power of seeing, Lk. vii. 21 (GL TTrWHom. τό). b. to perceive by the use of the eyes, to see, look, descry; a. absol.: βλεπόντων αὐτῶν while they were looking, Acts i. 9; [xxii 11 Trmrg. WH mrg.]; ἔρχου καὶ βλέπε, Rec. in Rev. vi. 1, 3, 5, 7. β. with ace. of pers. or thing: Mt. vii. 3; xi. 4; xxiv. 2; Mk. v. 31; viii. 23sq.; xiii. 2; Lk. vi. 41; xxiv. 12[T om. L Tr br. WH reject the vs.]; Jn.i. 29…
Read the full entry →βλέπω. The papyri have added a perfect to the paradigm of this verb: it proves to have been βέβλοφα (P Lond 422!—R.c., 168) (=Witkowski?, p. 63) (see under ἐμβλέπω). It is hard to believe that a form so correct historically, and so distant from any obvious analogy, can be anything but a genuine survival, even if it does meet us only ἴῃ ἃ woman’s letter from Ptolemaic Egypt. If this inference is justifiable, the word has a moral for the argument from silence. Βλέπω has primarily the physical sense, as distinguished from ὁρῶ (cf. our cognate ware): this is well seen in ἀναβλέπω = recover sight. Usage bears this out. Thus P Par 445 (B.c. 153) (= Witkowski?, p. 83) has βλέπω Μενέδημον κατατρέχοντά pe coming after ἐγὼ yap ἐνύπνια ὁρῶ πονηρά. Soin P Hal I. 85 (B.C. 232) a man is incapacitated—8.a τὸ μὴ βλέπειν τὰς νύκτας, and in P Oxy I. 399 (a.p. 52) ὀλίγον βλέπων = ** shortsighted.” An…
Read the full entry →βλέπω (blepō) — to see.
βλέπω,
[Refs 6th c.BC+]: imperfect ἔβλεπον [Refs]: future βλέψομαι [Refs 4th c.BC+], Doric dialect infinitive βλεψεῖσθαι [LXX+2nd c.AD+]aorist ἔβλεψα (see. below): perfect βέβλεφα (ἀπο-) [Refs 5th c.AD+]; βέβλοφα (ἐμ-) [Refs 2nd c.AD+] —passive, aorist ἐβλέφθην (προσ-) [Refs 1st c.AD+]perfect βέβλεμμαι to be supplied in [Refs 2nd c.AD+] —chiefly in present and aorist active in early writers: middle (except future) and passive only late:—see, have the power of sight (distinct from ὁρῶ perceive, be aware of,[Refs 5th c.BC+]; μὴ βλέπων ὁ μάντις ᾖ lest he see too clearly, [Refs 5th c.BC+]; ὁ βλέπων the seer, Hebraism in [LXX]; ὀλίγον βλέπων short- sighted, [Refs 1st c.AD+]
Read the full entry →βλέπω
blepo
a primary verb; to look at (literally or figuratively):--behold,
beware, lie, look (on, to), perceive, regard, see, sight, take heed.
Compare 3700.
see GREEK for 3700
βλέπω
v.
I look, see
βλέπω blepō 133x
to have the faculty of sight, to see, Mt. 12:22; to exercise sight, to see, Mt. 6:4; to look towards or at, Mt. 22:16; to face, Acts 27:12; to take heed, Mt. 24:4; in NT, βλέπειν ἀπό, to beware of, shun, Mk. 8:15; trans., to cast a look on, Mt. 5:28; to see, behold, Mt. 13:17; to observe, Mt. 7:3; to have an eye to, see to, Mk.…
Read the full entry →βλέπω to see, have the power of sight, Soph.; μὴ βλέπηι ὁ μάντις lest he see too clearly, id. Soph.
to look, εἴς τινα or τι, Aesch., etc.; πῶς βλέπων; with what face? Soph.;—with an adv., ἐχθρῶς βλ. πρός τινα Xen.:—foll. by a noun, φόβον βλ. to look terror, i. e. to look terrible, Aesch.; ἔβλεψε νᾶπυ looked mustard, Ar.; πυρρίχην βλέπων looking like a war-dancer, id. Ar.; πεφροντικὸς βλέπειν to look thoughtful, Eur.
to look to some one from whom help is expected, Soph.; εἴς τινα id. Soph., etc.:— of places, οἰκία πρὸς μεσημβρίαν βλέπουσα looking towards the south, Xen.
to look longingly, expect eagerly, c. inf., Ar.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
hed: This word, in the sense of giving careful attention ("take heed," "give heed," etc.), represents several Hebrew and Greek words; chief among them shamar, "to watch"; blepo, "to look," horao, "to see." As opposed to thoughtlessness, disregard of God's words, of the counsels of wisdom, of care for one's ways, it is constantly inculcated as a duty of supreme importance in the moral and spiritual life (De 4:9,15,23; 27:9 the King James Version, etc.; Jos 22:5; 23:11; Ps 39:1; Mt 16:6; Mr 4:24; 13:33; Lu 12:15; 1Co…
136 occurrences in the New Testament, rendered 51 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 133 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 68 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.
βλέπει γὰρ ἑκάτερος, ὁ μὲν τὰ νοητά, ὁ δὲ τὰ αἰσθητά·
βλέπων δὲ τὸν Ἄδαμον οὐκ ἔχοντα κοινωνίαν πρὸς τὸ θῆλυ καὶ συνδιαίτησιν, οὐδὲ γὰρ ἦν, ξενιζόμενον δʼ ἐπὶ τοῖς ἄλλοις ζῴοις οὕτως ἔχουσι, μίαν αὐτοῦ κοιμωμένου πλευρὰν ἐξελὼν ἐξ αὐτῆς ἔπλασε γυναῖκα.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
με … ἕως ἑαυτὸν αὐτὸν vestiges ποιήσω, εἰ δὲ μὴ ἐμβέβηκεν. ἔρρωσο. βλέπε με πῶς ἡ μήτηρ ἡμῶν ἔσφαξε χάριν τοῦ χειρογράφου … ω … αφ
Σεβαστῆι. ἀπελύθη ὑπὸ Γναίου Οὐεργιλλίου Καπίτωνος τοῦ ἡγεμόνος ἀμφοτέρων Τρύφων Διονυσίου γέρδιος, ὑποκεχυμένος ὀλίγον βλέπων, τῶν ἀπʼ Ὀξυρύγχων τῆς μητροπόλεως. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπικέκριται ἐν…
ἐὰν δὲ μὴ μέλλῃς ἔρχεσθαι, πάλιν μοι ἐξαυτῆς φάσιν πέμψον, ἵνα ὧδε αὐτὰ ἀναβάλω. βλέπε οὖν, μὴ ἄλλως ποιήσῃς. ἔρρωσο. ἔτους β Σερουίου Γάλβα Αὐτοκράτορος Καίσαρος Σεβαστοῦ, Φαῶφι θ.
ἀγρυπνέω is built from the negative prefix and a root meaning 'to sleep.' It means to be sleepless or watchful, encompassing both literal wakefulness and a metaphorical sense of vigilance. The New Testament uses it in contexts such as Mark 13:33 and Ephesians 6:18. Some sources note its association with self-control and moral alertness.
ἀγρυπνέω, -ῶ
(< ἄγρυπνος, seeking sleep ; < ἀγρεύω, ὕπνος),
[in LXX chiefly for שׁקד;]
to be sleepless, wakeful (Theogn., Xen., al.); metaph. (LXX) = cl. ἐγρήγορα, to be watchful, vigilant: Mk 13:33, Lk 21:36, Eph 6:18, He 13:17.†
SYN.: γρηγορέω, q.v.; νήφω, associated with γ. in I Pe 5:8, expressing a wariness which results from self-control, a condition of moral, not merely mental alertness (v. M, Th., I, 5:6).
ἀγρυπνέω. P Giss I. 197 (early ii/A.D.) συν]εχῶς ἀγρυπνοῦσα νυκτὸς A[pépas]. P Ryl 11. 62° (iii/A.D.) ἀγρυπνεῖται καὶ κολάἵεται. For the construction with ἐπί (as in Prov $*4, Job 2152), see the Septuagint Memorial from Adrumetum of iii/A.D., cited by Deissmann BS, p. 275, 1. 6f., ἀγρυπνο[ῦν)τα ἐπὶ τῇ φιλίᾳ αὐτῆς κτλ. Cf. P Giss I. 678 (ii/a.p.) οἷς ὀφείλω ἐπιτεταγμέϊνως (/. -ταμ-) ἐπ] αγρυπνεῖν.
ἀγρυπνέω (agrupneō) — be watchful.
ἀγρυπν-έω,
perfect ἠγρύπνηκα[Refs 5th c.BC+]:—lie awake, pass sleepless nights, [Refs 6th c.BC+]; opposed to καθεύδω, [Refs 5th c.BC+]; ἀγρυπνεῖν τὴν νύκτα to pass a sleepless night, [Refs 4th c.BC+]; οἱ -οῦντες sufferers from insomnia, [Refs 1st c.AD+]
2. metaphorically, to be watchful, [LXX+NT]: with infinitive, μηθέν σε ἐνοχλήσειν[Refs]
3. with accusative, lie awake and think of, τινά[Refs]
ἀγρυπνέω
agrupneo
ultimately from 1 (as negative particle) and 5258; to be sleepless,
i.e. keep awake:--watch.
see GREEK for 1
see GREEK for 5258
ἀγρυπνέω
v.
I am awake
ἀγρυπνέω agrypneō 4x
to be awake, watch; to be watchful, vigilant
ἀγρυπνέω ἄγρυπνος to lie awake, be wakeful, Theogn.; ἀγρυπνεῖν τὴν νύκτα to pass a sleepless night, Xen.
metaph. to be watchful, NTest.
Verb-PAM-2P — Verb · present · active · imperative · second person · pluralpresent active imperative — an action in progress.
V-PAM-2P Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: second Number: Plural
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME
4 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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
προσεύχομαι is a Greek verb meaning to pray, specifically directed towards God or gods. It is built from the roots meaning 'towards' and 'to vow.' The New Testament frequently uses this term in various contexts, including supplication and worship, as seen in verses like Matthew 6:5-7 and James 5:13. The entries do not present any significant disagreement.
προσ-εύχομαι,
[in LXX chiefly for פלל hith.;]
to pray (always of prayer to God, or in cl., to gods): absol., Mt 6:5-7, 9 14:23 19:13 26:36, 39, 41, 44, Mk 1:35 6:46 11:24, 25 13:33 (WH, R, txt., om.) Mk 14:32, 38, 39, Lk 1:10 3:21 5:16 6:12 9:18, 28, 29 11:1, 2 18:1, 10 22:44 (WH, R, mg., om.), Ac 1:24 6:6 9:11, 40 10:9, 30 11:5 12:12 13:3 14:23 16:25 20:36 21:5 22:17 28:8, I Co 11:4, 5 14:14, I Th 5:17, I Ti 2:8, Ja 5:13, 18; seq. λέγων,
προσ-εύχομαι; depon. mid.; impf. προσηυχόμην ; fut. προσεύξομαι; 1 aor. mpoonv&duny; [on the augm. see WH. App. p. 162; ef. Τὰ Proleg. p. 121]; fr. Aeschyl. and Hat. down ; Sept. for Sbann; to offer prayers, to pray, (everywhere of prayers to the gods, or to God [cf. δέησις, fin.]): absol., Mt. vi. 5-7, 9; xiv. 23; xxvi. 36,39, 44; Mk. i. 35; vi.46; xi. 24 sq.; xiii. 33 [ΠΤ WH om. Tr br. the el.]; xiv. [32], 39; Lk. i. 10; iii. 21; v.16; vi. 12; ix. 18, 28 sq-; xi. 1.54. : xviii. 1, 10; xxii. 44 [Τὸ br. WH reject the pass.]; Acts i. 24; vi. 6; ix 11. 40. χ 9.530. Kio ois xii. 12; xiii. 3; xiv. 23; xvi. 25; xx. 86; χχὶ. 5; xxii. 17; xxviii. 8; 1 Co. xi. 4 sq.3 xiv.14; 1 Th.v.17; 1 Tim. ii. 8; Jas. v. 13,18; foll. by λέγων and direct disc. containing the words of the prayer, Mt. xxvi. 39, 42; Lk. xxii.41; προσεύχ- with a dat. indicating the manner or instrument, 1 Co. xi.5 [W. $31, 7d.]…
Read the full entry →προσεύχομαι. An interesting ex. of this verb, which is always used of prayer to the gods or to God, is afforded by P Cairo Zen 59034 (B.C. 257). A certain Zoilos had been ordered by the god Sarapis to inform a high State official Apollonios that a temple should be erected to him. Zoilos neglected the charge and in consequence was thrown into a serious illness κινδυνεῦσαί [pe. But on praying to the god and promising to do his bidding he was healed—* προσευξάμενος δὲ] αὐ[τῶι, ἐ]άμ pe] ὑγιάσηι, διότι ὑπομενῶ τὴν ληιτοϊῃυρ)γίαν καὶ ποιή[σει]ν τὸ ὑφ᾽ αὑτοῦ προστασσόμενον (supply ὑγιάσθην). [An important commentary on the whole letter is supplied by Deissmann Zxf. VIII. xxiv. p. 420ff.J. Cf. Pretsigke 3740 (i/a.b.) ΓἌττηος προσεύχετα[ι] τοῖς
προσεύχομαι (proseuchomai) — to pray.
προσεύχομαι,
future -ξομαι[Refs 4th c.BC+]:—offer prayers or vows, θεοῖς [Refs 5th c.BC+]
2. with accusative, π. τὸν θεόν address him in prayer, [Refs 5th c.BC+]
3. absolutely, offer prayers, worship, [Refs 5th c.BC+]; π. γλώσσῃ, πνεύματι, νοΐ, [NT]
II. with accusative of things, pray for a thing, νίκην πολέμου [Refs 5th c.BC+]: c.infinitive, ἕλκειν τὸ βέδυ π. [Refs 5th c.BC+]; ζῆσαι προσεύχου pray for life, [Refs] with infinitive, [NT]; π. ἵνα.., περί τινων ὅπως, [NT]
προσεύχομαι
proseuchomai
from 4314 and 2172; to pray to God, i.e. supplicate, worship:--pray (X
earnestly, for), make prayer.
see GREEK for 4314
see GREEK for 2172
προσεύχομαι
v.
I pray, pray for
προσεύχομαι proseuchomai 85x
to pray, offer prayer, Mt. 5:44; 6:5, 6
προσεύχομαι fut. ξομαι Dep.:
to offer prayers or vows, Aesch., Eur., etc.
c. acc., πρ. τὸν θεόν to address him in prayer, Ar.
absol. to offer prayers, to worship, Hdt., Aesch., etc.
πρ. τι to pray for a thing, Xen.
Verb-PNM-2P — Verb · present · no voice stated · imperative · second person · pluralpresent no voice stated imperative — an action in progress.
V-PNM-2P Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: iMperative Person: second Number: Plural
87 occurrences in the New Testament, rendered 20 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 86 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 44 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.
Ἆρ’ οὖν, φησίν, ἐλεύσομαι μὲν ὁ ὀρθὸς λόγος, ἐγώ, ἀφίξεται δὲ καὶ ἡ τοῦ φιλομαθοῦς θιάσου [ψυχὴ] μήτηρ ὁμοῦ καὶ τροφός, ἀρετῶσα παιδεία, συντενοῦσι δὲ καὶ οἱ ἀμφοτέρων ἡμῶν ἔγγονοι καὶ στάντες ἀντικρὺς οὕτω κατὰ στοῖχον ἐν κόσμῳ τὰς χεῖρας ἐξάραντες…
ὁρῶντες οὖν τὸν Δανίηλον τρὶς τῆς ἡμέρας προσευχόμενον τῷ θεῷ πρόφασιν ἔγνωσαν εὑρηκέναι, διʼ ἧς ἀπολέσουσιν αὐτόν.
καλὸν οὖν ἐλεημοσύνη ὡς μετάνοια ἁμαρτίας: κρείσσων νηστεία προσευχῆς, ἐλεημοσύνη δὲ ἀμφοτέρων: ἀγάπη δὲ καλύπτει πλῆθος ἁμαρτιῶν, προσευχὴ δὲ ἐκ καλῆς συνειδήσεως ἐκ θανάτου ῥύεται.
μόνος, ἀλλὰ καὶ οἰκείους ἔχω ἵνα καὶ περὶ τοῦ βασιλέως καὶ τῆς σῆς ὑγιείας προσεύχωμαι. γέγραφα οὖν σοι ἵνα μὴ ἀλλότριος ἐμπέσηι, ἀλλʼ ἐγώ σοι ὑπάρχω. εὐτύχει.
ἴασιν λαμβάνω. δέομαι τῷ θεῷ δέομαι καὶ σοι μνήσθητί μου ἐν τῇ ἁγίᾳ σου προσευχῇ. εἰ καὶ ἐν σώματι οὐκ ἧκα παρὰ τοὺς πόδας σου ἐν πνεύματι ἧκα πρὸς
Σεραπίωνα ἀ … … Ταϩμουρού· ἀσπάζομαι Καπίτωνα· ἀσπάζομαι ὑμᾶς πάντας τοὺς ἀδελφούς μου, ὅπως προσεύχησθε περὶ ἐμοῦ. γράφω σοι, Νεφερῶς, προνοήσῃς τὸ μικρὸν … … ον γῆς, ὡς ἔρχομαι,
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
Verb-RAI-2P — Verb · perfect · active · indicative · second person · pluralperfect active indicative — a past action whose result still stands.
V-RAI-2P Part of Speech: Verb Tense: peRfect Voice: Active Mood: Indicative Person: second Number: Plural
285 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
πότε (pote) is an interrogative adverb meaning 'when?' or 'at what time?'. It appears in both direct and indirect questions, and can also imply 'how long' in certain contexts. The New Testament references include Matthew 25:37-39 and John 6:25. Some entries note its use in past or future contexts, while others highlight its indefinite nature.
ποτέ, an enclitic particle, fr. Hom. down; 1. once, i. e. at some time or other, formerly, aforetime ; a. of the Past: Jn. ix. 13; Ro. vii. 9; xi. 30; Gal. i. 13, 23 [ef. W. § 45, 7]; Eph. ii. 2 sq. 11,13; v. 8; Col. i. 21; iii. 7; 1 Th. ii. 5; Tit. iii. 3; Philem. 11; 1 Pet. ii. 10; iii. 5, 20; ἤδη ποτέ, now at length, Phil. iv. 10. b. of the Future: Lk. xxii. 32; ἤδη ποτέ, now at length, Ro. i. 10. 2. ever: after a negative, οὐδείς ποτε, Eph. v. 29 [B. 202 (175)]; ov... ποτέ, 2 Pet. i. 21; μή more (see μήποτε); after ov μή with the aor. subjunc. 2 Pet. i. 10; ina question, τίς ποτε, 1 Co. ix. 7; Heb.i. 5, 13; ὁποῖοί ποτε, whatsoever, Gal. ii. 6 [but some would render ποτέ here formerly, once; cf. Bp. Lghtft. ad loc. ].
ποτέ, an indefinite temporal particle = ‘fat any time, at some time,” ‘‘once,” ‘‘formerly”’: cf. PSI V. 484? (B.c. 258-7) ὥς ποτε αὐτῶι ἐδόκει, P Oxy IV. 7457 (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις οὐχ ὡς λύσα v>TL ἀλλ᾽ ὥς τινί ποτε ἀποστερητῆι μὴ ἀποδεδωκότι, “*you don’t know how he treated me at Oxyrhynchus (?), not like a man who had paid but like a defrauder and a debtor” (Edd.), P Fay 11076 (A.D. 94) “Hpwva τόν ποτε ἡγούμί(ενον), ‘ Heron the former president,” P Ryl IL. 243° (ii/A.D.) ὅσα ποτὲ οὖν ἐὰν ἀναίναγλώσῃς ls τὴν τοῦ κλήρου κατεργασίαν, ἡμεῖν ἐνλόγησον ἐπὶ λόγου. ““υυΐ down to our account everything you expend on the cultivation of the > ες μοί ποτε περὶ τούτου, ‘“‘you once had a conversation with me on this subject” (Edd.), P Par 57414 (iii/a.p.) (= Selections, p. 113) ἐξορκίζω σε, δαῖμον, ὅστις ποτ᾽ οὖν εἶ, and P Oxy XIV. τόϑ8ο1" (iii/iv a.p.)…
Read the full entry →πότε (pote) — when?.
πότε,
Ionic dialect κότε, Doric dialect πόκα [Refs 3rd c.BC+]:
I. interrogative Particle used in direct and indirect questions, when? at what time? [Refs 8th c.BC+]; πότ᾽ ἆρ; ={πότε} with ἆρα [Refs 5th c.BC+]
II. indefinite ποτε (Attic dialect, also [Refs 4th c.BC+], Ionic dialect κοτε, Doric dialect ποκα, Aeolic dialect ποτα [Refs 7th c.BC+]
II.1. at some time or other, at some time, τάχ᾽ ἄν ποτε θυμὸν ὀλέσσῃ [Refs 8th c.BC+]; π. καὶ ἄλλοτε at certain other times, [Refs 5th c.BC+]
II.2. in hypothetical clauses, questions, etc., at any time, ever, [Refs 5th c.BC+]; compare εἴ ποτε: also with relatives (compare δήποτε), Ζεὺς ὅστις ποτ᾽ ἐστίν [Refs 4th c.BC+]; ὅποι ποτέ, ὅπου π., etc., [Refs 5th c.BC+]; after πω, πη, see at {πώποτε, πήποκα}: very frequently with negatives, οὔτε…
ποτέ
pote
from the base of 4226 and 5037; interrogative adverb, at what time:--+
how long, when.
see GREEK for 4226
see GREEK for 5037
πότε
Irg.prt.
when, at what time
πότε *πός interrog. Particle used in direct and indirect questions, corresponding to the relat. ὅτε, ὁπότε and demonstr. τότε, when? at what time? Hom.; πότ᾽, εἰ μὴ νῦν Aesch.; also, ἐς πότε λήξει; Soph.
Particle-I — Particle · interrogativeparticle — a small word colouring the clause; it does not decline.
PRT-I PaRTicle, disjunctive particle Interrogative
19 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 19 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 20 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
προλαβὼν γὰρ ὁ θεὸς ἅτε θεὸς ὅτι μίμημα καλὸν οὐκ ἄν ποτε γένοιτο δίχα καλοῦ παραδείγματος οὐδέ τι τῶν αἰσθητῶν ἀνυπαίτιον, ὃ μὴ πρὸς ἀρχέτυπον καὶ νοητὴν ἰδέαν ἀπεικονίσθη, βουληθεὶς τὸν ὁρατὸν κόσμον τουτονὶ δημιουργῆσαι προεξετύπου τὸν νοητόν,…
εἰ δʼ ἐπὶ πλέον ποτὲ χειμάσαιμι, μὴ δείσητε τῶν ὄμβρων τὸ μέγεθος·
εἰ οὖν οὐ γίνεται τοῦτο νῦν, ἄρα ἡμῖν εἴρηκεν, πότε: ὅταν καὶ αὐτοὶ τελειωθῶμεν κληρονόμοι τῆς διαθήκης κυρίου γενέσθαι.
φροντιεῖ σου. ἀπέσταλκα δέ σοι καὶ ἐρίων μνᾶς τρεισήμισυ , καθαρὸν δὲ ὅσον ἄν ποτε ἀποβῆι. τοῦτο ἀνοίσουσίν σοι οἱ ἐργαζόμενοι. ἀπέσταλκα δέ σοι καὶ τὸ καταλειφθὲν στρούθειον ἔρρωσο.
ἔπιπλα τάς τε προκτήσεις τῶν ἐγγαιδίων ἐξιδιασάμενοι ἀπηνέγκαντο καὶ ἀπʼ ἐκείνου διὰ παρευρέσεως ἀεί ποτε ἀντιποιούμενοι τῶν ἡμετέρων παρʼ ἕκαστον καταβλάπτοντες διασείουσιν. ἐνήλικοι δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι
πόλεως τινὲς ἀπόντα εἵλαντο εἰς λογογραφίαν ἀνεπιτήδειον ὄντα καὶ γράμματα σχεδὸν ἐπιστάμενον οὐδὲ πολιτευσάμενόν ποτε. καὶ μετὰ ἡμέρας … ἀνελθὼν ἐπὶ τῆς μητροπόλεως καὶ τοῦτο μαθὼν οὐδὲ ἔκκλητον ποιεῖσθαι
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
καιρός refers to a fitting or opportune time, often indicating a specific season or moment suitable for action. It can denote a measure of time, whether short or long, and is used in various contexts in the New Testament, such as in Matthew 11:25 and Romans 13:11. The word is built from the idea of proportion and fitness, and while it overlaps with χρόνος (time), it emphasizes the appropriateness of the moment.
Severat times in the N. T. but always in the plural, χρόνοι καὶ καιροί are found together (Acts i. 7; 1 Thess. y. 1); and not unfrequently in the Septuagint and the Apocrypha, Wisd. vii. 18; viii. 8 (both instructive passages) ; Dan. ii. 21; and in the singular, Eccles. iii. 1; Dan. vii. 12 : P 210 SYNONYMS OF THE NEW TESTAMENT. § vu. (but in this last passage the reading is doubtful). Grotius (on Acts i. 7) conceives the difference between them to consist merely in the greater length of the χρόνοι as compared with the καιροί, and writes: “ χρόνοι sunt majora temporum spatia, ut anni; καιροί minora, ut menses et dies.’ Compare Bengel: ‘ χρόνων partes καιροί. This distinction, if not inaccurate, is certainly insufficient, and altogether fails to reach the heart of the matter. Χρόνος is time, contemplated simply as such; the succession of moments (Matt. xxv. 19; Rev. x. 6; Heb. iv. 7)…
Read the full entry →καιρός, -οῦ, ὁ,
[in LXX chiefly for עֵת, also for מוֹעֵד, etc.;]
due measure, fitness, proportion (Eur., Xen., al.).
καιρός, -οῦ, ὁ, (derived by some fr. κάρα or κάρη. τό, the head, summit, [al. al.; cf. Vaniéek p. 118]); Sept. for ny and 1p); in Grk. writ. [fr. Hes. down] 1. due measure ; nowhere so in the bibl. writ. 2. a measure of time; a larger or smaller portion of time; hence ae univ. a fixed and definite time: Ro. xiii. 11; 2 Co. vi. 2; ὕστεροι καιροί, 1 Tim. iv. 1; ἄχρι καιροῦ, up to a certain time, for a season, Lk. iv. 13 [but in ἄχρι, 1 b. referred apparently to b. below; ef. Fritzsche, Rom. i. p. 309 sq.]; Acts xiii. 11; πρὸς καιρόν, for a certain time only, for a season, Lk. viii. 13; 1 Co. vii. 5; πρὸς καιρὸν Spas, for the season of an hour, i. e. for a short season, 1 Th. ii. 17; κατὰ καιρόν, at certain seasons, (from time to time), Jn. v. 4[RGL}]; at the (divinely) appointed time, Ro. v. 6 [al. bring this under b.|; before the time appointed, Mt. viii. 29; 1Co. iv. 5; ἔσται καιρός…
Read the full entry →καιρός. For the idea of ‘‘fitting season,” ‘‘ opportunity,’’ which is specially associated with this word, we may cite such passages as PSI IV. 3758 (B.c. 250-49) ὡς ἄν σοι καιρὸς γένηται, P Oxy I. 37:1 (A.D. 49) (= Selections, p. 50) καιρὸν εὑροῦσα] εἰσεπήδησεν εἰς τὴν τοῦ ἡμετέρου [o]iklay kal τὸ σωμάτιον ἀφήρπασεν, ““Ξεἰζίηρ a favourable opportunity, she burst into my client’s house, and carried off the foundling ”—an advocate speaks, P Amh II. 130! (a.p. 70) οὔτε κερὸν (ἡ. καιρὸν) γνούς, ‘and perceived no opportunity,” P Meyer 20° (rst halfii/a.D.) συνπεριφέρου τῷ καιρῷ ἕως oe καταλάβω, ‘adapt yourself to circumstances until I join you,”’ τό. 33 βλέπετε kal ὑμεῖς τὸν καιρόν, P Tebt 11. 3325 (A.D. 176) ἐπῆλθάν τινες ληστρικῷ τρόπῳ οἰκίαν μου + καιρὸν λαβόμενοι τῆς ἐκκυτί -- οιτ)είας pov, ‘certain persons broke into my house in a thievish manner taking advantage of my absence.” Cf.…
Read the full entry →καιρός (kairos) — time/right time.
καιρός, ὁ,
due measure, proportion, fitness (not in [Refs 8th c.BC+]; εἰ ὁ κ. ἦν σαφής the distinction, the point, [Refs 5th c.BC+]; ἡ ἀπορία ἔχει τινὰ κ. has some point or importance, [Refs 4th c.BC+]; καιροῦ πέρα beyond measure, unduly, [Refs 5th c.BC+] codices; προσωτέρω or πορρωτέρω τοῦ κ., [Refs 5th c.BC+]; ὀξύτερα τοῦ κ. [Refs 5th c.BC+]; ὑπερβάλλων τῇ φιλοτιμίᾳ τὸν κ. [Refs 5th c.BC+]
II. of Place, vital part of the body [Refs 5th c.BC+]
III. more frequently of Time, exact or critical time, season, opportunity, Χρόνου κ. [Refs 5th c.BC+]: usually alone, κ. [ἐστιν] ἐν ᾧ Χρόνος οὐ πολὺς κτλ. [Refs 5th c.BC+] Notices etextr. des MSS. médicaux[Refs 5th c.BC+]; κ. πρὸς ἀνθρώπων βραχὺ μέτρον ἔχει 'time and tide wait for…
καιρός
kairos
of uncertain affinity; an occasion, i.e. set or proper time:--X
always, opportunity, (convenient, due) season, (due, short, while)
time, a while. Compare 5550.
see GREEK for 5550
καιρός, οῦ, ὁ
n.m.
fitting season, opportunity, time
καιρός kairos 85x
pr. fitness, proportion, suitableness; a fitting situation, suitable place, 1 Pet. 4:17; a limited period of time marked by a suitableness of circumstances, a fitting season, 1 Cor. 4:5; 1 Tim. 2:6; 6:15; Tit. 1:3; opportunity, Acts 24:25; Gal. 6:10; Heb. 11:15; a limited period of time marked by characteristic circumstances, a signal juncture, a marked season, Mt. 16:3; Lk. 12:56; 21:8…
Read the full entry →καιρός καιρός, due measure, proportion, fitness, Hes., etc.; καιροῦ πέρα beyond measure, unduly, Aesch., etc.; μείζων τοῦ καιροῦ, Lat. justo major, Xen.
of Place, a vital part of the body, like τὸ καίριον, Eur.
of Time, the right point of time, the proper time or season of action, the exact or critical time, Lat. opportunitas, καιρὸς βραχὺ μέτρον ἔχει "time and tide wait for no man," Pind.; καιρὸν παριέναι to let the time go by, Thuc.; καιροῦ τυχεῖν Eur.; καιρὸν λαμβάνειν Thuc.; ἔχειν καιρόν to be in season, id. Thuc.:— καιρός ἐστι, c. inf., it is time to do, Hdt., etc.
adverbial usages, εἰς or ἐς καιρόν in season, at the right time, opportune, Hdt., etc.; so, ἐπὶ καιροῦ Dem.;— κατὰ καιρόν Hdt.; πρὸς καιρόν Soph., etc.; and, without Preps., καιρῷ…
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
85 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 86 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 167 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.
νυνὶ μὲν γὰρ ἐν μέρει γίγνεται τὰ γιγνόμενα χρόνοις διαφέρουσιν, ἀλλ’ οὐκ ἀθρόα καιρῷ ἑνί·
ὁμοφωνούντων δὲ κατʼ ἐκεῖνο καιροῦ τῶν ζῴων ἁπάντων ὄφις συνδιαιτώμενος τῷ τε Ἀδάμῳ καὶ τῇ γυναικὶ φθονερῶς μὲν εἶχεν ἐφʼ οἷς αὐτοὺς εὐδαιμονήσειν ᾤετο πεπεισμένους τοῖς τοῦ θεοῦ παραγγέλμασιν,
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
τι ἐμοῦ πλέον σοι. εἰ δʼ ἐπὶ τοῦ παρόντος ἡσυχίαν ἄγειν κελεύεις, τὸν μὲν καιρὸν αὐτὸς εἰδήσεις, ἐμοὶ δὲ καλῶς λως ἂν ποιήσαις συντάξας ὅπως ἂν παραδειχθῆι μεθʼ ὧν
ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους … ἐνηνοχότων ἐν τοῖς μάλιστʼ ἀναγκαιοτάτοις καιροῖς … εἴς τε πᾶν τὸ παρανγελλόμενον … προθύμως ἑαυτοὺς ἐπιδεδωκότων, καθῆκόν ἐστιν λαμβάνειν ἡμᾶς
τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν τοῖς τῆς ἀμιξίας καιροῖς, ἀντιποιεῖται ἀδίκως τοῦ ἐπιβάλλοντος ἡμῖν μέρους ἡμίσους καὶ μέρος τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
67 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο