Mark 2:22 — Word Study
N1904Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί ἀπολοῦνται· ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς βλητέον.¶
BSAAndkai no [one]oudeis [nobody, not a single person] putsballō▸ wineoinos newneos [fresh, recently created] intoeis wineskinsaskos [leather bags] old;palaios [aged, worn out] lestei thende except,mē will burstrhēgnumi▸ [violently break] theho wineoinos <the>ho newneos [youthful, recently made] theho wineskinsaskos andkai theho wineoinos is destroyedekcheō▸ [completely destroyed] andkai theho wineskinsaskos will perish;apolluō▸ Insteadalla wineoinos newneos intoeis wineskinsaskos [containers for holding wine] newkainos [unused, recently made] must be put.blēteon△
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| οὐδεὶς | no [one] | Adjective, nominative, singular |
| βάλλει | puts | Verb, present, active |
| οἶνον | wine | Noun, accusative, singular |
| νέον | new | Adjective, accusative, singular |
| εἰς | into | Preposition |
| ἀσκοὺς | wineskins | Noun, accusative, plural |
| παλαιούς· | old; | Adjective, accusative, plural |
| εἰ | lest | Conditional particle |
| δὲ | then | Conjunction |
| μή, | except, | Particle, negative |
| ῥήξει | will burst | Verb, present, active |
| ὁ | the | Article, nominative, singular |
| οἶνος | wine | Noun, nominative, singular |
| ὁ | <the> | Article, nominative, singular |
| νέος | new | Adjective, nominative, singular |
| τοὺς | the | Article, accusative, plural |
| ἀσκούς, | wineskins | Noun, accusative, plural |
| καὶ | and | Conjunction |
| ὁ | the | Article, nominative, singular |
| οἶνος | wine | Noun, nominative, singular |
| ἀπόλλυται | is destroyed | Verb, present, passive |
| καὶ | and | Conjunction |
| οἱ | the | Article, nominative, plural |
| ἀσκοί | wineskins | Noun, nominative, plural |
| ἀπολοῦνται· | will perish; | Verb, future, middle |
| ἀλλ᾽ | Instead | Conjunction |
| οἶνον | wine | Noun, accusative, singular |
| νέον | new | Adjective, accusative, singular |
| εἰς | into | Preposition |
| ἀσκοὺς | wineskins | Noun, accusative, plural |
| καινούς | new | Adjective, accusative, plural |
| βλητέον.¶ | must be put. | Adjective, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And no one pours new wine into old wineskins. If he does, the wine will burst the skins, and both the wine and the wineskins will be ruined. Instead, new wine is poured into new wineskins.” |
| KJV | And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. |
| ASV | And no man putteth new wine into old wine-skins; else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine-skins. |
| YLT | and no one doth put new wine into old skins, and if not — the new wine doth burst the skins, and the wine is poured out, and the skins will be destroyed; but new wine into new skins is to be put.' |
| WEB | No one puts new wine into old wineskins; or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins.” |
| BBE | And no man puts new wine into old wine-skins: or the skins will be burst by the wine, and the wine and the skins will be wasted: but new wine has to be put into new wine-skins. |
Where they part company is νέος — see How Translations Differ.
The sentence is structured around a main clause with conditional and result clauses that explain the consequences of the action.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectοὐδείς
verbβάλλω
The sentence as the grammar sees it Open the tree ›
1 of 33 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 2:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jesus Teaches on Newnessgenerated
Mark 2:22 presents Jesus using the metaphor of wine and wineskins to illustrate that His teachings cannot be confined to the old Jewish traditions. He emphasizes that new revelations require new frameworks to be properly understood and accepted. This metaphor is part of a larger discourse where Jesus is addressing the Pharisees' concerns about His practices and those of His disciples, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 9:4–13 | acted deceptively and set out as envoys, carrying on their donkeys worn-out sacks and old wineskins, cracked and mended. |
| 2 | Job 32:19 | Behold, my belly is like unvented wine; it is about to burst like a new wineskin. |
| 3 | Psalm 119:80–83 | May my heart be blameless in Your statutes, that I may not be put to shame. |
| 4 | Matthew 9:17 | Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will spill, and the wineskins will be ruined. Instead, they pour new wine into new wineskins, and both are preserved.” |
| 5 | Luke 5:37–38 | And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will spill, and the wineskins will be ruined. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — νέος, neosgenerated
The Greek word νέος (neos) means 'new' or 'young,' indicating freshness or recent creation. It is often used in the New Testament to describe something that is not only new in time but also in quality, such as new wine in Matthew 9:17.
In this context, it signifies the newness of Jesus' teachings compared to the old traditions. It highlights the idea that His message is transformative and cannot be contained within outdated structures.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'new wine' and 'old wineskins', which is consistent across several translations. The KJV uses 'new bottles' while the ASV retains 'old wine-skins'.
The translations diverge on the terms for 'new' and 'burst'. For 'new', the BSB, KJV, and others use 'new', while the ASV and WEB opt for 'fresh'. In the case of 'burst', the BSB and ASV use 'will burst', while the KJV and others simplify it to 'burst'.
Sentence Structuregenerated
The verse has a main clause led by the subject οὐδεὶς (no one) and the verb βάλλει (puts), with several subordinate clauses that elaborate on the consequences of this action.
The structure includes a conditional clause introduced by εἰ (if), explaining what happens if one were to put new wine into old wineskins, leading to the outcome clauses that describe the bursting and destruction of both wine and skins.
Septuagint Backgroundgenerated
The term οἶνος in this passage corresponds to the Hebrew word for wine, יַ֫יִן, found in the Septuagint. This connection emphasizes the cultural significance of wine in both the Old and New Testaments.
The concept of 'new' as in νέος does not have a direct parallel in the Septuagint but aligns with the themes of renewal and transformation found throughout the scriptures.
In plain words — the whole versegenerated
Mark 2:22 illustrates that no one should pour new wine into old wineskins because the old skins cannot handle the new wine's expansion. If this happens, both the wine and the wineskins will be ruined. Instead, new wine must be put into new wineskins, showing that new teachings require new ways of understanding.
Frequently Asked Questionsgenerated
Jesus refers to His new teachings and the fresh understanding of God's kingdom that He brings, contrasting it with the old Jewish traditions.
Old wineskins are rigid and cannot stretch, so when new wine ferments and expands, it will burst the old skins, leading to loss.
Old wineskins symbolize outdated religious practices and beliefs that cannot accommodate the transformative nature of Jesus' message.
We must be open to new understandings of faith and practice that align with the teachings of Jesus, rather than clinging to outdated traditions.
Reflection Questionsgenerated
- What are some old beliefs or practices in my life that might need to be re-evaluated in light of new truths?
- How can I better embrace new teachings or insights in my faith journey?
- In what ways do I see the need for renewal in my community or church?
- What does it mean for me to be a 'new wineskin' in today's world?
The early church on this verse — how the Fathers read it
Early church writers like Tertullian and Bede reference this verse to illustrate the necessity of new teachings for new disciples.
He has prescribed for his new disciples of the New Testament a new form of prayer. For this it was fitting that new wine be stored in new wine skins and that a new patch be sewed upon a new garment.Early Church Fathers on Mark 2 →
And no one puts wine, etc. He also compares them to old wineskins, which he says are more easily burst by new wine, that is, by spiritual precepts, than being able to contain it.Early Church Fathers on Mark 2 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Mark 2:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd no man putteth new wine into old bottles,.... By "old bottles" are meant, the Scribes and Pharisees, the whole, which needed not a physician, and the righteous, Christ came not to call; and by
Read John Gill on Mark 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? For the exposition, see the notes at Luke 5:33-39.
Read Robert Jamieson on Mark 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. Ver. 22.
Read John Trapp on Mark 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18-22) And the disciples of John. . . . used to fast.—Better, were fasting. See Notes on Matthew 9:14-17. The only difference in detail between the two accounts is that in St. Matthew the disciples of John are more definitely specified as being the questioners.
Read Charles John Ellicott on Mark 2 →CambridgeThe Cambridge Bible for Schools and Colleges22. new] Men do not pour new, or unfermented, wine into old and worn wine-skins. “My disciples,” our Lord seems to say, “are not yet strong. They have not yet been baptized into the Spirit. They need tenderness and consideration. They could no more endure severe new doctrine than an old robe could the insertion of a piece of new cloth which had never passed through the hands of the fuller.” In training His disciples our Lord never took the old wine from them till they were capable of relishing the new. In Romans 14 we have the best practical commentary on His words.
Read Cambridge on Mark 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And no one pours new wine into old wineskins. If he does, the wine will burst the skins, and both the wine and the wineskins will be ruined. Instead, new wine is poured into new wineskins.”
No one puts new wine into old wineskins; or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins.”
And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will spill out, and the wineskins will be ruined. Instead, new wine is poured into new wineskins.”
And no one pours new wine into old wineskins; otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.”
Tyndale line
And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
And no man putteth new wine into old wine-skins; else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine-skins.
And no man putteth new wine into old wineskins: else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wineskins.
And no man putteth new wine into old bottles, else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
Likewise, no man putteth newe wine into old vessels: for els the new wine breaketh the vessels, and the wine runneth out, and the vessels are lost: but newe wine must be put into new vessels.
Strictly literal
And no one puts new wine into old skins; otherwise the wine bursts the skins, and the wine is poured out, and the skins will be destroyed; but new wine is to be put into new skins.
and no one doth put new wine into old skins, and if not — the new wine doth burst the skins, and the wine is poured out, and the skins will be destroyed; but new wine into new skins is to be put.'
and no one puts new wine into old skins, and if not—the new wine bursts the skins, and the wine is poured out, and the skins will be destroyed; but new wine is to be put into new skins.”
No man puts new wine into old wineskins, otherwise the wine will burst the skins and both the wine and the wineskins will be lost. Instead, put new wine into fresh wineskins.”
From the Latin
And no man putteth new wine into old bottles: otherwise the wine will burst the bottles, and both the wine will be spilled, and the bottles will be lost. But new wine must be put into new bottles.
Simplified
No one puts new wine in old wineskins. Otherwise the wine will burst the wineskins, and both the wine and wineskins will be wasted. No. You put new wine in new wineskins.”
And no man puts new wine into old wine-skins: or the skins will be burst by the wine, and the wine and the skins will be wasted: but new wine has to be put into new wine-skins.
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 nemo mittit vinum novum in utres veteres : alioquin dirumpet vinum utres, et vinum effundetur, et utres peribunt : sed vinum novum in utres novos mitti debet.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܠܐ ܐܢܫ ܪܡܐ ܚܡܪܐ ܚܕܬܐ ܒܙܩܐ ܒܠܝܬܐ ܕܠܐ ܚܡܪܐ ܡܨܪܐ ܠܙܩܐ ܘܙܩܐ ܐܒܕܢ ܘܚܡܪܐ ܡܬܐܫܕ ܐܠܐ ܪܡܝܢ ܚܡܪܐ ܚܕܬܐ ܒܙܩܐ ܚܕܬܬܐ
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 οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος — — τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί — ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς —
The standard critical text of the New Testament.
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος — — τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί — ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς —
The previous edition, still widely cited.
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος — — τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί — ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς —
The Society of Biblical Literature edition, freely licensed.
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος — — τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί — ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς —
The edition that turned scholarship toward the earliest manuscripts.
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος — — τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί — ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς βλητέον.¶
An independent critical text built from the oldest witnesses then known.
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος — — τοὺς ἀσκούς, καὶ ὁ οἶνος — καὶ οἱ ἀσκοί ἀπολοῦνται· ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς —
A recent critical edition following documentary evidence closely.
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, — ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ ὁ οἶνος — καὶ οἱ ἀσκοί ἀπολοῦνται· ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς βλητέον.¶
The reading of the majority of surviving manuscripts.
Καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, — ὁ οἶνος ὁ νέος τοὺς ἀσκούς, καὶ ὁ οἶνος — καὶ οἱ ἀσκοί ἀπολοῦνται· ἀλλ᾽ οἶνον νέον εἰς ἀσκοὺς καινούς βλητέον.¶
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 |
|---|---|---|
| ῥήξει will burst | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ὁ <the> | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| νέος new | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἀπόλλυται is destroyed | NA28, NA27, SBL, WH, Treg | Tyn, TR, Byz |
| ἀπολοῦνται· will perish; | Tyn, TR, Byz | NA28, NA27, SBL, WH, Treg |
| βλητέον.¶ must be put. | Treg, TR, Byz | NA28, NA27, SBL, WH, 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 2:22
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
οὐδείς is built from the negation οὐ (not) and εἷς (one), meaning no one or none. It appears in various contexts in the New Testament, often emphasizing the absence of people or things, such as in Matthew 5:13 and John 1:18. The word can also be used adverbially to mean not at all or nothing.
οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Lk 22:35 23:14, Ac 15:9 19:27 26:26, I Co 13:2, II Co 11:8; cf. Bl., § 6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή,
no, no one, none: with nouns, Lk 4:24, Jo 10:41, Ro 8:1, al.; absol., Mt 6:24, Mk 3:27, Lk 1:61, Jo 1:18, Ac…
Read the full entry →οὐδείς. P Alex 4° (iii/B.c.) (= Witkowski’, p. 52), οὐδείς σε ἀνθρώπων μὴ ὠφειλήσηι. For a similar use of οὐθείς, cf. P Petr 11. 13(19)!8 (B.c. 258-3) (= Witkowski?, p. 20) τοῦτο {δ᾽ ἔχε τῆι δια[νοία]ι, ὅτι οὐθέν σοι μὴ γενηθῆι λυπηρόν, ἀλλὰ πᾶν ἐμοὶ ἔστ]αι πεφροντισμένον τοῦ σε γενέσθαι ἄλυπον, ‘‘but hold this fact in your mind, that nothing vexatious may happen to you, but that I have used every forethought to keep you free from trouble’’ (Ed.). Another ex. of the neut. οὐδέν is the illiterate BGU II. 380" (ili/A.D.) (= Selections, p. 105) οὐδὲν περισότε[ρ]ον ext σε. οὐδ΄ ποτε “there is nothing so much the matter with you.’’ The stronger οὐδέν is sometimes used for οὐ : see Epict. iv. ro. 36 οὐδὲν κωλύονται ἀθλιώτατοι εἶναι Kal δυστυχέστατοι (cited by Radermacher G7. p. 26), and possible NT exx. in Ac 18! (but cf. Blass Gr. p. 104), Rev 377, The usual accumulation of negatives may be…
Read the full entry →οὐδείς (oudeis) — none.
οὐδείς,
feminine οὐδεμίᾰ (never nominative accusative -μίη, -μίην, since οὐδεμιῇ is probably in [Refs], rarely οὐδ᾽ ἴα [Refs 7th c.BC+], not one, i.e. no one, none, used by [Refs 8th c.BC+], except in the phrase τὸ ὃν μένος οὐδενὶ εἴκων [Refs 8th c.BC+]; οὐδείς is found in [Refs 5th c.BC+]: rare in plural, no set of persons or things, [Refs 5th c.BC+]; οὐδένων εἰσὶ βελτίους, i.e. οὔ τινων ἄλλων, [Refs 5th c.BC+] —In _Ionic dialect_ the _plural_ is usually οὐδαμοί.
2. οὐ. ὅστις οὐ every one, [Refs 5th c.BC+]; οὐδὲν ὅ τι οὐ every, [Refs]; this came to be regarded as one word, so that οὐδείς passed into the same case as ὅστις, οὐδένα ὅντινα οὐ κατέκλασε [Refs 5th…
οὐδείς οὐθείς
oudeis
oudemia oo-dem-ee'-ah, and neuter
ouden oo-den'
from 3761 and 1520; not even one (man, woman or thing), i.e. none,
nobody, nothing:--any (man), aught, man, neither any (thing), never
(man), no (man), none (+ of these things), not (any, at all, -thing),
nought.
see GREEK for 3761
see GREEK for 1520
οὐδείς, οὐδεμία, οὐδέν
Adj
no one, none, nothing
οὐδείς oudeis 227x
latter form, οὐθείς (G4032), not one, no one, none, nothing, Mt. 5:13; 6:24; 19:17; met. οὐδέν, nothing, of no account, naught, Jn. 8:54; Acts 21:24
οὐδείς never οὐδεμίη and not one, i. e. no one, none, as Lat. nullus, for ne ullus, Hom., etc.:—rare in pl. (οὐδαμοί being used instead), Xen.; πρὸς οὐδένας τῶν Ἑλλήνων Dem.; v. infr. II. 3.
οὐδεὶς ὅστις οὐ, Lat. nemo non, every one, Hdt., attic; οὐδὲν ὅ τι οὐ, Lat. nihil non, every, Hdt.; this came to be regarded as one word, so that οὐδείς passed into the same case as the relative, οὐδένα ὅντινα οὐ κατέκλασε Plat.
naught, good for naught, Ar.
in neut. of persons, οὐδέν εἰμι Hdt.; πρὸς τὸν οὐδένα Eur.; οὐδὲν εἶναι to be good for nothing, Ar.
in pl., οὐδένες ἐόντες being nobodies, Hdt.; ὄντες οὐδένες Eur.; ὁ μηδὲν ὢν κἀξ οὐδένων κεκλήσομαι id. Eur.
Adj-NSM-N — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-N Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Negative
wun.
See NUMBER.
235 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 235 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 113 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.
τὸ μὲν οὖν κάλλος τῶν νοημάτων τῆς κοσμοποιίας οὐδεὶς οὔτε ποιητὴς οὔτε λογογράφος ἀξίως ἂν ὑμνῆσαι δύναιτο·
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.
διὸ προσέχωμεν ἐν ταῖς ἐσχάταις ἡμέραις: οὐδὲν γὰρ ὠφελήσει ἡμᾶς ὁ πᾶς χρόνος τῆς πίστεως ἡμῶν, ἐὰν μὴ νῦν ἐν τῷ ἀνόμῳ καιρῷ καὶ τοῖς μέλλουσιν σκανδάλοις, ὡς πρέπει υἱοῖς θεοῦ, ἀντιστῶμεν, ἵνα μὴ σχῇ παρείσδυσιν ὁ μέλας.
Φιλωτέρειον Δρύτωνι Παμφίλου ὄντα συγγενῆ, ὁμοίως δὲ καὶ Ἐσθλάδου τοῦ Ἐσθλάδου. Ἀλλωι δὲ οὐθενὶ οὐθὲν καταλείπω οὐδε δίδωμι. Μαρτυρες … … … … δεξι … … μελίχρως τετανὸς
ς δεομένων δὲ τῶν … ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι
καὶ Φάφις καὶ οἱ παρʼ ἡμῖν πάντες. μὴ λυπεῖσθε ἐπὶ τοῖς χωρισθεῖσι. ὑπελάμβανον φονευθήσεσθαι. οὐθὲν ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι.
The Greek word βάλλω (i.e., *ballō*) means to throw, cast, or place something, and can apply to both physical and metaphorical contexts. It is used in various ways, such as throwing weapons, pouring liquids, or even casting someone into a situation. In the New Testament, it appears in contexts like casting out demons or laying down burdens. The lexicons do not indicate significant disagreement about its meanings.
βάλλω,
[in LXX for נפל, שׂום, ידד, etc.;]
prop., of a weapon or missile; then generally, of things and persons, lit. and metaph., to throw, cast, put, place: c. acc., seq. εἰς, Mt 4:18, and freq. ἐπί, Mt 10:34; κάτω, Mt 4:6; ἔξω, Mt 5:13; ἀπό, Mt 5:29; ἐκ, Mk 12:44; δρέπανον, Re 14:19; μάχαιραν, Mt 10:34; κλῆρον, Mt 27:35; of fluids, to pour: Read the full entry →
βάλλω; fut. Bara; pf. βέβληκα ; 2 aor. ἔβαλον (3 pers. plur. ἔβαλον in Lk. xxiii. 34; Acts xvi. 23, ἔβαλαν, {π6 Alex. form, in Acts xvi. 37 L T Tr WH; [Rev. xviii. 19 Lehm., see WH. App. p. 165 and] for reff. ἀπέρχομαι init.) ; Pass., [pres. βάλλομαι] ; pf. βέβλημαι ; plpf. ἐβεβλήμην; 1 aor. ἐβλήθην; 1 fut. βληθήσομαι ; to throw, — either with force, or without force yet with a purpose, or even carelessly ; 1. with force and effort: βάλλειν τινὰ ῥαπίσμασι to smite one with slaps, to buffet, ΜΚ. xiv. 65 Rec. (an imitation of the phrases, τινὰ βάλAew λίθοις, βέλεσι, τόξοις, etc., κακοῖς, ψόγῳ, σκώμμασι. etc., in Grk. writ. ; cf. Passow i. p. 487; [L. and S.s. v. T. 1 and 3]; for the Rec. ἔβαλλον we must read with Fritzsche and Schott ἔβαλον, fr. which arose ἔλαβον, adopted by L T Tr WIL; βαλεῖν and λαβεῖν are often confounded in codd. ; οἵ. Grimm on 2 Mace. y. 6; [Serivener, Introd. p.…
Read the full entry →βάλλω. That the verb does not necessarily imply casting or thrusting with some degree of violence is clear already from the NT itself; and there are vernacular parallels to negative the assumption of “Jewish Greek.” Thus in BGU 11. 5974 (A.D. 75) ἵνα βάληι τὸν μόσχον mpd τῶν προβάτων the verb does not suggest a violent ‘‘ Βιησίηρ ἡ of the helpless calf before the ferocious beasts afterwards named. Cf. P Oxy VII. 1069%° (iii/A.pD.) κ[α]λὰ μέτρα αὐτῷ βαλέτωσαν, ‘let them put good measure into it” with reference to the making of a tunic, and 2d. VI. 9349 (iii/A.D.) μὴ οὖν ἀμελήσῃς τοῦ βαλεῖν τὴν κόπρον, “do not fail therefore to throw the manure on the land” (Edd.): ef. P Fay 1187! (a.p. 110) βάλλωι ἕξ ἀρούρας εἰς τὴν Ψεννόφριν, “1 am manuring six arourae at Psennophris” (Edd.). For a similar absolute usage see Sy// 5227 (iii/p.c.) θύειν δὲ τὸμ μὲν βοῦν BeBAnκότα, τὴν δὲ οἷν βεβληκ[υ]ῖαν…
Read the full entry →βάλλω (ballō) — to throw: throw.
βάλλω,
future βᾰλῶ (in Attic dialect Prose only in compounds), Ionic dialect βαλέω [Refs 8th c.BC+]aorist 2 ἔβᾰλον, Ionic dialect προ-βάλεσκε [Refs 8th c.BC+]; later aorist 1 ἔβαλα [LXX]; Epic dialect and Ionic dialect infinitive βαλέειν [Refs 8th c.BC+]; optative βλείης in [Refs 5th c.BC+], participle βλείς [Refs]perfect βέβληκα: pluperfect ἐβεβλήκειν, Epic dialect βεβλήκειν [Refs 8th c.BC+]:—middle, Ionic dialect imperfect βαλλέσκετο [Refs 5th c.BC+]future βᾰλοῦμαι (προ-) [Refs 8th c.BC+]aorist 2 ἐβᾰλόμην, Ionic dialect imperative βαλεῦ [Refs 5th c.BC+] used mostly in compounds:—passive, future βληθήσομαι [Refs 5th c.BC+]; participle δια-βεβλησόμενος [Refs 2nd c.AD+]: aorist ἐβλήθην [Refs 8th c.BC+] also has an Epic dialect aorist passive, ἔβλητο [Refs 8th c.BC+]; subjunctive βλήεται [Refs 8th c.BC+]; optative βλῇο or βλεῖο [Refs 8th…
Read the full entry →βάλλω
ballo
a primary verb; to throw (in various applications, more or less
violent or intense):--arise, cast (out), X dung, lay, lie, pour, put
(up), send, strike, throw (down), thrust. Compare 4496.
see GREEK for 4496
βάλλω
v.
I cast, throw, rush, put, place, drop
ἀμφιβάλλω amphiballō 1x
to throw around; to cast a net, Mk. 1:16*
βάλλω Root ΒΑΛ Act. to throw:
with acc. of person or thing aimed at, to throw so as to hit, to hit one with a missile, opp. to striking (τύπτω, οὐτάω), βλήμενος ἠὲ τυπείς Il.; c. dupl. acc. pers. et partis, μιν βάλε μηρὸν ὀϊστῶι id. Il.: c. acc. cogn. added, ἕλκος, τό μιν βάλε the wound which he gave him, id. Il.:—also, βάλε κατ᾽ ἀσπίδα smote upon it, id. Il.
of things, ἡνίοχον ῥαθάμιγγες ἔβαλλον id. Il.; of the Sun, ἀκτῖσιν ἔβαλλεν [χθόνα] Od.: to strike the senses, of sound, κτύπος οὔατα βάλλει Il.
metaph., β. τινὰ κακοῖς to smite with reproaches, Soph., etc.; φθόνος βάλλει τινά Aesch.
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
123 occurrences in the New Testament, rendered 61 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 123 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 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
21,20) ἢ βαλλόμενον καὶ τοξευόμενον ἀποκύουσι.
εὐμενῶς τε οὖν αὐτὸν προσδέχεσθαι τὴν θυσίαν παρεκάλει καὶ μηδεμίαν ὀργὴν ἐπὶ τὴν γῆν ὁμοίαν βαλεῖν, ὅπως ἔργοις τε τοῖς ταύτης προσλιπαροῦντες καὶ πόλεις ἀναστήσαντες εὐδαιμόνως ζῆν ἔχοιεν καὶ μηδενὸς ὧν καὶ πρὸ τῆς ἐπομβρίας ἀπέλαυον ὑστερῶσιν…
Περιέσχεν με συναγωγὴ πονηρευομένων, ἐκύκλωσάν με ὡσεὶ μέλισσαι κηρίον, καί: Ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.
ἐπεὶ κοπρηγεῖν μέλλει τὰ κτήνη εἰς Ψεννῶιφριν, ἔχοντας βελενκώθια καὶ σηστρίδια ὡσεὶ εἰς ξυλαμήν. βάλλω ἓξ ἀρούρας εἰς τὴν Ψεννῶφριν. ἐὰν ἀναβαίνῃ τὰ κτήνη γέμισον αὐτὰ βάκανον καὶ ξύλον.
κιβαριάτου τ … τοῦ ὄξους οὔπω πέπρακα … κριθῆς. ἔλαβον ἄλλας δύο ἀρτάβας καὶ ἔβαλον αὐτὰς ἐπάνω τῶν ἄλλων ἀρταβῶν ϛ. ἔχω παρα … ὡς ἐνετείλω μοι. ἄσπασαι Σαραπάμμωνα
ἐστομώσαμεν σίδηρα εἰς στόμωμα καὶ εἰς τοὺς σφῆνας. ὡς βάλλουσι τοὺς σφῆνας εὐχαριστοῦμεν αὐτοῖς. βέβληται καὶ ἐπιβεβλήμεθα … τὴν πλάκα. εἰ οὖν θέλεις ἵνα ἀπαρτισθῇ, ἔξελθε στομώσειν αὐτοῖς καὶ
The Greek word οἶνος (i.e., *oinos*) means "wine" and is used both literally and metaphorically in various contexts. It appears frequently in the New Testament, often referring to the beverage itself or symbolically to represent concepts like joy or judgment. The lexicons note its use in the Septuagint and classical literature, and it can also refer to fermented drinks made from other ingredients, such as barley.
οἶνος, -ov, ὁ, [fr. Hom. down], Sept. for 7), also for WITT (must, new wine), ὍΤΙ, ete.; wine; a. prop.: Mt. ix. 17; [xxvii. 34 Ltxt.T Tr WH]; Mk. xv. 23; 11.1.15; Jn. 11. 8; Ro. xiv. 21; Eph.v.18; 1 Tim. v. 23; Rey. xvii. 2, ete.; οἴνῳ προσέχειν, 1 Tim. iii. 8; δουλεύειν, Tit. ii. 3. b. metaph.: οἶνος τοῦ θυμοῦ (see 9 ? , “ OK TANMEPOS
οἶνος. It is hardly necessary to illustrate this common word, but we may note οἶνος καινός in Ostr 1142 (beginning of iii/ A.D.) as the antithesis to οἶνος παλαιός in 7. 1129, not νέος as in [Lk] 58%. See also P Lond 11135? cited s.v. ὅδοιπορέω. For the dim. οἰνάριον cf. P Eleph 135 (B.c. 223-2) (= Witkowski?, p. 43) περὶ δὲ τοῦ oivaplov ΤΤραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, P Oxy XIV. 16725 (A.D. 37-41) πολλὰ λέα οἰνάρια, ‘‘a quantity of quite thin wine,” and P Grenf II. 773° (iii/iv A.D.) (= Selections, p. 122), where provision is made that the man who is conveying a dead body for burial shall be entertained—ev ψωμίοις kal [οἰ]ναρίῳ καὶ ἐλαίῳ, ‘with delicacies and thin wine and olive-oil.’’ Οἰνηγία, ‘‘conveyance of wine,” is found in P Oxy XIV. 1651° (iii/A.D.), and the corresponding adj. οἰνηγός (not in LS) in PSI VI. 568? (B.c. 253-2): cf. οἰνικός in 20. 715! (A.D. 92), with the…
Read the full entry →οἶνος (oinos) — wine.
οἶνος, ὁ,
wine, μέλας οἶ. (compare οἶνοψ) [Refs 8th c.BC+] over one's cups, [Refs 5th c.BC+]: also in plural, ἡ ἐν τοῖς οἴ. διατριβή [Refs 5th c.BC+] wines, X.[same place], [Refs 5th c.BC+]; οἶνος δωδεκάδραχμος wine at [Refs 4th c.BC+]; οἶνος καὶ ἀλάθεα (see. ἀλήθεια), in vino veritas, [Refs 7th c.BC+]; οἴνῳ τὸν οἶ. ἐξελαύνειν 'to take a hair of the dog that bit you', [Refs 5th c.BC+]; especially with names of places, Θάσιος, Χῖος, etc., [Refs 4th c.BC+]: resin was used as a preservative, πισσίτης οἶ. [Refs 1st c.AD+]
2. fermented juice of other kinds, οἶνος ἐκ κριθέων πεποιημένος barley wine, a kind of beer, [Refs 5th c.BC+]; οἶ. φοινικήϊος palm-wine, [Refs]; lotus-wine, [Refs]; from which drinks grape-wine (οἶ.…
οἶνος
oinos
a primary word (or perhaps of Hebrew origin (3196)); "wine" (literally
or figuratively):--wine.
see HEBREW for 03196
οἶνος, ου, ὁ
n.m.
wine
οἶνος οἶνος, ὁ, Lat. vinum, wine, Hom., etc.; παρ᾽ οἴνῳ over one's wine, Lat. inter pocula, Soph.; οἶνος ἐκ κριθῶν barley- wine, a kind of beer, Hdt.
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
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
34 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 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 124 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.
ταύτῃ χρῆται ὁ Νῶε γυμνούμενος, ὅταν πίῃ τοῦ οἴνου·
Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπʼ ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθʼ ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν.
ὡσαύτως κεράμιον οἴνου ἡ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις:
δ αἳ πυροῦ κ ϛ μα … πυροῦ … γ, λοιπὸν πυροῦ γ 𐅵, οἴνου κεράμια … πυροῦ γ γίνονται πυροῦ ϛ 𐅵, τ … ολ … εισονφαι, λοιπὸν
Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἐδάνεισεν Ναομσῆσις Σπεμμίνιος Περσίνη Ψενθώτηι Ἀλύκιος Πέρσῃ τῆς ἐπιγονῆς οἴνου κεράμια ὀκτὼ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω τῇ Ναομσήσι ἐν μηνὶ Ἐπεὶφ λ
ἐκ Παθύρεως Ψεμμενχῆι Νεχούθου τοῦ Πβούκιος Πέρσηι τῆς ἐπιγονῆς τῶν ἐκ τῆς αὐτῆς Παθύρεως οἴνου κεράμια ἓξ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω Ψεμμενχῆς Πετεαρσεμθεῖ ἐν μηνὶ Μεσορὴ τοῦ
νέος (neos) means 'young' or 'new,' referring to both people and things. It is often used in the New Testament to describe youthfulness (Titus 2:4) and freshness (Matthew 9:17). The word can imply regeneration in a figurative sense. Some lexicons note a distinction between νέος and καινός in terms of their nuances, particularly regarding time versus quality.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →νέος, -α, -ον, [allied with Lat. novus, Germ. neu, Eng. new; Curtius § 433], as in Grk. auth. fr. Hom. down, aE recently born, young, youthful: Tit. ii. 4 (for 1, Gen. xxxvii. 2; Ex. xxxiii. 11); οἶνος νέος, recently made, Mt. ix. 17; Mk. ii. 22; Lk. v. 37-39 [but 39 WH in br.], (Sir. ix. 10). 2. new: 1Co.v.7; Heb. xii. 24; i. q. born again, ἄνθρωπος (q. v. 1 f.), Col. iii. 10. [Syn. see καινός, fin.]” νεοσσός and (so T WH, see νοσσιά) νοσσός, -οὔ, 6, (νέος), a young (creature), young bird: Lk. ii. 24. The form νοσσός appears in the Vat. txt. of the Sept.; but in cod. Alex. everywhere veooods; cf. Sturz, De dial. Maced. p. 185 sq.; Lob. ad Phryn. p. 206 sq.; [cf. W. 24]. (In Grk. writ. fr. Hom. down; Sept. often for 13, of the young of animals, as Lev. xii. 6, 8; Job xxxviii. 41.)
νέος (neos) — new.
νέος, νέα,
Ionic dialect νέη, νέον; Ionic dialect νεῖος (which see): [feminine νέας as monosyllable, [Refs 4th c.BC+]; contraction feminine νῆ [Refs 6th c.BC+]
1. young, youthful (of children, youths, and of men at least as old as [Refs 8th c.BC+]youths, [Refs 8th c.BC+]: later mostly with Article, οἱ νέοι [Refs 5th c.BC+] 'boys will be boys', [Refs 4th c.AD+]; οἱ ν., corporately organized, [Refs 8th c.BC+]; opposed to γεραιός, [Refs 5th c.BC+]; εὐθὺς ἐκ νέου ἐθίζειν from youth upwards, [Refs 5th c.BC+]; ἐκ νέας (i.e. ψυχῆς) [Refs 5th c.BC+]; τὸ ν., ={νεότης}, youth (in the abstract), [Refs 5th c.BC+] all young creatures, [Refs 5th c.BC+]; also, of minors, νέου ὄντος ἔτι [Refs 5th c.BC+]; compare νεώτερος.
νέος
neos
including the comparative neoteros neh-o'-ter-os; a primary word;
"new", i.e. (of persons) youthful, or (of things) fresh; figuratively,
regenerate:--new, young.
νέος, α, ον
Adj
young, new, fresh
νέος neos 24x
recent, new, fresh, Mt. 9:17; 1 Cor. 5:7; Col. 3:10; Heb. 12:24; young, youthful, Tit. 2:4. In Acts 16:11 is used in the name Νέαν πόλις, which some lexicons list as its own lexical form. This occurrence is not included in the word’s frequency count.
νέος young, youthful, Hom.; or alone, νέοι youths, Il., Hes., etc.; in attic with Art., ὁ νέος, οἱ νέοι, Ar., etc.:— τὸ νέον, ῀ νεότης, Soph.; ἐκ νέου from a youth, from youth upwards, Plat., etc.; ἐκ νέων Arist.
suited to a youth, youthful, Lat. juvenilis, Aesch., Eur.
of things, new, fresh, Il., attic
of events, new, strange, τί νέον; Aesch.; μῶν τι βουλεύει νέον; Soph.
neut. νέον as adv. of Time, newly, lately, just, just now, Hom., attic; also with the Art., καὶ τὸ παλαιὸν καὶ τὸ νέον Hdt.: comp. adv. νεωτέρως Plat.; Sup. νεώτατα most recently, Thuc.;—also, ἐκ νέας, ionic ἐκ νέης, anew, afresh, Lat. denuo, Hdt.
for νεώτερος, νεώτατος, v. νεώτερος: the orig. comp. and Sup. were νεαρός, νέατος.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
25 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 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 63 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.
τῷ δὲ δευτέρῳ ἀνθρώπῳ βοηθὸς συνίσταται, πρῶτον μὲν γενητός, „ποιήσωμεν“ γάρ φησιν "αὐτῷ βοηθόν“, ἔπειτα δὲ νεώτερος τοῦ βοηθουμένου·
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
φησὶν γὰρ ὁ ἐκλεκτὸς Δαυείδ: Ἐξομολογήσομαι τῷ κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς: ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν.
τόκῳ τὸ δὲ δάνειον ἀποδότω ὁ δεδανεισμένος Νεχούτηι ἐν μηνὶ Παχὼν τοῦ ζ ἔτους νέον καθαρὸν ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν τοῖς ἰδίοις ἀνηλώμασιν μέτρῳ ὧι καὶ παρείληφεν ἐὰν
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν.
δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word ἀσκός (askos) refers to a leathern bag or bottle, commonly used for storing wine or water. It appears in the New Testament in Matthew 9:17, Mark 2:22, and Luke 5:37-38. The term has a broader historical usage, including references to skins or hides in various contexts, but its primary significance in the New Testament is as a wineskin.
ἀσκός, -οῦ, 6, a leathern bag or bottle,in which water or wine was kept: Mt. ix. 17; Mk. ii. 22; Lk. v. 37 sq. (Often in Grk. writ. fr. Hom. down; Sept.) [BB.DD. 5. v. Bottle; Tristram, Nat. Hist. of the Bible, p. 92.]
ἀσκός. P Lond 402 verso? (B.c. 152 or 141) (ΞΞ 11. p. 11) ἀσκός = ‘‘leathern bag or bottle.” The word is used in the general sense ‘‘hide” or ‘‘skin” in P Fay 121° (c. A.D. 100) where a new and strong yoke-band is to b= selected ἐκ τῶν ἐν τῆι κειβωτῶι τῶν ἀσκῶν, ‘from those in the box of skins.” Add OG/S 629% (ii/A.p.) ἐν ἀσκοῖς] αἰγείοις, Cagnat III. ro56iil 46 (Palmyra, Trajan’s reign) τοῦ ἐν] ἀ[σ]κοῖς δυσὶ αἰγείοις ἐπὶ κ[αμήλου εἰσ]κομισθέντος : cf. above, 5,30. where the tax is defined ona load of μύρον, ἐΐν ἀλαβασ]τροῖς and one ἐν ἀσκοῖς] αἰγείοις respectively— the supplements come from the Latin. Cf. MGr ἀσκί (Zaconian αἰ" δ).
ἀσκός (askos) — wineskin.
ἀσκός, ὁ,
skin, hide, [Refs 1st c.AD+]; but usually, skin made into a bag, especially wineskin, οἶνον.. ἀσκῷ ἐν αἰγείῳ[Refs 8th c.BC+]; ἀσκὸς βοός, of the bag in which Aeolus bottled up the winds, [Refs 8th c.BC+]; ἀσκοὺς καμήλων skins of camel's hide, [Refs 5th c.BC+]; ἀ. Μαρσύεω bag made from the skin of Marsyas, [Refs 5th c.BC+]; ἀσκοὶ πεφυσαμένοι, of mankind, [Refs 5th c.BC+]; ἀσκός, of the human skin, [Refs 1st c.AD+]
2. paunch, belly, [Refs 7th c.BC+]; in oracular language, [Refs 5th c.BC+]
3. bellows, [Refs 2nd c.BC+]
4. bagpipes, [Refs 2nd c.AD+]
5. proverbial, wineskin, of a toper, [Refs 4th c.BC+]; “ἀσκός, πέλεκυς” in a child's game, [Refs 4th c.BC+]; ἀσκὸν δείρειν flay alive, hence, abuse, maltreat, [Refs 5th c.BC+]:—passive, ἀσκὸς δεδάρθαι[Refs 6th…
ἀσκός
askos
from the same as 778; a leathern (or skin) bag used as a
bottle:--bottle.
see GREEK for 778
ἀσκός, οῦ, ὁ
n.m.
a wine-skin
ἀσκός a leathern-bag, a wine-skin, Hom.; ἀσκὸς βοός the bag of ox-skin in which Aeolus bottled up the winds, Od.; ἀσκὸς Μαρσυέω a bag made of the skin of Marsyas, Hdt.:— a bladder, Eur.
proverb. usage, ἀσκὸν δείρειν τινά to flay one alive, maltreat wantonly, Ar.; ἀσκὸς δεδάρθαι Solon.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Ἐπαφρόδειτος … … ω … κουράτορι εἰ ἔχεις ἀλλαξιμ … ἀσκοὺς πέμψον ἕνα … ἐπεὶ εἴρηκα Ῥούφῳ περὶ … αὐτῶν … ἀλλα … … οἱ
Λεοντᾶς Σουκκέσσῳ χαίρειν. καλῶς ποιήσεις ἀλλάξας τοὺς δ ἀσκοὺς καὶ πέμψας μοι σαργάνας δύο ἵνα μὴ πάσχωσιν οἱ ἀσκοί. ἔρρωσο.
Λεοντᾶς Σουκκέσσῳ χαίρειν. γεινώσκειν σε θέλω ὅτι οἱ ἀσκοί μου πάντες ἄχρηστοι γεγόνασι καὶ τὸ ὕδωρ σπανίζεται. καλῶς οὖν ποιήσεις ἐὰν θέλῃς πέμψαι
παλαιός (palaios) means old or ancient, often in contrast to new. It can refer to people or things that are aged or worn out, and it appears in various contexts in the New Testament, such as in references to old wine (Lk 5:39) and the old man in a moral sense (Ro 6:6). The term is built from the root meaning 'long ago' and can imply not just age but also obsolescence.
WE should go astray, if we regarded one of these words as expressing a higher antiquity than the other, and at all sought in this the distinction between them. On the contrary, this remoter antiquity will be expressed now by one, now by the other. *Apyaios, expressing that which was from the beginning (ἀρχήν, ἀπ᾽ apyijs), must, if we accept this as the first beginning of all, be older than person or thing that is merely παλαιός, as having existed a long time ago (πάλαι) ; whilst on the other hand there may be so many later beginnings, that it is quite possible to conceive the παλαιός as older than the ἀρχαῖος. Donaldson (New Cratylus, p. 19) writes: ‘ As the word archeology is already appropriated to the discussion of those subjects of which the antiquity is only comparative, it would be consistent with the usual distinction between ἀρχαῖος and παλαιός to give the name of palewology to…
Read the full entry →παλαιός, -ά, -όν
(< πάλαι),
[in LXX: Le 25:22 26:10, Ca 7:13 (14) (ישׁן), Jos 9:4, 5, Je 45 (38):11 (בָּלֶה), etc.;]
παλαιός, -d, -dv, (πάλαι, 4. v-), fr. Hom. down ; a i old, ancient, (Sept. several times for jw and pny): οἶνος παλαιός (opp. to νέος), Lk. ν. 39 [but WH in br.] (Hom. Od. 2, 340; Sir. ix. 10); διαθήκη. 2 Co. iii. 14; ἐντολή (opp. to καινή), given long since, 1 Jn. ii. 7; ζύμη (opp. to νέον φύρ.), 1 Co. v. 7sq.; neut. plur. παλαιά (opp. to καινά), old things, Mt. xiii. 52 (which seems to allude to such articles of food as are fit for use only after having been kept some time [al. consider clothing, jewels, etc., as referred to; cf. θησαυρός, 1 c.]; dropping the fig., old and new commandments; cf. Sir. xxiv. 23; Heb. v. 12 8qq-); 6 παλαιὸς ἡμῶν ἄνθρωπος (opp. to ὁ νέος). our old man, i. 6. we, as we were before our mode of thought, feeling, action, had been changed, Ro. vi. 6 ; Eph. iv. 22; [Col. iii. 91. 2. no longer new, worn by use, the worse for wear, old, (for 793, Josh. ix. 10 (4)…
Read the full entry →παλαιός (palaios) — old.
πᾰλαιός, ά, όν,
Aeolic dialect πάλαος [Refs]; Boeotian dialect παληός [Refs]; Laconian dialect παλεός (see. below): regular comparative and superlative παλαιότερος [Refs 5th c.BC+] [The penultimate is sometimes short in Poets, [Refs 5th c.BC+]; in these places παλεός (a form mentioned by Hdn.[Refs 5th c.BC+]
I. old in years,
I.1. mostly of persons, aged, ἢ νέος ἠὲ παλαιός [Refs 8th c.BC+]; π. γέρων, π. γρηῦς, [Refs 8th c.BC+]: in bad sense, a dotard (μωρός [Refs 5th c.BC+]
I.2. of things, οἶνος [Refs 8th c.BC+]; νῆες.. νέαι ἠδὲ π.[Refs 5th c.BC+]
II. of old date, ancient,
II.1. of persons, ξεῖνος π. an old guest-friend, [Refs 8th c.BC+]; οἱ π. the ancients, [LXX+5th c.BC+]
παλαιός
palaios
from 3819; antique, i.e. not recent, worn out:--old.
see GREEK for 3819
παλαιός, ά, όν
Adj
old, ancient, worn out
παλαιός πα^λαιός, ή, όν formed from πάλαι old in years,
of persons, old, aged, ἢ νέος ἠὲ παλαιός Hom.; π. γέρων, π. γρηῦς Od.; χρόνῳ π. Soph.
of things, οἶνος Od.; νῆες id. Od.
of old date, ancient,
of persons, Hom.; Μίνως παλαίτατος ὧν ἀκοῇ ἴσμεν Thuc.; οἱ π. the ancients, Lat. veteres, id. Thuc.
of things, Od., Hdt., etc.: —τὸ παλαιόν, as adv. like τὸ πάλαι, anciently, formerly, Hdt., etc.; ἐκ παλαιοῦ from of old, id. Hdt.; ἐκ παλαιτέρου from older time, id. Hdt.; ἐκ παλαιτάτου Thuc.
of things, also, antiquated, obsolete, Aesch., Soph.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
old.
See AGE, OLD.
19 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
λέγεται τὸ παλαιὸν τὸ ἰοβόλον καὶ γηγενὲς ἑρπετὸν [ὄφις] ἀνθρώπου φωνὴν προΐεσθαι καί ποτε προσελθὸν τῇ τοῦ πρώτου φύντος ἀνδρὸς γυναικὶ τῆς βραδυτῆτος καὶ τῆς ἄγαν εὐλαβείας ὀνειδίσαι, διότι μέλλει καὶ ὑπερτίθεται πάγκαλον ὀφθῆναι καὶ ἥδιστον…
ποιεῖται δʼ αὐτὸν υἱὸν καὶ μίαν τῶν θυγατέρων πρὸς γάμον δίδωσι τῶν τε θρεμμάτων, ἐν τούτοις γὰρ ἡ πᾶσα κτῆσις τὸ παλαιὸν ἦν τοῖς βαρβάροις, ἀποδείκνυσιν ἐπιμελητὴν καὶ δεσπότην.
παλαιὰ δὲ ἦν ἠ πέτρα ἐκείνη, πύλην ἐκκεκομμένην ἔχουσα: ὡς πρόσφατος δὲ ἐδόκει μοι εἶναι ἡ ἐκκόλαψις τῆς πύλης.
v ἔτους λϛ Ἐπεὶφ δ παρέδωκα Σεμμώνθει· προσκεφάλαια ἀνθεινὰ ζ ἄλλον λευκὸν α, ἄλλον παλαιὸν α γίνονται θ, ἐπικρεμαστὸς ταρσός ἐφίππια συνερραμμένα β, ἄλλον παλαιὸν α, χιτὼν λευκόφαιος α,
Ἐσθλάδου ἕως τῆς ἀνεῳγμένης θύρας ἐπὶ λίβα· τοὺς δὲ λοιποὺς οἴκους καὶ χρηστῆρας καὶ παλαιὰν … καὶ ψιλὸν τόπον εἰς περιστερῶνα ἀποδεδειγμένον ὑποκάτω τῆς Ἐσθλάδου θύρας καὶ ἀπὸ λιβὸς
Ἐσθλάδου ἕως τῆς ἀνεῳγμένης θύρας ἐπὶ λίβα· τοὺς δὲ λοιποὺς οἴκους καὶ χρηστῆρας καὶ παλαιὰν … καὶ τὸν ψιλὸν τόπον τὸν εἰς περιστερῶνα ἀποδεδειγμένον ὑποκάτω τῆς Ἐσθλάδου θύρας καὶ
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 501 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 307 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.
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 →
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,060 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
The Greek word ῥήγνυμι (i.e., *rhēgnumi*) means to break, rend, or shatter. It is used in various contexts, such as breaking garments in grief or breaking forth into speech. In the New Testament, it appears in verses like Matthew 9:17 and Galatians 4:27. There is some debate among lexicographers about its relationship with the similar word ῥήσσω.
ῥήγνυμι (Mt. ix. 17) and ῥήσσω (Hom. Il. 18, 571; 1K. xi. 31; Mk. ii. 22 RG@Lmrg.; ix. 18; [Lk. v. 37 Limrg.; (see below)]); fut. ῥήξω ; 1 aor. ἔρρηξα ; pres. pass. 3 pers. plur. ῥήγνυνται; fr. Hom. down; Sept. for ypa and DIP; to rend, burst or break asunder, break up, break through; a. univ.: τοὺς ἀσκούς, Mk. ii. 22; Lk. v. 37; pass. Mt. ix. 17; i. q. to tear in pieces [A.V. rend |: τινά, Mt. vii. 6. b. sc. εὐφροσύνην (previously chained up, as it were), to break forth into joy: Gal. iv. 27, after Is. liv. 1 (the full phrase is found in Is. xlix. 13; lii. 9; [ef. B. § 130, 5]; in class. Grk. ῥηγνύναι κλαυθμόν, οἰμωγήν, δάκρυα, esp. φωνήν is used of infants or dumb persons beginning to speak; cf. Passow s. v. 2, vol. ii. p. 1832"; [L. and 5. 8. v. I. 4 and 57). c. i. q. σπαράσσω, to distort, convulse: of a demon causing convulsions in a man possessed, Mk. ix. 18; Lk. ix. 42; in both…
Read the full entry →ῥήγνυμι (rhēgnumi) — to throw violently.
ῥήγνῡμι
or ῥηγνύω
__A (ἀναρ- [Refs 5th c.BC+]: imperfect κατ-ερρήγνυε [Refs 4th c.BC+]; later ῥήσσω, [Refs 2nd c.AD+]; ἀπο-, δια-ρρήσσεσθαι, [Refs 5th c.BC+]; ῥήττω, [Refs 3rd c.BC+]: Epic dialect imperfect ῥήγνυσκε [Refs 8th c.BC+]: future ῥήξω [Refs 5th c.BC+]: aorist ἔρρηξα [Refs 8th c.BC+]perfect ἔρρηχα (δι-) [LXX]middle ῥήγνῠμαι, future ῥήξομαι, aorist ἐρρηξάμην, all in [Refs 8th c.BC+], present also in [Refs 5th c.BC+]: aorist ἐρρηξάμην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ῥήξαντο [Refs 8th c.BC+]:—passive, subjunctive ῥήγνῡται [Refs 6th c.BC+]: Epic dialect 3rd.pers. singular imperfect ῥηγνύατο [Refs 4th c.BC+]: future ῥᾰγήσομαι [Refs 5th c.BC+]aorist ἐρράγην [ᾰ] [Refs 5th c.BC+]; later ἐρρήχθην, [Refs 3rd c.AD+]; δια-ρρηχθῇ (variant{-ρραγῇ}) [Refs 5th c.BC+]perfect ἔρρηγμαι (συν-) [Refs 8th c.BC+]…
ῥήγσσω ῥήγνυμι
rhegnumi
rhesso hrace'-so
both prolonged forms of rheko (which appears only in certain forms,
and is itself probably a strengthened form of agnumi (see in 2608)) to
"break," "wreck" or "crack", i.e. (especially) to sunder (by
separation of the parts; 2608 being its intensive (with the
preposition in composition), and 2352 a shattering to minute
fragments; but not a reduction to the constituent particles, like
3089) or disrupt, lacerate; by implication, to convulse (with spasms);
figuratively, to give vent to joyful emotions:--break (forth), burst,
rend, tear.
see GREEK for 2608
see GREEK for 2608
see GREEK for 2352
see GREEK for 3089
ῥήγνυμι, ῥήσσω
v.
I break, break forth
ῥήγνυμι rhēgnymi 1x
see ῥήσσω
ῥήγνυμι to break, break asunder or in pieces, rend, shiver, shatter, Hom., etc.:—to rend garments, in sign of grief, Aesch.:—Mid. to break for oneself, get broken, Il.
to break a line of battle or body of men, id. Il., Hdt.; in Mid., ῥήξασθαι φάλαγγας, στίχας to break oneself a way through the lines, Il.; absol., ῥήξασθαι to break or force one's way, id. Il.
to let break loose, let loose, id. Il.
ῥῆξαι φωνήν to let loose the voice, of children and persons who have been dumb breaking into speech, Hdt.: then to speak freely, speak out (like rumpere vocem, Virgil), id. Hdt., Ar., etc.
δακρύων ῥήξασα νάματα having let loose floods of tears, Soph.; so, ῥ. κλαυθμόν Plut.
absol. in the form ῥήσσω, to beat the ground, dance, Il.
later, as a term of fighters, to fell, knock down, Dem.
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
7 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 26 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Εὐφράνθητι, στείρα ἦ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
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
The Greek word οἶνος (i.e., *oinos*) means "wine" and is used both literally and metaphorically in various contexts. It appears frequently in the New Testament, often referring to the beverage itself or symbolically to represent concepts like joy or judgment. The lexicons note its use in the Septuagint and classical literature, and it can also refer to fermented drinks made from other ingredients, such as barley.
οἶνος, -ov, ὁ, [fr. Hom. down], Sept. for 7), also for WITT (must, new wine), ὍΤΙ, ete.; wine; a. prop.: Mt. ix. 17; [xxvii. 34 Ltxt.T Tr WH]; Mk. xv. 23; 11.1.15; Jn. 11. 8; Ro. xiv. 21; Eph.v.18; 1 Tim. v. 23; Rey. xvii. 2, ete.; οἴνῳ προσέχειν, 1 Tim. iii. 8; δουλεύειν, Tit. ii. 3. b. metaph.: οἶνος τοῦ θυμοῦ (see 9 ? , “ OK TANMEPOS
οἶνος. It is hardly necessary to illustrate this common word, but we may note οἶνος καινός in Ostr 1142 (beginning of iii/ A.D.) as the antithesis to οἶνος παλαιός in 7. 1129, not νέος as in [Lk] 58%. See also P Lond 11135? cited s.v. ὅδοιπορέω. For the dim. οἰνάριον cf. P Eleph 135 (B.c. 223-2) (= Witkowski?, p. 43) περὶ δὲ τοῦ oivaplov ΤΤραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, P Oxy XIV. 16725 (A.D. 37-41) πολλὰ λέα οἰνάρια, ‘‘a quantity of quite thin wine,” and P Grenf II. 773° (iii/iv A.D.) (= Selections, p. 122), where provision is made that the man who is conveying a dead body for burial shall be entertained—ev ψωμίοις kal [οἰ]ναρίῳ καὶ ἐλαίῳ, ‘with delicacies and thin wine and olive-oil.’’ Οἰνηγία, ‘‘conveyance of wine,” is found in P Oxy XIV. 1651° (iii/A.D.), and the corresponding adj. οἰνηγός (not in LS) in PSI VI. 568? (B.c. 253-2): cf. οἰνικός in 20. 715! (A.D. 92), with the…
Read the full entry →οἶνος (oinos) — wine.
οἶνος, ὁ,
wine, μέλας οἶ. (compare οἶνοψ) [Refs 8th c.BC+] over one's cups, [Refs 5th c.BC+]: also in plural, ἡ ἐν τοῖς οἴ. διατριβή [Refs 5th c.BC+] wines, X.[same place], [Refs 5th c.BC+]; οἶνος δωδεκάδραχμος wine at [Refs 4th c.BC+]; οἶνος καὶ ἀλάθεα (see. ἀλήθεια), in vino veritas, [Refs 7th c.BC+]; οἴνῳ τὸν οἶ. ἐξελαύνειν 'to take a hair of the dog that bit you', [Refs 5th c.BC+]; especially with names of places, Θάσιος, Χῖος, etc., [Refs 4th c.BC+]: resin was used as a preservative, πισσίτης οἶ. [Refs 1st c.AD+]
2. fermented juice of other kinds, οἶνος ἐκ κριθέων πεποιημένος barley wine, a kind of beer, [Refs 5th c.BC+]; οἶ. φοινικήϊος palm-wine, [Refs]; lotus-wine, [Refs]; from which drinks grape-wine (οἶ.…
οἶνος
oinos
a primary word (or perhaps of Hebrew origin (3196)); "wine" (literally
or figuratively):--wine.
see HEBREW for 03196
οἶνος, ου, ὁ
n.m.
wine
οἶνος οἶνος, ὁ, Lat. vinum, wine, Hom., etc.; παρ᾽ οἴνῳ over one's wine, Lat. inter pocula, Soph.; οἶνος ἐκ κριθῶν barley- wine, a kind of beer, Hdt.
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
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
34 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 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 124 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.
ταύτῃ χρῆται ὁ Νῶε γυμνούμενος, ὅταν πίῃ τοῦ οἴνου·
Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπʼ ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθʼ ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν.
ὡσαύτως κεράμιον οἴνου ἡ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις:
δ αἳ πυροῦ κ ϛ μα … πυροῦ … γ, λοιπὸν πυροῦ γ 𐅵, οἴνου κεράμια … πυροῦ γ γίνονται πυροῦ ϛ 𐅵, τ … ολ … εισονφαι, λοιπὸν
Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἐδάνεισεν Ναομσῆσις Σπεμμίνιος Περσίνη Ψενθώτηι Ἀλύκιος Πέρσῃ τῆς ἐπιγονῆς οἴνου κεράμια ὀκτὼ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω τῇ Ναομσήσι ἐν μηνὶ Ἐπεὶφ λ
ἐκ Παθύρεως Ψεμμενχῆι Νεχούθου τοῦ Πβούκιος Πέρσηι τῆς ἐπιγονῆς τῶν ἐκ τῆς αὐτῆς Παθύρεως οἴνου κεράμια ἓξ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω Ψεμμενχῆς Πετεαρσεμθεῖ ἐν μηνὶ Μεσορὴ τοῦ
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
νέος (neos) means 'young' or 'new,' referring to both people and things. It is often used in the New Testament to describe youthfulness (Titus 2:4) and freshness (Matthew 9:17). The word can imply regeneration in a figurative sense. Some lexicons note a distinction between νέος and καινός in terms of their nuances, particularly regarding time versus quality.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →νέος, -α, -ον, [allied with Lat. novus, Germ. neu, Eng. new; Curtius § 433], as in Grk. auth. fr. Hom. down, aE recently born, young, youthful: Tit. ii. 4 (for 1, Gen. xxxvii. 2; Ex. xxxiii. 11); οἶνος νέος, recently made, Mt. ix. 17; Mk. ii. 22; Lk. v. 37-39 [but 39 WH in br.], (Sir. ix. 10). 2. new: 1Co.v.7; Heb. xii. 24; i. q. born again, ἄνθρωπος (q. v. 1 f.), Col. iii. 10. [Syn. see καινός, fin.]” νεοσσός and (so T WH, see νοσσιά) νοσσός, -οὔ, 6, (νέος), a young (creature), young bird: Lk. ii. 24. The form νοσσός appears in the Vat. txt. of the Sept.; but in cod. Alex. everywhere veooods; cf. Sturz, De dial. Maced. p. 185 sq.; Lob. ad Phryn. p. 206 sq.; [cf. W. 24]. (In Grk. writ. fr. Hom. down; Sept. often for 13, of the young of animals, as Lev. xii. 6, 8; Job xxxviii. 41.)
νέος (neos) — new.
νέος, νέα,
Ionic dialect νέη, νέον; Ionic dialect νεῖος (which see): [feminine νέας as monosyllable, [Refs 4th c.BC+]; contraction feminine νῆ [Refs 6th c.BC+]
1. young, youthful (of children, youths, and of men at least as old as [Refs 8th c.BC+]youths, [Refs 8th c.BC+]: later mostly with Article, οἱ νέοι [Refs 5th c.BC+] 'boys will be boys', [Refs 4th c.AD+]; οἱ ν., corporately organized, [Refs 8th c.BC+]; opposed to γεραιός, [Refs 5th c.BC+]; εὐθὺς ἐκ νέου ἐθίζειν from youth upwards, [Refs 5th c.BC+]; ἐκ νέας (i.e. ψυχῆς) [Refs 5th c.BC+]; τὸ ν., ={νεότης}, youth (in the abstract), [Refs 5th c.BC+] all young creatures, [Refs 5th c.BC+]; also, of minors, νέου ὄντος ἔτι [Refs 5th c.BC+]; compare νεώτερος.
νέος
neos
including the comparative neoteros neh-o'-ter-os; a primary word;
"new", i.e. (of persons) youthful, or (of things) fresh; figuratively,
regenerate:--new, young.
νέος, α, ον
Adj
young, new, fresh
νέος neos 24x
recent, new, fresh, Mt. 9:17; 1 Cor. 5:7; Col. 3:10; Heb. 12:24; young, youthful, Tit. 2:4. In Acts 16:11 is used in the name Νέαν πόλις, which some lexicons list as its own lexical form. This occurrence is not included in the word’s frequency count.
νέος young, youthful, Hom.; or alone, νέοι youths, Il., Hes., etc.; in attic with Art., ὁ νέος, οἱ νέοι, Ar., etc.:— τὸ νέον, ῀ νεότης, Soph.; ἐκ νέου from a youth, from youth upwards, Plat., etc.; ἐκ νέων Arist.
suited to a youth, youthful, Lat. juvenilis, Aesch., Eur.
of things, new, fresh, Il., attic
of events, new, strange, τί νέον; Aesch.; μῶν τι βουλεύει νέον; Soph.
neut. νέον as adv. of Time, newly, lately, just, just now, Hom., attic; also with the Art., καὶ τὸ παλαιὸν καὶ τὸ νέον Hdt.: comp. adv. νεωτέρως Plat.; Sup. νεώτατα most recently, Thuc.;—also, ἐκ νέας, ionic ἐκ νέης, anew, afresh, Lat. denuo, Hdt.
for νεώτερος, νεώτατος, v. νεώτερος: the orig. comp. and Sup. were νεαρός, νέατος.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
25 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 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 63 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.
τῷ δὲ δευτέρῳ ἀνθρώπῳ βοηθὸς συνίσταται, πρῶτον μὲν γενητός, „ποιήσωμεν“ γάρ φησιν "αὐτῷ βοηθόν“, ἔπειτα δὲ νεώτερος τοῦ βοηθουμένου·
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
φησὶν γὰρ ὁ ἐκλεκτὸς Δαυείδ: Ἐξομολογήσομαι τῷ κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς: ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν.
τόκῳ τὸ δὲ δάνειον ἀποδότω ὁ δεδανεισμένος Νεχούτηι ἐν μηνὶ Παχὼν τοῦ ζ ἔτους νέον καθαρὸν ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν τοῖς ἰδίοις ἀνηλώμασιν μέτρῳ ὧι καὶ παρείληφεν ἐὰν
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν.
δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει
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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural 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
The Greek word ἀσκός (askos) refers to a leathern bag or bottle, commonly used for storing wine or water. It appears in the New Testament in Matthew 9:17, Mark 2:22, and Luke 5:37-38. The term has a broader historical usage, including references to skins or hides in various contexts, but its primary significance in the New Testament is as a wineskin.
ἀσκός, -οῦ, 6, a leathern bag or bottle,in which water or wine was kept: Mt. ix. 17; Mk. ii. 22; Lk. v. 37 sq. (Often in Grk. writ. fr. Hom. down; Sept.) [BB.DD. 5. v. Bottle; Tristram, Nat. Hist. of the Bible, p. 92.]
ἀσκός. P Lond 402 verso? (B.c. 152 or 141) (ΞΞ 11. p. 11) ἀσκός = ‘‘leathern bag or bottle.” The word is used in the general sense ‘‘hide” or ‘‘skin” in P Fay 121° (c. A.D. 100) where a new and strong yoke-band is to b= selected ἐκ τῶν ἐν τῆι κειβωτῶι τῶν ἀσκῶν, ‘from those in the box of skins.” Add OG/S 629% (ii/A.p.) ἐν ἀσκοῖς] αἰγείοις, Cagnat III. ro56iil 46 (Palmyra, Trajan’s reign) τοῦ ἐν] ἀ[σ]κοῖς δυσὶ αἰγείοις ἐπὶ κ[αμήλου εἰσ]κομισθέντος : cf. above, 5,30. where the tax is defined ona load of μύρον, ἐΐν ἀλαβασ]τροῖς and one ἐν ἀσκοῖς] αἰγείοις respectively— the supplements come from the Latin. Cf. MGr ἀσκί (Zaconian αἰ" δ).
ἀσκός (askos) — wineskin.
ἀσκός, ὁ,
skin, hide, [Refs 1st c.AD+]; but usually, skin made into a bag, especially wineskin, οἶνον.. ἀσκῷ ἐν αἰγείῳ[Refs 8th c.BC+]; ἀσκὸς βοός, of the bag in which Aeolus bottled up the winds, [Refs 8th c.BC+]; ἀσκοὺς καμήλων skins of camel's hide, [Refs 5th c.BC+]; ἀ. Μαρσύεω bag made from the skin of Marsyas, [Refs 5th c.BC+]; ἀσκοὶ πεφυσαμένοι, of mankind, [Refs 5th c.BC+]; ἀσκός, of the human skin, [Refs 1st c.AD+]
2. paunch, belly, [Refs 7th c.BC+]; in oracular language, [Refs 5th c.BC+]
3. bellows, [Refs 2nd c.BC+]
4. bagpipes, [Refs 2nd c.AD+]
5. proverbial, wineskin, of a toper, [Refs 4th c.BC+]; “ἀσκός, πέλεκυς” in a child's game, [Refs 4th c.BC+]; ἀσκὸν δείρειν flay alive, hence, abuse, maltreat, [Refs 5th c.BC+]:—passive, ἀσκὸς δεδάρθαι[Refs 6th…
ἀσκός
askos
from the same as 778; a leathern (or skin) bag used as a
bottle:--bottle.
see GREEK for 778
ἀσκός, οῦ, ὁ
n.m.
a wine-skin
ἀσκός a leathern-bag, a wine-skin, Hom.; ἀσκὸς βοός the bag of ox-skin in which Aeolus bottled up the winds, Od.; ἀσκὸς Μαρσυέω a bag made of the skin of Marsyas, Hdt.:— a bladder, Eur.
proverb. usage, ἀσκὸν δείρειν τινά to flay one alive, maltreat wantonly, Ar.; ἀσκὸς δεδάρθαι Solon.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Ἐπαφρόδειτος … … ω … κουράτορι εἰ ἔχεις ἀλλαξιμ … ἀσκοὺς πέμψον ἕνα … ἐπεὶ εἴρηκα Ῥούφῳ περὶ … αὐτῶν … ἀλλα … … οἱ
Λεοντᾶς Σουκκέσσῳ χαίρειν. καλῶς ποιήσεις ἀλλάξας τοὺς δ ἀσκοὺς καὶ πέμψας μοι σαργάνας δύο ἵνα μὴ πάσχωσιν οἱ ἀσκοί. ἔρρωσο.
Λεοντᾶς Σουκκέσσῳ χαίρειν. γεινώσκειν σε θέλω ὅτι οἱ ἀσκοί μου πάντες ἄχρηστοι γεγόνασι καὶ τὸ ὕδωρ σπανίζεται. καλῶς οὖν ποιήσεις ἐὰν θέλῃς πέμψαι
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 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
The Greek word οἶνος (i.e., *oinos*) means "wine" and is used both literally and metaphorically in various contexts. It appears frequently in the New Testament, often referring to the beverage itself or symbolically to represent concepts like joy or judgment. The lexicons note its use in the Septuagint and classical literature, and it can also refer to fermented drinks made from other ingredients, such as barley.
οἶνος, -ov, ὁ, [fr. Hom. down], Sept. for 7), also for WITT (must, new wine), ὍΤΙ, ete.; wine; a. prop.: Mt. ix. 17; [xxvii. 34 Ltxt.T Tr WH]; Mk. xv. 23; 11.1.15; Jn. 11. 8; Ro. xiv. 21; Eph.v.18; 1 Tim. v. 23; Rey. xvii. 2, ete.; οἴνῳ προσέχειν, 1 Tim. iii. 8; δουλεύειν, Tit. ii. 3. b. metaph.: οἶνος τοῦ θυμοῦ (see 9 ? , “ OK TANMEPOS
οἶνος. It is hardly necessary to illustrate this common word, but we may note οἶνος καινός in Ostr 1142 (beginning of iii/ A.D.) as the antithesis to οἶνος παλαιός in 7. 1129, not νέος as in [Lk] 58%. See also P Lond 11135? cited s.v. ὅδοιπορέω. For the dim. οἰνάριον cf. P Eleph 135 (B.c. 223-2) (= Witkowski?, p. 43) περὶ δὲ τοῦ oivaplov ΤΤραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, P Oxy XIV. 16725 (A.D. 37-41) πολλὰ λέα οἰνάρια, ‘‘a quantity of quite thin wine,” and P Grenf II. 773° (iii/iv A.D.) (= Selections, p. 122), where provision is made that the man who is conveying a dead body for burial shall be entertained—ev ψωμίοις kal [οἰ]ναρίῳ καὶ ἐλαίῳ, ‘with delicacies and thin wine and olive-oil.’’ Οἰνηγία, ‘‘conveyance of wine,” is found in P Oxy XIV. 1651° (iii/A.D.), and the corresponding adj. οἰνηγός (not in LS) in PSI VI. 568? (B.c. 253-2): cf. οἰνικός in 20. 715! (A.D. 92), with the…
Read the full entry →οἶνος (oinos) — wine.
οἶνος, ὁ,
wine, μέλας οἶ. (compare οἶνοψ) [Refs 8th c.BC+] over one's cups, [Refs 5th c.BC+]: also in plural, ἡ ἐν τοῖς οἴ. διατριβή [Refs 5th c.BC+] wines, X.[same place], [Refs 5th c.BC+]; οἶνος δωδεκάδραχμος wine at [Refs 4th c.BC+]; οἶνος καὶ ἀλάθεα (see. ἀλήθεια), in vino veritas, [Refs 7th c.BC+]; οἴνῳ τὸν οἶ. ἐξελαύνειν 'to take a hair of the dog that bit you', [Refs 5th c.BC+]; especially with names of places, Θάσιος, Χῖος, etc., [Refs 4th c.BC+]: resin was used as a preservative, πισσίτης οἶ. [Refs 1st c.AD+]
2. fermented juice of other kinds, οἶνος ἐκ κριθέων πεποιημένος barley wine, a kind of beer, [Refs 5th c.BC+]; οἶ. φοινικήϊος palm-wine, [Refs]; lotus-wine, [Refs]; from which drinks grape-wine (οἶ.…
οἶνος
oinos
a primary word (or perhaps of Hebrew origin (3196)); "wine" (literally
or figuratively):--wine.
see HEBREW for 03196
οἶνος, ου, ὁ
n.m.
wine
οἶνος οἶνος, ὁ, Lat. vinum, wine, Hom., etc.; παρ᾽ οἴνῳ over one's wine, Lat. inter pocula, Soph.; οἶνος ἐκ κριθῶν barley- wine, a kind of beer, Hdt.
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
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
34 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 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 124 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.
ταύτῃ χρῆται ὁ Νῶε γυμνούμενος, ὅταν πίῃ τοῦ οἴνου·
Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπʼ ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθʼ ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν.
ὡσαύτως κεράμιον οἴνου ἡ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις:
δ αἳ πυροῦ κ ϛ μα … πυροῦ … γ, λοιπὸν πυροῦ γ 𐅵, οἴνου κεράμια … πυροῦ γ γίνονται πυροῦ ϛ 𐅵, τ … ολ … εισονφαι, λοιπὸν
Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἐδάνεισεν Ναομσῆσις Σπεμμίνιος Περσίνη Ψενθώτηι Ἀλύκιος Πέρσῃ τῆς ἐπιγονῆς οἴνου κεράμια ὀκτὼ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω τῇ Ναομσήσι ἐν μηνὶ Ἐπεὶφ λ
ἐκ Παθύρεως Ψεμμενχῆι Νεχούθου τοῦ Πβούκιος Πέρσηι τῆς ἐπιγονῆς τῶν ἐκ τῆς αὐτῆς Παθύρεως οἴνου κεράμια ἓξ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω Ψεμμενχῆς Πετεαρσεμθεῖ ἐν μηνὶ Μεσορὴ τοῦ
The Greek word ἀπόλλυμι (*apollumi*) is built from the prefix ἀπ- and a root meaning to destroy. It covers a range of meanings including to destroy, kill, lose, or perish, both literally and metaphorically. In the New Testament, it is used to describe destruction and loss of life, as seen in verses like Matthew 10:28. The lexicons do not present significant disagreement.
ἀπόλλυμι. One or two instances of the literal use of this common verb will suffice—P Petr III. 51° τὸ ἀργύριον ὃ ὥιοντο ἀπολωλέναι, “the money which they thought had been lost,” P Oxy IV. 743°% (B.c. 2) ἐγὼ ὅλος διαπον[ο]ῦμαι εἰ Ἕλενος χαλκοῦς ἀπόλε[σ]εν, “1 am quite upset at Helenos’ loss of the money” (Edd.). In P Fay 111° (a.p. 95-6) we have it of destroying life: μένφομαί σαι μεγάλως ἀπολέσας X[v]piSia δύω ἀπὸ τοῦ ckvApod τῆς ὡδοῦ, “1 blame you greatly for the loss of two pigs owing to the fatigue of the journey” (Edd.). (Probably the writer meant ἀπολέσαντα, but the nom. will construe.) So in the dreams of Ptolemy, son of Glaucias, the helper of the Temple twins, P Par 50° (p.c. 160) Λέγω: Μηθαμῶς ἐργῇς (?) ἢ ἀπολέσῃ σου τὸν παῖδα’ κύριος οὐκ ἀπολύει (-- ἀπολλύει, presumably) τὸν αὑτοῦ παῖδα. Cf. P Petr III. 36 (a) verso*® δεόμενος μή pe ἀπολέσηι τῶι λιμῶι ἐν τῆι φυλακῆι : so Lk…
Read the full entry →ἀπολλύω (apolluō) — to destroy.
Included with: ἀπόλλῡμι
or ἀπολλύω [Refs 5th c.BC+]; the form is rejected by [Refs 5th c.BC+], imperfect ἀπώλλυν[Refs 5th c.BC+]future ἀπολέσω, Epic dialect ἀπολέσσω, Attic dialect ἀπολῶ, Ionic dialect ἀπολέω[Refs 5th c.BC+]aorist ἀπώλεσα, Epic dialect ἀπόλεσσα: perfect ἀπολώλεκα:—frequently in tmesi in Epic dialect; preposition postponed in [Refs 8th c.BC+] —stronger form of ὄλλυμι, destroy utterly, kill, in [Refs 8th c.BC+] mostly of death in battle, ἀπώλεσε λαὸν Ἀχαιῶν[Refs]; also of things, demolish, lay waste, ἀπώλεσεν Ἴλιον ἱρήν [Refs], etc.; generally, βίοτον δ᾽ ἀπὸ πάμπαν ὀλέσσει will waste my substance, [Refs 8th c.BC+]; οἵ μ᾽ ἀπωλλύτην sought to destroy me (imperfect sense), [Refs 5th c.BC+]; in pregnant sense, ἐπεί με γᾶς ἐκ πατρίας ἀπώλεσε drove me ruined from.., [Refs 5th c.BC+]; τῆς παρ᾽ ἡμέραν χάριτος τὰ μέγιστα τῆς…
Read the full entry →ἀπόλλυμι
apollumi
from 575 and the base of 3639; to destroy fully (reflexively, to
perish, or lose), literally or figuratively:--destroy, die, lose, mar,
perish.
see GREEK for 575
see GREEK for 3639
ἀπόλλυμι
v.
I destroy, lose, am perishing
ἀπόλλυμι to destroy utterly, kill, slay, and of things, to destroy, demolish, waste, Hom., attic; in pregnant sense, γᾶς ἐκ πατρίας ἀπ. to drive me ruined from my fatherland, Eur.; λόγοις ἀπ. τινά Soph.:— to talk or bore one to death, Ar.
to lose utterly, πατέρα, νόστιμον ἦμαρ Hom.
Mid. ἀπόλλυμαι, fut. -ολοῦμαι, ionic -ολέομαι with part. ἀπολεύμενος: aor2 -ωλόμην: perf. -όλωλα: plup. ἀπολώλειν:— to perish utterly, die, Il.; c. acc. cogn., ἀπ. κακὸν μόρον, αἰπὺν ὄλεθρον Od.; to be undone, id. Od.; ἀπόλωλας you are done for, lost, ruined, Ar.; as an imprecation, κάκιστ᾽ ἀπολοίμην id. Ar.; in fut. part., ὦ κάκιστ᾽ ἀπολούμενε oh destined to a miserable end! i. e. oh villain, scoundrel! Ar.
Read the full entry →Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
94 occurrences in the New Testament, rendered 43 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 90 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 219 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.
κρύπτεται μὲν ἀεὶ καὶ φυλάττεται τὰ πάθη ἐν Σικίμοις — ὠμίασις δὲ ἑρμηνεύεται, ὁ γὰρ πονούμενος περὶ τὰς ἡδονὰς φυλακτικὸς τῶν ἡδονῶν ἐστιν —, ἀπόλλυται δὲ καὶ διαφθείρεται παρὰ τῷ σοφῷ, οὐ πρὸς βραχύν τινα χρόνον, ἀλλ’ „ἕως τῆς σήμερον ἡμέρας“,…
τοῦ δὲ μὴ θηρίοις ἀλώμενος περιπέσῃ δεδιότος καὶ τοῦτον ἀπόληται τὸν τρόπον, ἐκέλευε μηδὲν ὑφορᾶσθαι σκυθρωπὸν ἀπὸ τοιαύτης αἰτίας, ἀλλʼ ἕνεκα τοῦ μηδὲν αὐτῷ ἐκ θηρίων γενέσθαι δεινὸν διὰ πάσης ἀδεῶς χωρεῖν γῆς·
τοῦτο λέγει, ὅτι δικαίως ἀπολεῖται ἄνθρωπος, ὃς ἔχων ὁδοῦ δικαιοσύνης γνῶσιν ἑαυτὸν εἰς ὁδὸν σκότους ἀποσυνέχει.
βλάβους κατανεμήσεως διὰ τῶν ἑαυτῶν προβάτων ἔδωκάν μοι πληγὰς πλείους ἀναιδευόμενοι μὴ ἀποδοῦναι, καὶ ἀπώλεσα ἃς εἶχον ἀπὸ τιμῆς ὀπίου ἀργυρίου δραχμὰς μ καὶ ζώνην . διὸ ἀξιῶ ἀντιλήμψεως
τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα καὶ ἐνειλούμενός μοι ἀπώλεσα πινακίδα καὶ ἀργυρίου δραχμὰς ξ, ἔτι δὲ καὶ ἐτόλμησεν φθόνου μοι ἐπαγαγεῖν αἰτίας τοῦ
τακτα βαλ … αι … … … Εὐτυχῆς ἀπολέσθαι … … τοῦ προκειμένου ἐλαιῶνος … θ … … δεσμῶν ἑπτακοσίων
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 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-NPM — Article · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
T-NPM Part of Speech: definite arTicle Case: Nominative Number: Plural 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
The Greek word ἀσκός (askos) refers to a leathern bag or bottle, commonly used for storing wine or water. It appears in the New Testament in Matthew 9:17, Mark 2:22, and Luke 5:37-38. The term has a broader historical usage, including references to skins or hides in various contexts, but its primary significance in the New Testament is as a wineskin.
ἀσκός, -οῦ, 6, a leathern bag or bottle,in which water or wine was kept: Mt. ix. 17; Mk. ii. 22; Lk. v. 37 sq. (Often in Grk. writ. fr. Hom. down; Sept.) [BB.DD. 5. v. Bottle; Tristram, Nat. Hist. of the Bible, p. 92.]
ἀσκός. P Lond 402 verso? (B.c. 152 or 141) (ΞΞ 11. p. 11) ἀσκός = ‘‘leathern bag or bottle.” The word is used in the general sense ‘‘hide” or ‘‘skin” in P Fay 121° (c. A.D. 100) where a new and strong yoke-band is to b= selected ἐκ τῶν ἐν τῆι κειβωτῶι τῶν ἀσκῶν, ‘from those in the box of skins.” Add OG/S 629% (ii/A.p.) ἐν ἀσκοῖς] αἰγείοις, Cagnat III. ro56iil 46 (Palmyra, Trajan’s reign) τοῦ ἐν] ἀ[σ]κοῖς δυσὶ αἰγείοις ἐπὶ κ[αμήλου εἰσ]κομισθέντος : cf. above, 5,30. where the tax is defined ona load of μύρον, ἐΐν ἀλαβασ]τροῖς and one ἐν ἀσκοῖς] αἰγείοις respectively— the supplements come from the Latin. Cf. MGr ἀσκί (Zaconian αἰ" δ).
ἀσκός (askos) — wineskin.
ἀσκός, ὁ,
skin, hide, [Refs 1st c.AD+]; but usually, skin made into a bag, especially wineskin, οἶνον.. ἀσκῷ ἐν αἰγείῳ[Refs 8th c.BC+]; ἀσκὸς βοός, of the bag in which Aeolus bottled up the winds, [Refs 8th c.BC+]; ἀσκοὺς καμήλων skins of camel's hide, [Refs 5th c.BC+]; ἀ. Μαρσύεω bag made from the skin of Marsyas, [Refs 5th c.BC+]; ἀσκοὶ πεφυσαμένοι, of mankind, [Refs 5th c.BC+]; ἀσκός, of the human skin, [Refs 1st c.AD+]
2. paunch, belly, [Refs 7th c.BC+]; in oracular language, [Refs 5th c.BC+]
3. bellows, [Refs 2nd c.BC+]
4. bagpipes, [Refs 2nd c.AD+]
5. proverbial, wineskin, of a toper, [Refs 4th c.BC+]; “ἀσκός, πέλεκυς” in a child's game, [Refs 4th c.BC+]; ἀσκὸν δείρειν flay alive, hence, abuse, maltreat, [Refs 5th c.BC+]:—passive, ἀσκὸς δεδάρθαι[Refs 6th…
ἀσκός
askos
from the same as 778; a leathern (or skin) bag used as a
bottle:--bottle.
see GREEK for 778
ἀσκός, οῦ, ὁ
n.m.
a wine-skin
ἀσκός a leathern-bag, a wine-skin, Hom.; ἀσκὸς βοός the bag of ox-skin in which Aeolus bottled up the winds, Od.; ἀσκὸς Μαρσυέω a bag made of the skin of Marsyas, Hdt.:— a bladder, Eur.
proverb. usage, ἀσκὸν δείρειν τινά to flay one alive, maltreat wantonly, Ar.; ἀσκὸς δεδάρθαι Solon.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural Gender: Masculine
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Ἐπαφρόδειτος … … ω … κουράτορι εἰ ἔχεις ἀλλαξιμ … ἀσκοὺς πέμψον ἕνα … ἐπεὶ εἴρηκα Ῥούφῳ περὶ … αὐτῶν … ἀλλα … … οἱ
Λεοντᾶς Σουκκέσσῳ χαίρειν. καλῶς ποιήσεις ἀλλάξας τοὺς δ ἀσκοὺς καὶ πέμψας μοι σαργάνας δύο ἵνα μὴ πάσχωσιν οἱ ἀσκοί. ἔρρωσο.
Λεοντᾶς Σουκκέσσῳ χαίρειν. γεινώσκειν σε θέλω ὅτι οἱ ἀσκοί μου πάντες ἄχρηστοι γεγόνασι καὶ τὸ ὕδωρ σπανίζεται. καλῶς οὖν ποιήσεις ἐὰν θέλῃς πέμψαι
The Greek word ἀπόλλυμι (*apollumi*) is built from the prefix ἀπ- and a root meaning to destroy. It covers a range of meanings including to destroy, kill, lose, or perish, both literally and metaphorically. In the New Testament, it is used to describe destruction and loss of life, as seen in verses like Matthew 10:28. The lexicons do not present significant disagreement.
ἀπόλλυμι. One or two instances of the literal use of this common verb will suffice—P Petr III. 51° τὸ ἀργύριον ὃ ὥιοντο ἀπολωλέναι, “the money which they thought had been lost,” P Oxy IV. 743°% (B.c. 2) ἐγὼ ὅλος διαπον[ο]ῦμαι εἰ Ἕλενος χαλκοῦς ἀπόλε[σ]εν, “1 am quite upset at Helenos’ loss of the money” (Edd.). In P Fay 111° (a.p. 95-6) we have it of destroying life: μένφομαί σαι μεγάλως ἀπολέσας X[v]piSia δύω ἀπὸ τοῦ ckvApod τῆς ὡδοῦ, “1 blame you greatly for the loss of two pigs owing to the fatigue of the journey” (Edd.). (Probably the writer meant ἀπολέσαντα, but the nom. will construe.) So in the dreams of Ptolemy, son of Glaucias, the helper of the Temple twins, P Par 50° (p.c. 160) Λέγω: Μηθαμῶς ἐργῇς (?) ἢ ἀπολέσῃ σου τὸν παῖδα’ κύριος οὐκ ἀπολύει (-- ἀπολλύει, presumably) τὸν αὑτοῦ παῖδα. Cf. P Petr III. 36 (a) verso*® δεόμενος μή pe ἀπολέσηι τῶι λιμῶι ἐν τῆι φυλακῆι : so Lk…
Read the full entry →ἀπολλύω (apolluō) — to destroy.
Included with: ἀπόλλῡμι
or ἀπολλύω [Refs 5th c.BC+]; the form is rejected by [Refs 5th c.BC+], imperfect ἀπώλλυν[Refs 5th c.BC+]future ἀπολέσω, Epic dialect ἀπολέσσω, Attic dialect ἀπολῶ, Ionic dialect ἀπολέω[Refs 5th c.BC+]aorist ἀπώλεσα, Epic dialect ἀπόλεσσα: perfect ἀπολώλεκα:—frequently in tmesi in Epic dialect; preposition postponed in [Refs 8th c.BC+] —stronger form of ὄλλυμι, destroy utterly, kill, in [Refs 8th c.BC+] mostly of death in battle, ἀπώλεσε λαὸν Ἀχαιῶν[Refs]; also of things, demolish, lay waste, ἀπώλεσεν Ἴλιον ἱρήν [Refs], etc.; generally, βίοτον δ᾽ ἀπὸ πάμπαν ὀλέσσει will waste my substance, [Refs 8th c.BC+]; οἵ μ᾽ ἀπωλλύτην sought to destroy me (imperfect sense), [Refs 5th c.BC+]; in pregnant sense, ἐπεί με γᾶς ἐκ πατρίας ἀπώλεσε drove me ruined from.., [Refs 5th c.BC+]; τῆς παρ᾽ ἡμέραν χάριτος τὰ μέγιστα τῆς…
Read the full entry →ἀπόλλυμι
apollumi
from 575 and the base of 3639; to destroy fully (reflexively, to
perish, or lose), literally or figuratively:--destroy, die, lose, mar,
perish.
see GREEK for 575
see GREEK for 3639
ἀπόλλυμι
v.
I destroy, lose, am perishing
ἀπόλλυμι to destroy utterly, kill, slay, and of things, to destroy, demolish, waste, Hom., attic; in pregnant sense, γᾶς ἐκ πατρίας ἀπ. to drive me ruined from my fatherland, Eur.; λόγοις ἀπ. τινά Soph.:— to talk or bore one to death, Ar.
to lose utterly, πατέρα, νόστιμον ἦμαρ Hom.
Mid. ἀπόλλυμαι, fut. -ολοῦμαι, ionic -ολέομαι with part. ἀπολεύμενος: aor2 -ωλόμην: perf. -όλωλα: plup. ἀπολώλειν:— to perish utterly, die, Il.; c. acc. cogn., ἀπ. κακὸν μόρον, αἰπὺν ὄλεθρον Od.; to be undone, id. Od.; ἀπόλωλας you are done for, lost, ruined, Ar.; as an imprecation, κάκιστ᾽ ἀπολοίμην id. Ar.; in fut. part., ὦ κάκιστ᾽ ἀπολούμενε oh destined to a miserable end! i. e. oh villain, scoundrel! Ar.
Read the full entry →Verb-FMI-3P — Verb · future · middle · indicative · third person · pluralfuture middle indicative — an action still to come.
V-FMI-3P Part of Speech: Verb Tense: Future Voice: Middle Mood: Indicative Person: third Number: Plural
94 occurrences in the New Testament, rendered 43 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 90 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 219 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.
κρύπτεται μὲν ἀεὶ καὶ φυλάττεται τὰ πάθη ἐν Σικίμοις — ὠμίασις δὲ ἑρμηνεύεται, ὁ γὰρ πονούμενος περὶ τὰς ἡδονὰς φυλακτικὸς τῶν ἡδονῶν ἐστιν —, ἀπόλλυται δὲ καὶ διαφθείρεται παρὰ τῷ σοφῷ, οὐ πρὸς βραχύν τινα χρόνον, ἀλλ’ „ἕως τῆς σήμερον ἡμέρας“,…
τοῦ δὲ μὴ θηρίοις ἀλώμενος περιπέσῃ δεδιότος καὶ τοῦτον ἀπόληται τὸν τρόπον, ἐκέλευε μηδὲν ὑφορᾶσθαι σκυθρωπὸν ἀπὸ τοιαύτης αἰτίας, ἀλλʼ ἕνεκα τοῦ μηδὲν αὐτῷ ἐκ θηρίων γενέσθαι δεινὸν διὰ πάσης ἀδεῶς χωρεῖν γῆς·
τοῦτο λέγει, ὅτι δικαίως ἀπολεῖται ἄνθρωπος, ὃς ἔχων ὁδοῦ δικαιοσύνης γνῶσιν ἑαυτὸν εἰς ὁδὸν σκότους ἀποσυνέχει.
βλάβους κατανεμήσεως διὰ τῶν ἑαυτῶν προβάτων ἔδωκάν μοι πληγὰς πλείους ἀναιδευόμενοι μὴ ἀποδοῦναι, καὶ ἀπώλεσα ἃς εἶχον ἀπὸ τιμῆς ὀπίου ἀργυρίου δραχμὰς μ καὶ ζώνην . διὸ ἀξιῶ ἀντιλήμψεως
τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα καὶ ἐνειλούμενός μοι ἀπώλεσα πινακίδα καὶ ἀργυρίου δραχμὰς ξ, ἔτι δὲ καὶ ἐτόλμησεν φθόνου μοι ἐπαγαγεῖν αἰτίας τοῦ
τακτα βαλ … αι … … … Εὐτυχῆς ἀπολέσθαι … … τοῦ προκειμένου ἐλαιῶνος … θ … … δεσμῶν ἑπτακοσίων
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word οἶνος (i.e., *oinos*) means "wine" and is used both literally and metaphorically in various contexts. It appears frequently in the New Testament, often referring to the beverage itself or symbolically to represent concepts like joy or judgment. The lexicons note its use in the Septuagint and classical literature, and it can also refer to fermented drinks made from other ingredients, such as barley.
οἶνος, -ov, ὁ, [fr. Hom. down], Sept. for 7), also for WITT (must, new wine), ὍΤΙ, ete.; wine; a. prop.: Mt. ix. 17; [xxvii. 34 Ltxt.T Tr WH]; Mk. xv. 23; 11.1.15; Jn. 11. 8; Ro. xiv. 21; Eph.v.18; 1 Tim. v. 23; Rey. xvii. 2, ete.; οἴνῳ προσέχειν, 1 Tim. iii. 8; δουλεύειν, Tit. ii. 3. b. metaph.: οἶνος τοῦ θυμοῦ (see 9 ? , “ OK TANMEPOS
οἶνος. It is hardly necessary to illustrate this common word, but we may note οἶνος καινός in Ostr 1142 (beginning of iii/ A.D.) as the antithesis to οἶνος παλαιός in 7. 1129, not νέος as in [Lk] 58%. See also P Lond 11135? cited s.v. ὅδοιπορέω. For the dim. οἰνάριον cf. P Eleph 135 (B.c. 223-2) (= Witkowski?, p. 43) περὶ δὲ τοῦ oivaplov ΤΤραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, P Oxy XIV. 16725 (A.D. 37-41) πολλὰ λέα οἰνάρια, ‘‘a quantity of quite thin wine,” and P Grenf II. 773° (iii/iv A.D.) (= Selections, p. 122), where provision is made that the man who is conveying a dead body for burial shall be entertained—ev ψωμίοις kal [οἰ]ναρίῳ καὶ ἐλαίῳ, ‘with delicacies and thin wine and olive-oil.’’ Οἰνηγία, ‘‘conveyance of wine,” is found in P Oxy XIV. 1651° (iii/A.D.), and the corresponding adj. οἰνηγός (not in LS) in PSI VI. 568? (B.c. 253-2): cf. οἰνικός in 20. 715! (A.D. 92), with the…
Read the full entry →οἶνος (oinos) — wine.
οἶνος, ὁ,
wine, μέλας οἶ. (compare οἶνοψ) [Refs 8th c.BC+] over one's cups, [Refs 5th c.BC+]: also in plural, ἡ ἐν τοῖς οἴ. διατριβή [Refs 5th c.BC+] wines, X.[same place], [Refs 5th c.BC+]; οἶνος δωδεκάδραχμος wine at [Refs 4th c.BC+]; οἶνος καὶ ἀλάθεα (see. ἀλήθεια), in vino veritas, [Refs 7th c.BC+]; οἴνῳ τὸν οἶ. ἐξελαύνειν 'to take a hair of the dog that bit you', [Refs 5th c.BC+]; especially with names of places, Θάσιος, Χῖος, etc., [Refs 4th c.BC+]: resin was used as a preservative, πισσίτης οἶ. [Refs 1st c.AD+]
2. fermented juice of other kinds, οἶνος ἐκ κριθέων πεποιημένος barley wine, a kind of beer, [Refs 5th c.BC+]; οἶ. φοινικήϊος palm-wine, [Refs]; lotus-wine, [Refs]; from which drinks grape-wine (οἶ.…
οἶνος
oinos
a primary word (or perhaps of Hebrew origin (3196)); "wine" (literally
or figuratively):--wine.
see HEBREW for 03196
οἶνος, ου, ὁ
n.m.
wine
οἶνος οἶνος, ὁ, Lat. vinum, wine, Hom., etc.; παρ᾽ οἴνῳ over one's wine, Lat. inter pocula, Soph.; οἶνος ἐκ κριθῶν barley- wine, a kind of beer, Hdt.
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
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
34 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 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 124 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.
ταύτῃ χρῆται ὁ Νῶε γυμνούμενος, ὅταν πίῃ τοῦ οἴνου·
Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπʼ ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθʼ ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν.
ὡσαύτως κεράμιον οἴνου ἡ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις:
δ αἳ πυροῦ κ ϛ μα … πυροῦ … γ, λοιπὸν πυροῦ γ 𐅵, οἴνου κεράμια … πυροῦ γ γίνονται πυροῦ ϛ 𐅵, τ … ολ … εισονφαι, λοιπὸν
Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἐδάνεισεν Ναομσῆσις Σπεμμίνιος Περσίνη Ψενθώτηι Ἀλύκιος Πέρσῃ τῆς ἐπιγονῆς οἴνου κεράμια ὀκτὼ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω τῇ Ναομσήσι ἐν μηνὶ Ἐπεὶφ λ
ἐκ Παθύρεως Ψεμμενχῆι Νεχούθου τοῦ Πβούκιος Πέρσηι τῆς ἐπιγονῆς τῶν ἐκ τῆς αὐτῆς Παθύρεως οἴνου κεράμια ἓξ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω Ψεμμενχῆς Πετεαρσεμθεῖ ἐν μηνὶ Μεσορὴ τοῦ
νέος (neos) means 'young' or 'new,' referring to both people and things. It is often used in the New Testament to describe youthfulness (Titus 2:4) and freshness (Matthew 9:17). The word can imply regeneration in a figurative sense. Some lexicons note a distinction between νέος and καινός in terms of their nuances, particularly regarding time versus quality.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →νέος, -α, -ον, [allied with Lat. novus, Germ. neu, Eng. new; Curtius § 433], as in Grk. auth. fr. Hom. down, aE recently born, young, youthful: Tit. ii. 4 (for 1, Gen. xxxvii. 2; Ex. xxxiii. 11); οἶνος νέος, recently made, Mt. ix. 17; Mk. ii. 22; Lk. v. 37-39 [but 39 WH in br.], (Sir. ix. 10). 2. new: 1Co.v.7; Heb. xii. 24; i. q. born again, ἄνθρωπος (q. v. 1 f.), Col. iii. 10. [Syn. see καινός, fin.]” νεοσσός and (so T WH, see νοσσιά) νοσσός, -οὔ, 6, (νέος), a young (creature), young bird: Lk. ii. 24. The form νοσσός appears in the Vat. txt. of the Sept.; but in cod. Alex. everywhere veooods; cf. Sturz, De dial. Maced. p. 185 sq.; Lob. ad Phryn. p. 206 sq.; [cf. W. 24]. (In Grk. writ. fr. Hom. down; Sept. often for 13, of the young of animals, as Lev. xii. 6, 8; Job xxxviii. 41.)
νέος (neos) — new.
νέος, νέα,
Ionic dialect νέη, νέον; Ionic dialect νεῖος (which see): [feminine νέας as monosyllable, [Refs 4th c.BC+]; contraction feminine νῆ [Refs 6th c.BC+]
1. young, youthful (of children, youths, and of men at least as old as [Refs 8th c.BC+]youths, [Refs 8th c.BC+]: later mostly with Article, οἱ νέοι [Refs 5th c.BC+] 'boys will be boys', [Refs 4th c.AD+]; οἱ ν., corporately organized, [Refs 8th c.BC+]; opposed to γεραιός, [Refs 5th c.BC+]; εὐθὺς ἐκ νέου ἐθίζειν from youth upwards, [Refs 5th c.BC+]; ἐκ νέας (i.e. ψυχῆς) [Refs 5th c.BC+]; τὸ ν., ={νεότης}, youth (in the abstract), [Refs 5th c.BC+] all young creatures, [Refs 5th c.BC+]; also, of minors, νέου ὄντος ἔτι [Refs 5th c.BC+]; compare νεώτερος.
νέος
neos
including the comparative neoteros neh-o'-ter-os; a primary word;
"new", i.e. (of persons) youthful, or (of things) fresh; figuratively,
regenerate:--new, young.
νέος, α, ον
Adj
young, new, fresh
νέος neos 24x
recent, new, fresh, Mt. 9:17; 1 Cor. 5:7; Col. 3:10; Heb. 12:24; young, youthful, Tit. 2:4. In Acts 16:11 is used in the name Νέαν πόλις, which some lexicons list as its own lexical form. This occurrence is not included in the word’s frequency count.
νέος young, youthful, Hom.; or alone, νέοι youths, Il., Hes., etc.; in attic with Art., ὁ νέος, οἱ νέοι, Ar., etc.:— τὸ νέον, ῀ νεότης, Soph.; ἐκ νέου from a youth, from youth upwards, Plat., etc.; ἐκ νέων Arist.
suited to a youth, youthful, Lat. juvenilis, Aesch., Eur.
of things, new, fresh, Il., attic
of events, new, strange, τί νέον; Aesch.; μῶν τι βουλεύει νέον; Soph.
neut. νέον as adv. of Time, newly, lately, just, just now, Hom., attic; also with the Art., καὶ τὸ παλαιὸν καὶ τὸ νέον Hdt.: comp. adv. νεωτέρως Plat.; Sup. νεώτατα most recently, Thuc.;—also, ἐκ νέας, ionic ἐκ νέης, anew, afresh, Lat. denuo, Hdt.
for νεώτερος, νεώτατος, v. νεώτερος: the orig. comp. and Sup. were νεαρός, νέατος.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
25 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 24 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 63 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.
τῷ δὲ δευτέρῳ ἀνθρώπῳ βοηθὸς συνίσταται, πρῶτον μὲν γενητός, „ποιήσωμεν“ γάρ φησιν "αὐτῷ βοηθόν“, ἔπειτα δὲ νεώτερος τοῦ βοηθουμένου·
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
φησὶν γὰρ ὁ ἐκλεκτὸς Δαυείδ: Ἐξομολογήσομαι τῷ κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς: ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν.
τόκῳ τὸ δὲ δάνειον ἀποδότω ὁ δεδανεισμένος Νεχούτηι ἐν μηνὶ Παχὼν τοῦ ζ ἔτους νέον καθαρὸν ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν τοῖς ἰδίοις ἀνηλώμασιν μέτρῳ ὧι καὶ παρείληφεν ἐὰν
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν.
δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word ἀσκός (askos) refers to a leathern bag or bottle, commonly used for storing wine or water. It appears in the New Testament in Matthew 9:17, Mark 2:22, and Luke 5:37-38. The term has a broader historical usage, including references to skins or hides in various contexts, but its primary significance in the New Testament is as a wineskin.
ἀσκός, -οῦ, 6, a leathern bag or bottle,in which water or wine was kept: Mt. ix. 17; Mk. ii. 22; Lk. v. 37 sq. (Often in Grk. writ. fr. Hom. down; Sept.) [BB.DD. 5. v. Bottle; Tristram, Nat. Hist. of the Bible, p. 92.]
ἀσκός. P Lond 402 verso? (B.c. 152 or 141) (ΞΞ 11. p. 11) ἀσκός = ‘‘leathern bag or bottle.” The word is used in the general sense ‘‘hide” or ‘‘skin” in P Fay 121° (c. A.D. 100) where a new and strong yoke-band is to b= selected ἐκ τῶν ἐν τῆι κειβωτῶι τῶν ἀσκῶν, ‘from those in the box of skins.” Add OG/S 629% (ii/A.p.) ἐν ἀσκοῖς] αἰγείοις, Cagnat III. ro56iil 46 (Palmyra, Trajan’s reign) τοῦ ἐν] ἀ[σ]κοῖς δυσὶ αἰγείοις ἐπὶ κ[αμήλου εἰσ]κομισθέντος : cf. above, 5,30. where the tax is defined ona load of μύρον, ἐΐν ἀλαβασ]τροῖς and one ἐν ἀσκοῖς] αἰγείοις respectively— the supplements come from the Latin. Cf. MGr ἀσκί (Zaconian αἰ" δ).
ἀσκός (askos) — wineskin.
ἀσκός, ὁ,
skin, hide, [Refs 1st c.AD+]; but usually, skin made into a bag, especially wineskin, οἶνον.. ἀσκῷ ἐν αἰγείῳ[Refs 8th c.BC+]; ἀσκὸς βοός, of the bag in which Aeolus bottled up the winds, [Refs 8th c.BC+]; ἀσκοὺς καμήλων skins of camel's hide, [Refs 5th c.BC+]; ἀ. Μαρσύεω bag made from the skin of Marsyas, [Refs 5th c.BC+]; ἀσκοὶ πεφυσαμένοι, of mankind, [Refs 5th c.BC+]; ἀσκός, of the human skin, [Refs 1st c.AD+]
2. paunch, belly, [Refs 7th c.BC+]; in oracular language, [Refs 5th c.BC+]
3. bellows, [Refs 2nd c.BC+]
4. bagpipes, [Refs 2nd c.AD+]
5. proverbial, wineskin, of a toper, [Refs 4th c.BC+]; “ἀσκός, πέλεκυς” in a child's game, [Refs 4th c.BC+]; ἀσκὸν δείρειν flay alive, hence, abuse, maltreat, [Refs 5th c.BC+]:—passive, ἀσκὸς δεδάρθαι[Refs 6th…
ἀσκός
askos
from the same as 778; a leathern (or skin) bag used as a
bottle:--bottle.
see GREEK for 778
ἀσκός, οῦ, ὁ
n.m.
a wine-skin
ἀσκός a leathern-bag, a wine-skin, Hom.; ἀσκὸς βοός the bag of ox-skin in which Aeolus bottled up the winds, Od.; ἀσκὸς Μαρσυέω a bag made of the skin of Marsyas, Hdt.:— a bladder, Eur.
proverb. usage, ἀσκὸν δείρειν τινά to flay one alive, maltreat wantonly, Ar.; ἀσκὸς δεδάρθαι Solon.
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
12 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Ἐπαφρόδειτος … … ω … κουράτορι εἰ ἔχεις ἀλλαξιμ … ἀσκοὺς πέμψον ἕνα … ἐπεὶ εἴρηκα Ῥούφῳ περὶ … αὐτῶν … ἀλλα … … οἱ
Λεοντᾶς Σουκκέσσῳ χαίρειν. καλῶς ποιήσεις ἀλλάξας τοὺς δ ἀσκοὺς καὶ πέμψας μοι σαργάνας δύο ἵνα μὴ πάσχωσιν οἱ ἀσκοί. ἔρρωσο.
Λεοντᾶς Σουκκέσσῳ χαίρειν. γεινώσκειν σε θέλω ὅτι οἱ ἀσκοί μου πάντες ἄχρηστοι γεγόνασι καὶ τὸ ὕδωρ σπανίζεται. καλῶς οὖν ποιήσεις ἐὰν θέλῃς πέμψαι
καινός (kainos) means new or fresh, often in terms of quality rather than age. It contrasts with παλαιός (palaios), which means old or antiquated. In the New Testament, it appears in contexts like new wine (Mt 9:17) and the new covenant (Lk 22:20). The lexicons note a distinction between καινός and νέος (neos), with the former emphasizing freshness and the latter focusing on recentness.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →καινός, -ή, -όν,
[in LXX (Ez 11:19, al.) for חָדָשׁ, exc. Is 65:15 (אַחֵר);]
of that which is unused or unaccustomed, new in respect to form or quality, fresh, unused, novel: opp. to παλαιός, ἀρχαῖος, Mt 9:17 13:52, Mk 2:21, 22, Lk 5:36, 38, II Co 5:17, Eph 4:24; πλήρωμα, Mk 2:21; μνημεῖον, Mt 27:60, Jo 19:41; διαθήκη (T, WH, R, txt., omit), Read the full entry →
καινός, -7, -ov; [fr. Aeschyl. and Hdt. down]; Sept. for wan; new, i. e. a. as respects form; recenily made, fresh, recent, unused, unworn (opp. to παλαιός old, antiquated) : as ἀσκός, Mt. ix. 17; Mk. ii. 22 (Tom. Tr WH br. the cl.]; Lk. v. 88 ; ἱμάτιον, Lk. v. 36; πλήρωμα, Mk. ii. 21; μνημεῖον, Mt. xxvii. 60; with ἐν ᾧ οὐδέπω οὐδεὶς ἐτέθη added, Jn. xix. 413; καινὰ x. παλαιά, Mt. xiii. 52; new, which as recently made is superior to what it succeeds: διαθήκη, Mt. xxvi. 28 (Τ᾿ WH om. caw.) ; Mk. xiv. 24 RL; Lk. xxii. 20 (WH reject the pass.) ; 1 Co. xi. 25; 2Co. iii. 6; Heb. viii. 8,13; ix. 15, (Jer. xxxviil. (xxxi.) 31); καινοὶ οὐρανοί, καινὴ γῆ, 2 Pet. iii. 13; Rev. xxi. 1, (Is. xv. 17 ; xvi. 22) ; Ἱερουσαλήμ (see Ἱεροσόλυμα, fin.), Rey. iii. 12; xxi. 2; ἄνθρωπος (see the word, 1 f.), Eph. ii. 15; iv. 24, (καρδία, πνεῦμα, Ezek. xviii. 31; xxxvi. 26) ; καινὰ πάντα ποιῶ. I bring all…
Read the full entry →καινός (kainos) — new.
καινός, ή, όν,
new, fresh, ἔργα οὔτ᾽ ὦν κ. οὔτε παλαιά [Refs 5th c.BC+]; κ. λόγους φέρειν to bring news, [Refs]; τίδ᾽ ἐστὶ κ.; [Refs 5th c.BC+]; ἢ βούλεσθε περιιόντες πυνθάνεσθαι, “λέγεταί τι κ.;” [Refs 4th c.BC+] anew, afresh, [Refs 5th c.BC+], etc. (also ἐκ καινοῦ [Refs 3rd c.AD+]; especially of new dramas, τραγῳδῶν γιγνομένων καινῶν [Refs 4th c.BC+]; briefly τραγῳδοῖς κ. at the representation of the new tragedies, Docum. cited in [Refs 4th c.BC+]; but κ. κωμῳδία, τραγῳδία, of a new style of drama, [Refs 2nd c.AD+]
2. newly-made, κύλικες, τριήρης, ὀθόνια, οἶνος, [Refs 4th c.BC+]
3. adverb -νῶς newly, afresh, [Refs 2nd c.AD+]
καινός
kainos
of uncertain affinity; new (especially in freshness; while 3501 is
properly so with respect to age:--new.
see GREEK for 3501
καινός, ή, όν
Adj
fresh, new
καινός καινός, new, fresh, Lat. recens, novus, καινὰ καὶ παλαιὰ ἔργα Hdt.; καινοὺς λόγους φέρειν to bring news, Aesch.; λέγεταί τι καινόν; Dem.; ἐκ καινῆς (sc. ἀρχῆς) anew, afresh, Lat. de novo, Thuc.:—esp. of dramas produced for the first time, Aeschin., Dem.
newly-invented, new-fangled, novel, Eur., etc.; κ. θεοί strange gods, Plat.; καινά innovations, Xen.; οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων he introduced as little of anything new as others, id. Xen.; τὸ καινὸν τοῦ πολέμου the unforeseen turn which war often takes, Thuc.
κ. ἄνθρωπος = novus homo, Plut.
Adj-APM — Adjective · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
A-APM Part of Speech: Adjective Case: Accusative Number: Plural Gender: Masculine
44 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 28 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.
„τίς ὁ ἄνθρωπος ὁ οἰκοδομήσας οἰκίαν καινὴν καὶ οὐκ ἐνεκαίνισεν αὐτήν;
Λαμέχου γάρ ἐστιν υἱός, οὗ πατὴρ ἦν Μαθουσάλας, οὗτος δὲ ἦν τοῦ Ἀνώχου τοῦ Ἰαρέδου, Μαλαήλου δὲ Ἰάρεδος ἐγεγόνει, ὃς ἐκ Καϊνᾶ τεκνοῦται τοῦ Ἀνώσου σὺν ἀδελφαῖς πλείοσιν, Ἄνωσος δὲ Σήθου υἱὸς ἦν τοῦ Ἀδάμου·
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Σαβῖνος Γεμείνωι τῶι ἰδίωι χαίρειν. εὖ ποιήσεις δοὺς Οὐηστείνωι εἰς τὸν ζυγὸν αὐτοῦ ζυγόδεσμον καινὸν στερεόν, ὃ καὶ ἀλείψεις ἐπιμελῶς, ἐκ τῶν ἐν τῆι κιβωτῶι τῶν ἀσκῶν ἧι ἔχεις
τετελώνηται διὰ πύλης Καινῆς ἐρημοφυλακίας Χήρης ἐξάγων ὄνον ἕνα . ἔτους κθ Ἐπεὶφ κα.
μόνας, γίνονται κριθῆς ἀρτάβαι τμ, ἐξ ὧν ὑπελογήθησαν ὑπὲρ ἑκατοστῆς α 𐅵 διαφόρου μέτρου καινοῦ παρὰ τὸ παλαιὸν κριθῆς ἀρτάβαι πέντε , λοιπὰς καθαρᾶς ἀδόλου ἀβώλου κεκοσκινευμένης κριθῆς ἀρτάβας
βλητέος is an adjective derived from βάλλω, meaning 'that which must be put' or 'requiring to be cast.' It appears in the New Testament in Luke 5:38 and Mark 2:22, where it relates to the necessity of putting something in a specific context. The entries consistently convey this meaning without significant disagreement.
*† βλητέος, -α, -ον (gerundive of βάλλω),
(that which) one must put: Lk 5:38.†
βλητέος, -a, -ov, (βάλλω), which must be thrown or put, (see βάλλω, 2); found only in neut.: Mk. ii. 22 (WH Tom. Tr br.); Lk. v. 38 βλητέον ἐστί foll. by ace. τὸν οἶνον, cf. Matth. § 447, 3a.; [B. 190 (165)]. (Besides only in Basil i. p. 137 ο. ed. Benedict.)
βλητέον (blēteon) — must be put.
βλητ-έον,
one must throw or put, [NT]
βλητέος
bleteos
from 906; fit to be cast (i.e. applied):--must be put.
see GREEK for 906
βλητέος, α, ον
Adj
that ought to be put
βλητέος blēteos 1x
requiring to be cast or put, Lk. 5:38*
βλητέος verb. adj. of βάλλω one must put, NTest.
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.