Mark 8:14 — Word Study
N1904καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
BSAAndkai they forgotepilanthanō▸ [followers of Jesus, neglected, overlooked] to takelambanō▸ [receive, accept] loavesartos [food, nourishment] andkai onlyei [but, only] exceptmē oneehis [single, solitary] loafartos [cake, portion of bread] notou they hadechō▸ withmeta [accompanied by, among] themselvesheautou inen [on, aboard] theho boat.ploion [ship, vessel]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἐπελάθοντο | they forgot | Verb, second aorist, middle deponent |
| λαβεῖν | to take | Verb, second aorist, active |
| ἄρτους | loaves | Noun, accusative, plural |
| καὶ | and | Conjunction |
| εἰ | only | Conditional particle |
| μὴ | except | Particle, negative |
| ἕνα | one | Adjective, accusative, singular |
| ἄρτον | loaf | Noun, accusative, singular |
| οὐκ | not | Particle, negative |
| εἶχον | they had | Verb, imperfect, active |
| μεθ᾽ | with | Preposition |
| ἑαυτῶν | themselves | Reflexive pronoun, third person, genitive |
| ἐν | in | Preposition |
| τῷ | the | Article, dative, singular |
| πλοίῳ. | boat. | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the disciples had forgotten to take bread, except for one loaf they had with them in the boat. |
| KJV | ¶ Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. |
| ASV | And they forgot to take bread; and they had not in the boat with them more than one loaf. |
| YLT | and they forgot to take loaves, and except one loaf they had nothing with them in the boat, |
| WEB | They forgot to take bread; and they didn’t have more than one loaf in the boat with them. |
| BBE | And they had taken no thought to get bread; and they had only one cake of bread with them in the boat. |
Where the translations differ is primarily in the rendering of ἄρτους and ἄρτον as either 'bread' or 'loaves', and εἶχον as 'they had' or simply 'had'.
The main action is presented clearly, with subordinate phrases providing context about what was forgotten and what was available.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbἐπιλανθάνομαι
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Mark 8:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Warning Against the Leavengenerated
Mark 8:14 describes a moment when the disciples forgot to bring bread for their journey. This incident occurs shortly after Jesus had performed miracles involving bread, highlighting their lack of understanding. The surrounding verses emphasize the importance of being mindful of spiritual teachings, as Jesus warns them about the leaven of the Pharisees and Herod, which signifies false teachings and influences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 16:5 | When they crossed to the other side, the disciples forgot to take bread. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — ἐπελάθοντο, epilanthanōgenerated
The verb ἐπιλανθάνομαι, transliterated as epilanthanō, means 'to forget' or 'to neglect'. It is a middle deponent verb in the second aorist tense, indicating an action that has already occurred — in this case, the disciples forgetting to take bread.
This word is used in contexts where attention is lacking, as seen in Matthew 16:5. The emphasis here is on the disciples' oversight, which reflects a broader theme of spiritual awareness and preparedness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is analyzed in the Berean Standard Bible (BSB), which states, 'Now the disciples had forgotten to take bread, except for one loaf they had with them in the boat.' This wording is consistent across several translations, including the KJV and ASV, which also convey the idea of forgetting.
However, some versions like the YLT and WEB use 'loaves' and 'boat' respectively, while others like the KJV refer to 'ship'. These variations highlight how different translations handle the same Greek words.
Sentence Structuregenerated
The main verb of the verse is ἐπελάθοντο, they forgot, which governs the entire clause. It is followed by an infinitive phrase to take bread, and a prepositional phrase with them in the boat, providing context for what was forgotten.
The structure indicates a straightforward narrative style, with the finite verb leading the statement and additional phrases providing details about the action and its significance.
Septuagint Backgroundgenerated
The word ἐπιλανθάνομαι appears in the Septuagint, translating the Hebrew word שָׁכַח, which also means 'to forget'. This connection emphasizes a consistent theme of neglecting important matters, as seen in various Old Testament contexts.
In the LXX, the usage of ἐπιλανθάνομαι often reflects moments when people forget God's commands or provisions, paralleling the disciples' oversight in this passage.
In plain words — the whole versegenerated
Mark 8:14 tells us that the disciples forgot to bring bread for their journey, having only one loaf with them in the boat. This moment highlights their lack of preparation and understanding, especially in light of the miracles they had witnessed.
Frequently Asked Questionsgenerated
It means they neglected to prepare adequately for their journey, despite having witnessed Jesus' miracles involving bread.
The one loaf signifies their limited resources and serves as a contrast to the abundance Jesus provided in previous miracles.
It illustrates the disciples' preoccupation with physical needs rather than understanding the spiritual lessons Jesus was teaching.
We can learn the importance of being spiritually aware and prepared, recognizing that our physical needs should not overshadow our understanding of God's teachings.
Reflection Questionsgenerated
- In what areas of my life might I be neglecting spiritual preparation?
- How can I ensure that I remain mindful of God's teachings in my daily activities?
- What does it mean for me to be aware of the 'leaven' in my own life?
- How can I better support others in their spiritual journeys, especially when they may forget important truths?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Mark 8:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the disciples had, forgotten to take bread,.... At Dalmanutha, or Magdala, or whatever place in those parts they were at, before they took shipping, as was their usual method.
Read John Gill on Mark 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.
Read Robert Jamieson on Mark 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 14-21. We met with this whole history, with some additions, in ; See Poole on "", and following verses to . It teacheth us both a lesson of human frailty, and what is our Christian duty: of our frailty, in not considering the works of the Lord for us, so as to make any use of them for the time to come. God doth his great works of providence to he had in remembrance, and that not only with respect to himself, that he might be glorified by us upon the remembrance of them, and this not only by our rejoicing in him, but also by our trusting in him, and not desponding under such like difficulties as God by any of them hath delivered us from. And also with respect to our duty, that we might…
Read Matthew Poole on Mark 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Now the disciples.—Better, and the disciples, in close connection with the preceding verse, and not as the beginning of a new section. More than one loaf.—Another detail peculiar to St. Mark.
Read Charles John Ellicott on Mark 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Now the disciples had forgotten to take bread] See all this, to Mr 8:21, explained at large on Matthew 16:4-12. In the above chapter, an account is given of the Pharisees, Sadducees, and Herodians.
Read AdamClarke on Mark 8 →CambridgeThe Cambridge Bible for Schools and Colleges14. had forgotten] In the hurry of their unexpected re-embarkation they had altogether omitted to make provision for their own personal wants.
Read Cambridge on Mark 8 →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
Now the disciples had forgotten to take bread, except for one loaf they had with them in the boat.
They forgot to take bread; and they didn’t have more than one loaf in the boat with them.
Now the disciples had forgotten to take bread, except for one loaf they had with them in the boat.
Now they had forgotten to take bread, except for one loaf they had with them in the boat.
Tyndale line
¶ Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.
And they forgot to take bread; and they had not in the boat with them more than one loaf.
And they forgot to take bread; and they had not in the boat with them more than one loaf.
Now the disciples had forgotten to take bread, neither had they in the boat with them more than one loaf.
And they had forgotten to take bread, neither had they in the shippe with them, but one loafe.
Strictly literal
And they forgot to take bread, and save one loaf, they had not [any] with them in the ship.
and they forgot to take loaves, and except one loaf they had nothing with them in the boat,
and they forgot to take loaves, and except one loaf they had nothing with them in the boat,
Now the disciples had forgotten to take bread with them. They had no more than one loaf of bread in the boat.
From the Latin
And they forgot to take bread; and they had but one loaf with them in the ship.
Simplified
But the disciples had forgotten to bring bread with them. All they had in the boat was one loaf.
And they had taken no thought to get bread; and they had only one cake of bread with them in the boat.
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 obliti sunt panes sumere : et nisi unum panem non habebant secum in navi.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܛܥܘ ܕܢܣܒܘܢ ܠܚܡܐ ܘܐܠܐ ܚܕܐ ܓܪܝܨܬܐ ܠܝܬ ܗܘܐ ܥܡܗܘܢ ܒܣܦܝܢܬܐ
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 ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
The standard critical text of the New Testament.
καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
The previous edition, still widely cited.
καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
The Society of Biblical Literature edition, freely licensed.
καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
An independent critical text built from the oldest witnesses then known.
καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
A recent critical edition following documentary evidence closely.
καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
The reading of the majority of surviving manuscripts.
καὶ ἐπελάθοντο λαβεῖν ἄρτους καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ.
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
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
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 8:14
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
The Greek word ἐπιλανθάνομαι (i.e., *epilanthanomai*) means to forget or neglect. It is built from the prefix ἐπι- and the root λανθάνω. The New Testament uses it in various constructions, including with an infinitive (e.g., Mt 16:5) and a genitive (e.g., Heb 6:10). The lexicons do not show significant disagreement.
ἐπι-λανθάνομαι
(alternative mid, form of ἐπιλήθω, to cause to forget)
[in LXX chiefly for שָׁכַח ;]
ἐπι-λανθάνομαι ; pf. pass. ἐπιλέλησμαι ; 2 aor. mid. ἐπελαθόμην ; Sept. often for N2w; lo forget: foll. by the inf., Mt. xvi. 5; Mk. viii. 14; foll. by an indir. quest. Jas. i. 24; in the sense of neglecting, no longer caring for: with the gen., Heb. vi. 10; xiii. 2,16; with the ace. (cf. W. § 30, 10 c.; Matthiae 8 347 Anm. 2, ii. p. 820 sq.), Phil. iii. 13 (14); with a pass. signification (Is. xxiii. 16; Sir. il. 14; xxxii. (xxxv.) 9; Sap. 11. 4, ete. [ef. B. 52 (46)]): ἐπιλελησμένος forgotten, given over to oblivion, i.e. uncared for, ἐνώπιον τοῦ θεοῦ before God i. 6. by God (Sir. xxiii. 14), Lk. xii. 6. [(From Hom. on.)]
ἐπιλανθάνομαι. The construction with the acc. in Phil 318, while not unknown in classical, is amply attested in later Greek, e.g. P Oxy IV. γ4413 (B.c. 1) ( = Selections, p. 33) εἴρηκας δὲ ᾿Αφροδισιᾶτι ὅτι μή pe ἐπιλάθῃς" πῶς δύναμαί σε ἐπιλαθεῖν ; The correct middle also has the acc. in P Lond 964
ἐπιλανθάνω (epilanthanō) — to forget.
Included with: ἐπιλήθ-ω,
cause to forget, ὁ γάρ τ᾽ [ὕπνος] ἐπέλησεν ἁπάντων laps one in forgetfulness of all, [Refs]; ἡδονὴ σφέας ἐπιλήθουσα τῶν πάρος 2nd c.AD: Aretaeus Medicus “χρονίων νούσων θεραπευτικόν” 2.12; ἐπιλήσει σε ἀφροδισίων 2nd-3rd c.AD: Philostratus Sophista “Epistulae” 68:—passive, to be forgotten, in perfect participle ἐπιλελησμένος Vetus Testamentum Graece redditum LXX.Isa.23.16 [NT]: future -λησθήσομαι Vetus Testamentum Graece redditum “Wisdom of Solomon” 2.4.
II. middle, ἐπιλανθάνομαι, or more commonly ἐπιλήθομαι, Aeolic dialect and Doric dialect -λᾱθ- [Refs]future -λήσομαι: aorist 2 -ελᾰθόμην 5th-6th c.BC: Plato Philosophus “Apologia” 17a: late aorist…
ἐπιλανθάνομαι
epilanthanomai
middle voice from 1909 and 2990; to lose out of mind; by implication,
to neglect:--(be) forget(-ful of).
see GREEK for 1909
see GREEK for 2990
ἐπιλανθάνομαι
v.
I forget, neglect
ἐπιλανθάνομαι epilanthanomai 8x
to forget, Mt. 16:5; to be forgetful, neglectful of, to disregard, Phil. 3:13; Heb. 6:10; in NT in a passive sense, forgotten, Lk. 12:6
ἐπιλανθάνομαι to forget, v. sub ἐπιλήθω.
Verb-2ADI-3P — Verb · second aorist · middle deponent · indicative · third person · pluralsecond aorist middle deponent indicative — a completed action, viewed as a whole.
V-2ADI-3P Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Plural
8 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 65 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
„ἐλιπάνθη, ἐπαχύνθη, ἐπλατύνθη, καὶ ἐγκατέλιπε θεὸν τὸν ποιήσαντα αὐτόν, καὶ ἐπελάθετο θεοῦ σωτῆρος αὐτοῦ“ (Deut.
οἷς ἐγὼ πόρον εὑρέσθαι βουλόμενος σωτηρίας, μάλιστα δὲ πυθόμενος ὅτι καίπερ ἐν κακοῖς ὄντες οὐκ ἐπελάθοντο τῆς εἰς τὸ θεῖον εὐσεβείας, διατρέφοιντο δὲ σύκοις καὶ καρύοις, ἀφικόμην εἰς τὴν Ῥώμην πολλὰ κινδυνεύσας κατὰ θάλασσαν.
ἱνατί διέλκομεν καὶ διασπῶμεν τὰ μέλη τοῦ Χριστοῦ καὶ στασιάζομεν πρὸς τὸ σῶμα τὸ ἴδιον, καὶ εἰς τοσαύτην ἀπόνοιαν ἐρχόμεθα, ὥστε ἐπιλαθέσθαι ἡμᾶς, ὅτι μέλη ἐσμὲν ἀλλήλων;
Αἰλιανῷ μέχρι οὗ καὶ τὰ θʼ ἐξαρτίσας ὀψωνίοις ἐμέρισα. δέομαι δέ σου μή μου ἐπιλαθέσθαι ὥς μοι ὡμολόγησας ῥύσασθαι ἐκ τῆς οἰκονομίας· καὶ ἐάν μοι φαίνηται συντάξεις ὑμῖν γραφῆναι
ἵνα σοῦ τὸ πρόσωπον προσκυνήσω. σὺ δ’ ἐμοῦ ἐπιλέλησαι· ἐγὼ δὲ σοῦ οὐ δύναμαι ἐπιλαθέσθαι. εἴρηκέ μοί τις ὅτι μέλλεις ἀγοράσαι τὸ αβρικον· ἀγόρασον αὐτό. ἔπεμψά σοι πεντήκοντα καὶ
ἐνθάδε · οὐ γὰρ ἔστιν κονδούκτωρ. ἀσπάζου Κόμωνα πολλὰ καὶ μετάδος αὐτῷ μή μου ἐπιλαθέσθαι. ἔρρωσο.
λαμβάνω (lambanō) means both 'to take' and 'to receive,' covering a wide range of applications from literal actions like grasping or seizing to more abstract uses such as accepting ideas or concepts. It appears frequently in the New Testament, often in contexts involving physical actions (e.g., taking bread in Mt 26:26) or receiving something (e.g., receiving a message in Jn 6:21). The lexicons note that the word can also imply a sense of violence or urgency in some contexts.
λαμβάνω,
[in LXX chiefly for לקח, also for נשׂא, לכד, אחז, etc.;]
to take, lay hold of: absol., Mt 26:26, Mk 14:22; c. acc. rei, Mt 5:40 26:52, al. mult.; c. acc. pers., Mt 21:35, Mk 12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mt 13:31 14:19, al.; so also indic., Mk 7:27, Jo 19:1, 40, Re 8:5, al.; metaph., c. acc. rei, ἀφορμήν, Ro 7:8, 11; ὑδόδειγμα, Ja 5:10; id. c. acc. pers.…
Read the full entry →λαμβάνω; impf. ἐλάμβανον; fut. λήψομαι, (LT Tr WH λήμψομαι, an Alexandrian form; 568 8. v. M, μ); 2 aor. ἔλαβον (2 pers. plur. once [in Tdf. 7 after B*] ἐλάβατε, 1 Jn. ii. 27; see reff. s. v. ἀπέρχομαι, init.), impv. λάβε (Rey. x. 8 54.), not λαβέ (W. § 6,1 a.; B. 62 (54)); pf. εἴληφα, 2 pers. εἴληφας [and εἴληφες (Rev. xi. 17 WHI; see xomidw); on the use of the pf. interchangeably with an aor. (Rey. v. 7; viii. 5, ete.) οἵ. B. 197 (170) ; W. 272 (255); Jebb in Vincent and Dickson’s Mod. Grk. 2d ed. App. §§ 67, 68], ptep. εἰληφώς ; [Pass., pres. ptep. λαμβανόμενος ; pf. 3 pers. sing. εἴληπται, Jn. viii. 4 ὙΠ το. (rejected section)]; Sept. hundreds of times for n>), very often for 8wW3, also for 729 and several times for 108; [fr. Hom. down]; I. to take,i.e. 1. to take with the hand, lay hold of, any pers. or thing in order to use it: absol., where the context shows what is taken, Mt.…
Read the full entry →λαμβάνω in its ordinary sense of ‘‘ receive,” ‘‘ get,” as in Mt 78, Jn 357, is naturally very common, e.g. P Giss I. 67° (ii/a.p.) ἔλαβόν σου ἐπιστολήν, P Ryl II. 122} (a.p. 127) λαβὼν τὸ πιττάκιον τὸ ἀκόλουθον ποίει, “on receipt of this document, act in accordance with it” (Edd.), P Fay 1274 (ii/iii a.p.) | ἐὰ (= ἐὰν) λάβητε φαγὸν πέμψαι ἐμοὶ διὰ Karolrov, “if you get any lentils send them to me by Katoitus " (Edd.), and 76, 1355 (iv/A.D.) τὰ ἀργύρια ἃ ἔλαβες, “money which you received.” Similarly in connexion with money receipts, as 26. 1098 (early i/A.D.) ἀποχὴν θέλω λαβεῖν, “1 wish to get a receipt,” 20. 2113 (A.D. 134) ἀλλήλ[οις] ἀποχὰς τούς τε διδόντας καὶ τοὺς λαμβάν[ο]ντας, ‘‘that payer and payee shall mutually give receipts’’ (Edd.). Wilcken Ostr. i. p. 109 has pointed out that in the case of all ostraca receipts known to him the writers were Romans, but see 7hed Ostr 1058…
Read the full entry →λαμβάνω (lambanō) — to take.
λαμβάνω,
future λήψομαι (λήψω only late, variant in [LXX]; Ionic dialect λάψομαι [Refs 5th c.BC+]; Doric dialectfuture 2nd pers. singular λαψῇ [Refs 5th c.BC+], infinitive λαμψεῖσθαι [Refs 2nd c.BC+]aorist 2 ἔλᾰβον, Epic dialect ἔλλᾰβον [Refs 8th c.BC+]; Ionic dialect Iterat. λάβεσκον [Refs 8th c.BC+]; written λάβε in middle Ms. of [Refs 4th c.BC+] Attic dialectaccusative to [Refs 2nd c.AD+]: perfect εἴληφα [Refs 7th c.BC+]; Ionic dialect, Doric dialect, [Refs 5th c.BC+]; infinitive λελαβήκειν [Refs]: pluperfect εἰλήφειν [Refs 5th c.BC+] (κατα-); Doric dialect perfect subjunctive 3rd.pers. singular (παρ-) λελόνβῃ [Refs] —middle, aorist 2 ἐλαβόμην, Epic dialect ἐλλ-, [Refs 8th c.BC+]; Epic dialect reduplicate λελαβέσθαι [Refs]:—passive, future ληφθήσομαι [Refs 5th c.BC+]: aorist ἐλήφθην [Refs 5th c.BC+]; Ionic dialect ἐλάφθην [Refs 5th…
Read the full entry →λαμβάνω
lambano
a prolonged form of a primary verb, which is use only as an alternate
in certain tenses; to take (in very many applications, literally and
figuratively (properly objective or active, to get hold of; whereas
1209 is rather subjective or passive, to have offered to one; while
138 is more violent, to seize or remove)):--accept, + be amazed,
assay, attain, bring, X when I call, catch, come on (X unto), +
forget, have, hold, obtain, receive (X after), take (away, up).
see GREEK for 1209
see GREEK for 138
λαμβάνω
v.
I receive, take
λαμβάνω lambanō 258x
to take, take up, take in the hand, Mt. 10:38; 13:31, 33; to take on one’s self, sustain, Mt. 8:17; to take, seize, seize upon, Mt. 5:40; 21:34; Lk. 5:26; 1 Cor. 10:13; to catch, Lk. 5:5; 2 Cor. 12:16; to assume, put on, Phil. 2:7; to make a rightful or successful assumption of, Jn. 3:27; to conceive, Acts 28:15; to take by…
Read the full entry →λαμβάνω from Root ΛΑΒ The orig. sense of the word is two-fold, one (more active) to take, and the other (more passive) to receive
to take:
to take hold of, grasp, seize, Hom., etc.; the part seized in gen., the whole in acc., τὴν πτέρυγος λάβεν caught her by the wing, Il.; γούνων λάβε κούρην Od., etc.:—then, with gen. of part only, ποδῶν, γούνων, κόρυθος λάβεν took hold of the feet, etc., Il.
to take by violence, seize, carry off as prize or booty, Hom.
λ. δίκην, ποινάς, Lat. sumere poenas, to exact punishment, Eur., etc.; v. infr. II. 3.
of passions, feelings, etc., to seize, Hom., etc.; of fever and sudden illnesses, to attack, Hdt., attic
of a deity, to seize, possess, τινά Hdt.: of darkness, and the like, to occupy, possess, Aesch.
Verb-2AAN — Verb · second aorist · active · infinitivesecond aorist active infinitive — a completed action, viewed as a whole.
V-2AAN Part of Speech: Verb Tense: second Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5629
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
265 occurrences in the New Testament, rendered 76 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 258 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 650 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.
εἶθ’, οἷα φιλεῖ, προσπεριειργάζετο, τίς ἡ τῶν ὁρατῶν δὴ τούτων οὐσία καὶ εἰ ἀγένητοι πεφύκασιν ἢ γενέσεως ἔλαβον ἀρχὴν καὶ τίς ὁ τρόπος τῆς κινήσεως καὶ τίνες αἱ αἰτίαι δι’ ὧν ἕκαστα οἰκονομεῖται·
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῶι ε ἔτει πρὸς τὰ ταύτης ἐκφόρια, καὶ λαβὼν τὴν εἰθισμένην διαγραφὴν ἐπικεχωρηκέναι ταύτηι τὴν ἑαυτοῦ δ μερίδα, ὃς καὶ παρὼν ἐπὶ τοῦ
Λατοπολίτου, ἣν ἐωνήσατο ἐκ βασιλικοῦ ἐν τῷ πέμπτωι ἔτει πρὸς τὰ τῆς γῆς ἐκφόρια λαβὼν τὴν εἰθισμένην διαγραφήν. ὁ Ἁρκοννῆσις ἐπικεχώρηκεν ταύτῃ τὴν τετάρτην μερίδα πρὸς πυροῦ ἀρτάβας δέκα
τῆς κώμης καθέσταται Πατσεοῦς Πατῆτος ὁ τὴν ἐντολὴν ἐπιδεικνὺς χειρογραφήσας ὡς εἴθισται καὶ διαστολὴν λαβὼν προ
The Greek word ἄρτος (i.e., *artos*) means bread or a loaf, primarily made from wheat. It is used in various contexts in the New Testament, including references to the bread of the Last Supper (Mt 26:26) and general food (Mt 6:11). The entries highlight its metaphorical use, particularly in relation to Christ as the 'bread of life' (John 6:35).
ἄρτος, -ου, ὁ,
[in LXX chiefly for לֶחֶם;]
bread, a loaf: Mt 4:3, 4, Mk 3:20, al.; ἄρτοι τ. προθέσεως, bread of the setting forth, i.e. the shewbread. Metaph., ὁ ἄ. τ. θεοῦ, τ. ζωῆς, ref. to Christ, Jo 6:33, 35; in general, food: Mt 6:11, al.; ἄ. φαγεῖν (Heb. אֲכֹל לֶחֶם), to eat (MM, s.v.), Lu 14:1, al.
ἄρτος, -ov, 6, (fr. APO to fit, put together, [cf. Etym Magn. 150, 36—but doubtful]), bread; Hebr. ὉΠ: 1. food composed of flour mixed with water and baked ; the Israelites made it in the form of an oblong or round cake, as thick as one’s thumb, and as large as a plate or platter (cf. Win. RWB. 5. v. Backen; [BB.DD.]); hence it was not cut, but broken (see κλάσις and κλάω) : Mt. iv. 3; vii. 9; xiv.17,19; Mk. vi.36 [T Tr WH om. Lbr.], 37 sq.; Lk. iv. 3; xxiv. 30; Jn. vi. 5 sqq.; Acts xxvii. 35, and often; ἄρτοι τῆς προθέσεως. loaves consecrated to Jehovah, see πρόθεσις ; on the bread used at the love-feasts and the sacred supper [W. 35], ef. Mt. xxvi. 26; Mk. xiv. 22; Lk. xxii. 19; Acts ii. 42,46; xx. 7; 1 Co. x. 16 sq.; xi. 26-28. 2. As in Grk. writ., and like the Hebr. om, food of any kind; Mt. vi. 11; Mk. vi. 8; Lk. xi. 3; 2 Co. ix. 10; ὁ ἄρτος τῶν τέκνων the food served to the…
Read the full entry →ἄρτος is frequently found with καθαρός = ‘pure or ‘‘ white bread,” e.g. P Tebt II. 468 οἴνου κε(ράμιον) ἃ, ἄρτων κα(θαρῶν) ἃ (= 10 Choenices? Edd.). P Oxy IV. 736%6 (a lengthy private account, ¢. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν) ἡμιωβέλιον) ‘pure bread for the children $ obol,” P Giss
ἄρτος (artos) — bread.
ἄρτος, ὁ,
cake or loaf of wheat-bread, mostly in plural, [Refs 8th c.BC+]; ἄρτος οὖλος a whole loaf, [Refs]; collectively, bread, δούλιον ἄρτον ἔδων[Refs 7th c.BC+]; opposed to μᾶζα (porridge), [Refs 5th c.BC+] —Freq. in all writers.
II. ἄρτος· βόλος τις, καὶ ὁ Ἀθηναίων ξένος, [Refs 5th c.AD+]
ἄρτος
artos
from 142; bread (as raised) or a loaf:--(shew-)bread, loaf.
see GREEK for 142
ἄρτος, ου, ὁ
n.m.
bread, a loaf, food
ἄρτος Deriv. uncertain. a cake or loaf of wheat-bread (barley-bread is μᾶζα), mostly in pl., Od.; ἄρτος οὖλος soft bread, id. Od.
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
[BREAD]
→ Miracle of the five Mt 14:15-21; 16:9; Lu 9:12-17
→ Miracle of the seven Mt 15:34-38; 16:10
→ See BREAD
99 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 97 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 149 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.
ἄρτους γὰρ καὶ οἶνον προσφέρει, ἅπερ Ἀμμανῖται καὶ Μωαβῖται τῷ βλέποντι παρασχεῖν οὐκ ἠθέλησαν, οὗ χάριν ἐκκλησίας εἴργονται καὶ συλλόγου θείου·
ἐπινευσάντων δὲ ἄρτους τε προσέταξεν εὐθὺς ἐκ σεμιδάλεως γενέσθαι, καὶ μόσχον θύσας καὶ ὀπτήσας ἐκόμισεν αὐτοῖς ὑπὸ τῇ δρυῒ κατακειμένοις·
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀρταβῶν εἴκοσι πέντε , πάσας δὲ μέτρῳ τετάρτῳ ἐκ πόρων καὶ θαλλοῦ κατʼ ἔτος ἄρτων ἀρτάβης μιᾶς , πάντα δὲ ἀκίνδυνα παντὸς κινδύνου, τὰ δʼ ἔργα πάντα καὶ τὴν
ἀπέχει τὸν φόρον καὶ βεβαιοῖ. ὑπογραφεὺς Σεραπίων Πτολαιμαίου. Σαμβαθ ἐπὶ Σαμβα … το … ἄρτοι ϛ. Θερμούθι α Ταορσεῦτι α Ταορσενούφι β ἑκάστῃ τῶν γραῶν α
ἀλέκτορας δέκα ἀγοράσας καὶ εἰς τὰ γενέσια Γεμέλλης πέμψεις ὀψάρια καὶ … … καὶ ἄρτον πυροῦ ἀρτάβην α.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word 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.
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.
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →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 →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
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
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 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 336 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 444 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 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.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
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
The Greek word ἄρτος (i.e., *artos*) means bread or a loaf, primarily made from wheat. It is used in various contexts in the New Testament, including references to the bread of the Last Supper (Mt 26:26) and general food (Mt 6:11). The entries highlight its metaphorical use, particularly in relation to Christ as the 'bread of life' (John 6:35).
ἄρτος, -ου, ὁ,
[in LXX chiefly for לֶחֶם;]
bread, a loaf: Mt 4:3, 4, Mk 3:20, al.; ἄρτοι τ. προθέσεως, bread of the setting forth, i.e. the shewbread. Metaph., ὁ ἄ. τ. θεοῦ, τ. ζωῆς, ref. to Christ, Jo 6:33, 35; in general, food: Mt 6:11, al.; ἄ. φαγεῖν (Heb. אֲכֹל לֶחֶם), to eat (MM, s.v.), Lu 14:1, al.
ἄρτος, -ov, 6, (fr. APO to fit, put together, [cf. Etym Magn. 150, 36—but doubtful]), bread; Hebr. ὉΠ: 1. food composed of flour mixed with water and baked ; the Israelites made it in the form of an oblong or round cake, as thick as one’s thumb, and as large as a plate or platter (cf. Win. RWB. 5. v. Backen; [BB.DD.]); hence it was not cut, but broken (see κλάσις and κλάω) : Mt. iv. 3; vii. 9; xiv.17,19; Mk. vi.36 [T Tr WH om. Lbr.], 37 sq.; Lk. iv. 3; xxiv. 30; Jn. vi. 5 sqq.; Acts xxvii. 35, and often; ἄρτοι τῆς προθέσεως. loaves consecrated to Jehovah, see πρόθεσις ; on the bread used at the love-feasts and the sacred supper [W. 35], ef. Mt. xxvi. 26; Mk. xiv. 22; Lk. xxii. 19; Acts ii. 42,46; xx. 7; 1 Co. x. 16 sq.; xi. 26-28. 2. As in Grk. writ., and like the Hebr. om, food of any kind; Mt. vi. 11; Mk. vi. 8; Lk. xi. 3; 2 Co. ix. 10; ὁ ἄρτος τῶν τέκνων the food served to the…
Read the full entry →ἄρτος is frequently found with καθαρός = ‘pure or ‘‘ white bread,” e.g. P Tebt II. 468 οἴνου κε(ράμιον) ἃ, ἄρτων κα(θαρῶν) ἃ (= 10 Choenices? Edd.). P Oxy IV. 736%6 (a lengthy private account, ¢. A.D. 1) ἄρτου καθαροῦ παιδ(ῶν) ἡμιωβέλιον) ‘pure bread for the children $ obol,” P Giss
ἄρτος (artos) — bread.
ἄρτος, ὁ,
cake or loaf of wheat-bread, mostly in plural, [Refs 8th c.BC+]; ἄρτος οὖλος a whole loaf, [Refs]; collectively, bread, δούλιον ἄρτον ἔδων[Refs 7th c.BC+]; opposed to μᾶζα (porridge), [Refs 5th c.BC+] —Freq. in all writers.
II. ἄρτος· βόλος τις, καὶ ὁ Ἀθηναίων ξένος, [Refs 5th c.AD+]
ἄρτος
artos
from 142; bread (as raised) or a loaf:--(shew-)bread, loaf.
see GREEK for 142
ἄρτος, ου, ὁ
n.m.
bread, a loaf, food
ἄρτος Deriv. uncertain. a cake or loaf of wheat-bread (barley-bread is μᾶζα), mostly in pl., Od.; ἄρτος οὖλος soft bread, id. Od.
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
lof.
See BREAD.
99 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 97 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 149 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.
ἄρτους γὰρ καὶ οἶνον προσφέρει, ἅπερ Ἀμμανῖται καὶ Μωαβῖται τῷ βλέποντι παρασχεῖν οὐκ ἠθέλησαν, οὗ χάριν ἐκκλησίας εἴργονται καὶ συλλόγου θείου·
ἐπινευσάντων δὲ ἄρτους τε προσέταξεν εὐθὺς ἐκ σεμιδάλεως γενέσθαι, καὶ μόσχον θύσας καὶ ὀπτήσας ἐκόμισεν αὐτοῖς ὑπὸ τῇ δρυῒ κατακειμένοις·
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀρταβῶν εἴκοσι πέντε , πάσας δὲ μέτρῳ τετάρτῳ ἐκ πόρων καὶ θαλλοῦ κατʼ ἔτος ἄρτων ἀρτάβης μιᾶς , πάντα δὲ ἀκίνδυνα παντὸς κινδύνου, τὰ δʼ ἔργα πάντα καὶ τὴν
ἀπέχει τὸν φόρον καὶ βεβαιοῖ. ὑπογραφεὺς Σεραπίων Πτολαιμαίου. Σαμβαθ ἐπὶ Σαμβα … το … ἄρτοι ϛ. Θερμούθι α Ταορσεῦτι α Ταορσενούφι β ἑκάστῃ τῶν γραῶν α
ἀλέκτορας δέκα ἀγοράσας καὶ εἰς τὰ γενέσια Γεμέλλης πέμψεις ὀψάρια καὶ … … καὶ ἄρτον πυροῦ ἀρτάβην α.
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word ἔχω, transliterated as echō, means 'to have' or 'to hold' and is used in various contexts, including possession, ability, and condition. It appears frequently in the New Testament, often relating to physical possession or metaphorical concepts like keeping faith or emotions. Notably, it can also refer to being pregnant, as seen in Matthew 1:18. The entries do not show significant disagreement.
ἔχω,
[in LXX for אָצֵל (ἐχόμενος), בַּעַל, יֵשׁ, etc., 59 words in all;]
(on the Aktionsart of the various tenses, v. M, Pr., 110, 145, 150, 183),
to have, as in cl., in various senses and constructions.
Trans.;
to have, hold, hold fast, etc.;
to hold, as, in the hand: Re 5:8 14:6, al.; ἐν τ. χειρί, Re 1:16 10:2, al.;
ἔχω ; fut. ἕξω ; impf. εἶχον, [1 pers. plur. εἴχαμεν, 2 Jn. ἔχω 266 5 T Tr WH], 8 pers. plur. εἶχαν (Mk. viii. 7 L T Tr WH; Rey. ix. 8 LT Tr WH; but ef. [ Soph. Lex., Intr. p. 38; Tdf. Proleg. p. 123; WH. App. p. 165]; B. 40 (35)) and εἴχοσαν (LT Tr WH in Jn. xv. 22, 24; but ef. Bitm. in Theol. Stud. u. Krit. 1858, pp. 485 sqq. 491; see his N. T. Gr. p. 43 (37); [Soph. Lex., Intr. p. 39; Τὰ Proleg. p. 124; WH. App. p. 165; ef. δολεόω ]) ; pres. mid. ptep. ἐχόμενος ; to have,—with 2 aor. act. ἔσχον; pf. ἔσχηκα; I. Transitively. have (hold) in the hand: τὶ ἐν τῇ χειρί, Rev. i. 16; vi. 5; x. 2; xvii. 4; and simply, Rev. v. 8; viii. 3, 6; xiv. 6, ete.; Heb. viii. 3. Ὁ. in the sense of wearing (Lat. gestare) ; of garments, arms and the like: τὸ ἔνδυμα, Mt. iii. 4; xxii. 12; κατὰ κεφαλῆς ἔχων, sc. τί, having a covering hanging down from the head, i.e. having the head covered [B. $130, 5; W. §…
Read the full entry →ἔχω. It may be well to illustrate some of the less usual forms of this common verb. The future σχήσω (cf. Kithner-Blass Gr. 1. ii. p. 112 n.8) is restored by the editor in OGZS 751° (ii/ B.C.) ἐπεὶ θλιβέντες ἐμ πλείοσιν ἀσθενῶς [σχή]σετε. For the 2 aor. with 1 aor. termination (cf. Ac 757 D συνἐσχαν) see BGU 11. 4518 (i/ii A.D.) ἀναγκαίως ἔσχαμεν δ[ι7᾽ ἐπιστολῆς σε ἀσπάσεσθαι, and for ἔσχοσαν cf. OG/S 315°" (B.C. 164-159) ὑφοψίαν μοχθηράν, ἣν Kal περὶ Tod ἀδελφοῦ ἔσχοσαν. In 20. 2237 (iii/B.c.) we have αὐτοὶ ἀπολογισάμενοι περί τε τῆς εὐνοίας ἣν διὰ παντὸς εἰσχήκατε εἰς τὴν ἡμετέραν οἰκίαν, and for similar forms see the editor's note ® to 2b. 323. For the trans. use of the verb see such passages as P Oxy IV. 743!® (B.c. 2) εἰ καὶ m[p]ds ἄλλους εἶχον πρᾶγμα, βοηθὸν αὐτοῦ γ[εἸνέσθαι διὰ ἣν ἔχομε(ν) πρὸς ἑαυτοὺς φιλίαν, BGU I. 228(a.p. 114) (= «ϑελδείζογις, p. 74), which illustrate 1 Cor…
Read the full entry →ἔχω (echō) — to have/be.
ἔχω,
__A2nd pers. singular ἔχεισθα conjecture in [Refs 7th c.BC+]; 2nd pers. singular subjunctive ἔχῃσθα [Refs 8th c.BC+]imperfect εἶχον, Epic dialect ἔχον [Refs 8th c.BC+], Ionic dialect and poetry ἔχεσκον [Refs 8th c.BC+]future ἕξω, Epic dialect infinitive ἑξέμεναι [Refs 3rd c.BC+] (of momentary action, especially in sense check, see below [Refs 4th c.BC+], not found in Attic dialect Inscrr. or [Refs]; 2nd pers. singular σχήσησθα [Refs]aorist 1 ἔσχης α falsa lectio in [Refs 3rd c.AD+]aorist 2 ἔσχον, imperative σχές [Refs 5th c.BC+] only in Oracle texts cited in [Refs 5th c.BC+]; subjunctive σχῶ [Refs 8th c.BC+]; 3rd.pers. plural σχοίησαν [Refs 5th c.BC+]; infinitive σχεῖν [Refs 8th c.BC+], Epic dialect σχέμεν [Refs] (in Alexandr. Gr. 3rd.pers. plural imperfect and aorist 2 εἴχοσαν [NT+3rd c.BC+], see at {Σχέθω}: perfect ἔσχηκα [Refs 5th c.BC+]; Epic…
Read the full entry →ἔχω
echo
scheo skheh'-o; (used in certain tenses only)
a primary verb; to hold (used in very various applications, literally
or figuratively, direct or remote; such as possession; ability,
contiuity, relation, or condition):--be (able, X hold, possessed
with), accompany, + begin to amend, can(+ -not), X conceive, count,
diseased, do + eat, + enjoy, + fear, following, have, hold, keep, +
lack, + go to law, lie, + must needs, + of necessity, + need, next, +
recover, + reign, + rest, + return, X sick, take for, + tremble, +
uncircumcised, use.
ἔχω
v.
I have, hold, possess
ἔχω echō 708x
pluperfect., ἐσχήκειν, to hold, Rev. 1:16; to seize, possess a person, Mk. 16:8; to have, possess, Mt. 7:29, et al. freq.; to have, have ready, be furnished with, Mt. 5:23; Jn. 5:36; 6:68; to have as a matter of crimination, Mt. 5:23; Mk. 11:25; to have at command, Mt. 27:65; to have the power, be able, Mt. 18:25; Lk. 14:14;
Verb-IAI-3P — Verb · imperfect · active · indicative · third person · pluralimperfect active indicative — a continuing action in past time.
V-IAI-3P Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Plural
716 occurrences in the New Testament, rendered 97 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 709 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
ἔτους η Μεχεὶρ β, ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῆι κάτω
Μεχεὶρ β ἐν Παθύρει ἐπὶ Σώσου ἀγορανόμου. ὁμολογεῖ Ἁρκοννῆσις Φιγήριος Πέρσης τῶν μισθοφόρων ἱππέων ἔχειν παρὰ Ναομσήσιος τῆς Σπεμμίνιος εἰς λύτρα τετάρτης μερίδος γῆς ἠπείρου σιτοφόρου ἐν τῇ κάτω
Ψεμμῖνις … ου Ὥρωι Νεχούτου χαίρειν. ὁμολογῶ ἔχειν παρὰ σοῦ χαλκοῦ νομίσματος τάλαντα τρῖα ἄτοκα ?. ταῦτα δέ ἐστιν ἃ προσωφείλετό σοι
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 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 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The Greek word ἑαυτοῦ (i.e., *heautou*) is a reflexive pronoun meaning 'of himself, herself, itself,' and is used primarily in the third person. It appears in various contexts throughout the New Testament, often indicating actions done by a subject to themselves or emphasizing possession. Additionally, it can serve as a reciprocal pronoun in plural forms, indicating mutual actions among individuals.
ἑαυτοῦ, -ῆς, -οῦ, dat. -ῷ, etc., acc. -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc);
reflex pron.;
prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mt 27:42, Mk 15:31, Lk 23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jo 19:24; to an active verb, Ac 14:14 (M, Pr., 157); ἀφ’ ἑαυτοῦ, Lk 12:57 21:30, Jo 5:19, al. (v.s. ἀπό); δι’ ἑαυτοῦ, Ro 14:14; ἐν ἑ., Mt 3:9, Mk 5:30, al.; εἰς ἑ.,
ἑαυτοῦ (heautou) — themself.
ἑαυτοῦ, ῆς, οῦ, ἑαυτῷ, ῇ, ῷ, ἑαυτόν, ήν, ό,
plural ἑαυτῶν, ἑαυτοῖς, ἑαυτούς άς, ά: Ionic dialect ἑωυτοῦ [Refs 5th c.BC+]; also ωὑτῆς [Refs 3rd c.BC+] in Papyrus and Inscrr., as [Refs 1st c.BC+]: Attic dialect contraction αὑτοῦ, etc., which is the usual form in Trag., though ἑαυτοῦ, etc., are used (though rarely) when the metre requires, [Refs 4th c.BC+]; Cretan dialect ϝιαυτοῦ Kohler-Ziebarth Stadtrecht von Gortyn [Refs]; Doric dialect αὐταυτοῦ, αὐσαυτοῦ (which see); Thess. εὑτοῦ (dative), [Refs]: genitive plural ηὑτῶν [Refs]:—reflexive pronoun of 3rd pers., of himself, herself, itself, etc.; first in [Refs 7th c.BC+], and Attic dialect [Refs 8th c.BC+] itself by itself, absolutely, [Refs 5th c.BC+]; αὐτὸ ἐφ᾽ αὑτοῦ[Refs 5th c.BC+]; ἀφ᾽ ἑαυτῶν, ἑαυτοῦ, of themselves, himself, [Refs 5th c.BC+]; ἐφ᾽ ἑαυτοῦ, see at…
Read the full entry →ἑαυτοῦ, ῆς, οῦ
Refl.pr.
himself, herself, itself
ἑαυτοῦ heautou 319x
himself, herself, itself, Mt. 8:22; 12:26; 9:21; also used for the first and second persons, Rom. 8:23; Mt. 23:31; also equivalent to ἀλλήλων, Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves, voluntarily, spontaneously, Lk. 12:57; 21:30; of one’s own will merely, Jn. 5:19; δι’ ἑαυτοῦ, of itself, in its own nature, Rom. 14:14; ἐξ ἑαυτῶν, of one’s own self, 2 Cor.…
Read the full entry →ἑαυτοῦ reflex. Pron. of 3rd pers., Lat. sui, sibi, se, of himself, herself, itself, etc.; first in Hdt. and attic; Hom. has ἕο αὐτοῦ, οἷ αὐτῷ, ἑ αὐτόν:—αὐτὸ ἐφ᾽ ἑαυτό itself by itself, absolutely, Plat.; so τὸ ἐφ᾽ ἑαυτόν Thuc.; αὐτὸ καθ᾽ αὑτό Plat.;— ἀφ᾽ ἑαυτοῦ of himself, Thuc., etc.; ἐν ἑαυτοῦ, ἐντὸς ἑαυτοῦ, Lat. sui compos: — παρ᾽ ἑαυτῷ at his own house, Xen.; often with comp. and Sup., ἐγένοντο ἀμείνονες αὐτοὶ ἑωυτῶν they surpassed themselves, Hdt.; πλουσιώτεροι ἑαυτῶν, i. e. continually richer, Thuc.
in attic αὑτοῦ, sometimes for 1st or 2nd pers., Aesch., Soph.
F-3GPM — Reflexive pronoun · third person · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
F-3GPM Part of Speech: reFlexive pronoun Person: third Case: Genitive Number: Plural Gender: Masculine
331 occurrences in the New Testament, rendered 21 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 320 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.
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·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
καὶ ἡμῖν δὲ γράφοντες ὑπὲρ ὧν αἱρεῖσθε ὡς πᾶν προθυμότερον τελεωθησόμενον, ἐπιμελόμενοι δὲ καὶ ἑαυτῶν ἵνʼ ὑγιαίνητε. ἔρρωσθε. ἔτους ιδ τοῦ καὶ ια, Παῦνι ιε
κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς ἠπείρου σιτοφόρου
πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν Πτολεμαίδι. ἔρρωσθε. ἔτους ιϛ, Θωῦθ η.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 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 2,743 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 →
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-DSN — Article · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
T-DSN Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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 πλοῖον (ploion) refers to a vessel or ship, derived from the verb meaning 'to sail.' It encompasses various types of boats, including merchant ships and small craft, and is frequently used in the New Testament, notably in Matthew 4:21-22 and Acts 21:2-3. The term has historical usage in classical literature as well.
πλοῖον, -ου, τό
(< πλέω),
[in LXX chiefly for אֳנִיָּה;]
a boat, also (= obsol. ναῦς) a ship: Mt 4:21, 22, and freq. in Gosp. and Ac, Ja 3:4, Re 8:9 18:19.
πλοῖον, -ov, τό, (πλέω), fr. Hdt. down, Sept. chiefly for TAIN, α ship: Mt. iv. 21, 22; Mk.i.19; Lk. v.2;>RGL txt. Tr txt. WH txt.]; Jn. vi. 17; Acts xx. 13, and often in the historical bks. of the N. T.; Jas. iii. 4; Rev. viii. 9; xviii. 19. [BB.DD. s.v. Ship.] πλόος -ovs, gen. -dov -ov, and in later writ. mods (Acts xxvii. 9; Arr. peripl. erythr. p. 176 § 61; see νοῦς [and cf. Lob. Paralip. p. 173 sq.]), (πλέω), fr. Hom. Od. 3, 169 down; voyage: Acts xxi. 7; xxvii. 9, 10, (Sap. xiv. 1).
πλοῖον, “‘boat.” For this common word, which comes to be used for ‘‘ship’’ (Ac 2018) owing to the almost complete disappearance of ναῦς, cf. P Leid U* ὁ (ii/s.c.) (=I. p. 123, UPZ i. p. 370) ἔδοξεν kar’ ἐνύπνον (/. ἐνύπνιον) πλοῖον παπύρινον, ὃ καλεῖται ἀγυπτιστεὶ ῥώψ, προσορμῆσαι εἰς Μέμφιν, P Hib I. 152 (c. B.c. 250) ἐμβαλοῦ εἰς τὸ πλοῖον ἅλας καὶ λωτὸν ὅπως ἔχωσιν [οἱ] ναυπηγοί, P Ryl II. 2291} (a.b. 38) ἐρωτῶ σε ἐκ παντὸς τρόπου εὐθέως μοι πέμψαι... τὸ ὀψάριον, ἐπεὶ ἐν πλοίῳ εἰμί, “1 ask you therefore to do your utmost to send me the relish, as I am on board a boat,” P Oxy I. 36%-8 (ii/ili a.p.) €[av] δὲ τελώνης ἐκφορ[τισθ]ῆναι τὸ πλοῖον ἐπιζητήσῃ, ‘but if the tax-farmer desire that the ship should be unloaded” (Edd.) (cf. Ac 218), and 26. XIV. 1763* (after A.D. 222) οὔπω μέχρι σήμερον τὰ πλοῖα τῆς avwvas ἐξῆλθεν. For the form cf. 74. 1773}2 (iii/A.b.) ἀ]νῆλθα χάριν πλύον καὶ οὐκ…
Read the full entry →πλοῖον (ploion) — boat.
πλοῖον, τό,
(πλέω) properly floating vessel: hence, generally, ship, [Refs 5th c.BC+] small craft, [Refs 5th c.BC+]; π. ἁλιευτικόν a fishing-boat, [Refs 5th c.BC+]; ἱππαγωγὰ π. transports for horses, [Refs 5th c.BC+]; π. μακρά ships of war, [Refs 5th c.BC+]; π. στρογγύλα or φορτηγικά ships of burden, merchantmen, [Refs 5th c.BC+] without adjective, mostly merchant-ship or transport, as opposed to ship of war, τοῖς π. καὶ ταῖς ναυσί [Refs 5th c.BC+]; πλεῖν μὴ μακρᾷ νηΐ, ἄλλῳ δὲ κωπήρει πλοίῳ Foed.[Refs 5th c.BC+]; πλοῖα alone, ={τριήρεις}, [Refs 5th c.BC+]
πλοῖον
ploion
from 4126; a sailer, i.e. vessel:--ship(-ing).
see GREEK for 4126
πλοῖον, ου, τό
n.n.
a ship, vessel
πλοῖον πλοῖον, ου, τό, πλέω a floating vessel, a ship, vessel, Hdt., Aesch., etc.; πλοῖα λεπτά small craft, Hdt., Thuc.; πλ. ἱππαγωγά transport- vessels, Hdt.; πλ. μακρά ships of war, id. Hdt.; πλ. στρογγύλα or φορτηγικά ships burthen, merchantmen, Xen.:—when opp. to ναῦς, a merchant-ship or transport, τοῖς πλοίοις καὶ ταῖς ναυσί Thuc.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
bot.
See SHIPS AND BOATS.
→ See SHIP
68 occurrences in the New Testament, rendered 5 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 67 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 23 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ μὲν γὰρ ἄφεσις αὐτοὺς ὥσπερ ἀνερμάτιστα καὶ ἀκυβέρνητα πλοῖα ῥᾷστα ἀνατρέψει, ἡ δὲ κόλασις ἐπανορθώσεται.
λέγεται δὲ καὶ τοῦ πλοίου ἐν τῇ Ἀρμενίᾳ πρὸς τῷ ὄρει τῶν Κορδυαίων ἔτι μέρος τι εἶναι καὶ κομίζειν τινὰς τῆς ἀσφάλτου ἀφαιροῦντας·
r … πωλουμένων πλοίων … ἀγοράζειν εὕρωσι … τεταμένα καὶ ταῖς … … υν … Κασιωτικοῦ … παντὸς
r Σπίνθηρ Ζήνωνι χαίρειν. γίνωσκε ἡμᾶς οἰκονομηκότας τὰ περὶ τὰ σκεύη τοῦ πλοίου, ἐπιστόλια εἰληφότας εἰς Μέμφιν καὶ εἰς Ἑρμοῦ πόλιν. ὡς δὲ περιορμίσαι ἠμέλλομεν, ἀντελάβοντο ἡμῶν
ἀπὸ τῆς ἐν Παθύρει τραπέζης, συνυπογράφοντος Φίβιος τοῦ βασιλικοῦ γραμματέως, τοῖς ἐπὶ τῶν δηλουμένων πλοίων ἑκάστου χαλκοῦ τάλαντα τριάκοντα τέσσαρα γίνονται … τάλαντα λδ καὶ σύμβολον καὶ ἀντισύμβολον ποίησαι