Mark 8:21 — Word Study
N1904καὶ ἔλεγεν αὐτοῖς· οὔπω πῶς συνίετε;¶
BSAAndkai He was sayinglegō▸ to them;autos Not yet howpōs do you understand?suniēmi▸ [yet, completely, utterly, comprehend, discern, to have insight into]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| ἔλεγεν | He was saying | Verb, imperfect, active |
| αὐτοῖς· | to them; | Personal pronoun, dative, plural |
| οὔπω | Not yet | |
| πῶς | how | Adverb, interrogative |
| συνίετε;¶ | do you understand? | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then He asked them, “Do you still not understand?” |
| KJV | And he said unto them, How is it that ye do not understand? |
| ASV | And he said unto them, Do ye not yet understand? |
| YLT | And he said to them, 'How do ye not understand?' |
| WEB | He asked them, “Don’t you understand yet?” |
| BBE | And he said to them, Is it still not clear to you? |
All translations convey a similar meaning regarding the disciples' understanding.
The sentence consists of a main clause followed by an interrogative phrase, forming a direct question.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbλέγω
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 8:21
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 Miracle of the Loaves and Fishgenerated
Mark 8:21 shows Jesus asking His disciples if they still do not understand after witnessing His miracles, particularly the feeding of the four thousand. This moment emphasizes the importance of spiritual insight and comprehension of His teachings, which is a recurring theme in the Gospels. The disciples had seen Jesus perform miracles yet still struggled to grasp their significance, similar to how people often miss deeper truths despite clear evidence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Mark 8:12–17 | Jesus sighed deeply in His spirit and said, “Why does this generation demand a sign? Truly I tell you, no sign will be given to this generation.” |
| 2 | Mark 6:52 | for they had not understood about the loaves, but their hearts had been hardened. |
| 3 | Mark 9:19 | “O unbelieving generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy to Me.” |
| 4 | Psalm 94:8 | Take notice, O senseless among the people! O fools, when will you be wise? |
| 5 | Matthew 16:11–12 | How do you not understand that I was not telling you about bread? But beware of the leaven of the Pharisees and Sadducees.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Wordgenerated
The verb συνίημι is formed from the prefix συν- (together) and ἵημι (to send). It means to understand or comprehend, highlighting the act of bringing together knowledge or insights. In this context, Jesus is asking if His disciples can truly grasp the implications of what they have witnessed.
This word appears frequently in the New Testament, often in contexts where understanding is essential, such as in Matthew 13:51 and Luke 24:45. The emphasis here is on the need for the disciples to connect their experiences with a deeper understanding of Jesus' mission.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses the phrase Do you still not understand?. Other translations vary in their wording but convey a similar meaning. The KJV states, How is it that ye do not understand?, while the ASV simplifies it to Do ye not yet understand?.
The YLT asks, How do ye not understand?, which is more direct, whereas the WEB uses Don’t you understand yet?, indicating a sense of urgency. The BBE states, Is it still not clear to you?, which emphasizes clarity.
Sentence Structuregenerated
The main verb in this verse is ἔλεγεν, He was saying, which governs the entire sentence. The structure includes an indirect object αὐτοῖς, to them, and the question συνίετε, do you understand?, which is the key inquiry being posed.
The sentence is structured as a direct address to the disciples, prompting them to reflect on their understanding. The use of the adverb οὔπω, not yet, adds emphasis to the question, indicating that their comprehension is still incomplete.
Septuagint Backgroundgenerated
In Mark 8:21, the Greek word ἔλεγεν (legō), meaning "He was saying," is used. This word appears in the Septuagint to render various Hebrew terms, including כֹּה (kōh), which means "thus" or "here," and אֲדֹנִי (adonai), meaning "lord." This choice emphasizes the authoritative nature of the speaker's message.
The word συνίετε;¶ (suniēmi), translated as "do you understand?" corresponds to the Hebrew בִּין (bin), which means "to discern." This connection highlights the expectation of comprehension and insight in the audience's response.
In plain words — the whole versegenerated
Mark 8:21 shows Jesus asking His disciples if they still do not understand after witnessing His miracles, particularly the feeding of the four thousand. This moment emphasizes the importance of spiritual insight and comprehension of His teachings.
Frequently Asked Questionsgenerated
Jesus is challenging His disciples to reflect on their experiences and the lessons they should have learned from the miracles they witnessed.
Understanding is crucial for the disciples to grasp the significance of Jesus' miracles and teachings, which reveal His identity and mission.
We can reflect on our own understanding of spiritual truths and seek to deepen our comprehension of God's work in our lives.
Preconceived notions, distractions, and lack of reflection can prevent us from fully grasping the truths of God's word.
Reflection Questionsgenerated
- What experiences have I had that challenged my understanding of faith?
- How can I better seek understanding in my spiritual journey?
- What role does reflection play in deepening my comprehension of Jesus' teachings?
- In what ways can I help others to understand spiritual truths more clearly?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, highlighting Jesus' displeasure with the disciples' lack of understanding.
Can you hear the intense displeasure in his voice? For nowhere else does he appear to have rebuked them so strongly. Why now? In order to cast out their prejudices about clean foods. … For not everywhere is permissiveness a good thing.
Chrysostom notes the intensity of Jesus' rebuke, emphasizing the importance of understanding His teachings and the implications of His miracles.
Early Church Fathers on Mark 8 →Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Mark 8:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto them,.... Since this was the case, and they so well remembered the miracles he had wrought, and the circumstances of them: how is it that ye do not understand?
Read John Gill on Mark 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said unto them, How is it that ye do not understand? And he said unto them, How is it that ye do not understand?
Read Robert Jamieson on Mark 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments21 And he said unto them, How is it that ye do not understand? Ver. 21. How is it that ye do not understand?] It is very ill taken when we improve not experiments. Of all things God can least abide to be forgotten.
Read John Trapp on Mark 8 →CambridgeThe Cambridge Bible for Schools and Colleges21. ye do not understand] They seem to have thought that He was warning them against buying leaven of the Pharisees and Sadducees.
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
Then He asked them, “Do you still not understand?”
He asked them, “Don’t you understand yet?”
Then He asked them, “How do you still not understand?”
Then he said to them, “Do you still not understand?”
Tyndale line
And he said unto them, How is it that ye do not understand?
And he said unto them, Do ye not yet understand?
And he said unto them, Do ye not yet understand?
And he said to them, How is it that ye do not understand?
Then he saide vnto them, Howe is it that ye vnderstand not?
Strictly literal
And he said to them, How do ye not yet understand?
And he said to them, 'How do ye not understand?'
And He said to them, “How do you not understand?”
He said, “Do you not yet understand?”
From the Latin
And he said to them: How do you not yet understand?
Simplified
“Do you still not understand?” he asked them.
And he said to them, Is it still not clear to you?
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 dicebat eis : Quomodo nondum intelligitis ?
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܡܪ ܠܗܘܢ ܐܝܟܘ ܠܐ ܥܕܡܐ ܠܗܫܐ ܡܣܬܟܠܝܢ ܐܢܬܘܢ
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 ἔλεγεν αὐτοῖς· οὔπω — συνίετε;¶
The standard critical text of the New Testament.
καὶ ἔλεγεν αὐτοῖς· οὔπω — συνίετε;¶
The previous edition, still widely cited.
καὶ ἔλεγεν αὐτοῖς· οὔπω — συνίετε;¶
The Society of Biblical Literature edition, freely licensed.
καὶ ἔλεγεν αὐτοῖς· οὔπω — συνίετε;¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ ἔλεγεν αὐτοῖς· — πῶς συνίετε;¶
An independent critical text built from the oldest witnesses then known.
καὶ ἔλεγεν αὐτοῖς· — πῶς συνίετε;¶
A recent critical edition following documentary evidence closely.
καὶ ἔλεγεν αὐτοῖς· — πῶς συνίετε;¶
The reading of the majority of surviving manuscripts.
καὶ ἔλεγεν αὐτοῖς· — πῶς συνίετε;¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| οὔπω Not yet | NA28, NA27, SBL, WH | Treg, Tyn, TR, Byz |
| πῶς how | Tyn, Treg, TR, Byz | NA28, NA27, SBL, WH |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Mark 8:21
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word οὔπω (oupo) is an adverb meaning 'not yet.' It combines the negative particle οὐ (not) with a form of πώ (yet). This term appears in various contexts in the New Testament, such as in Matthew 24:6 and John 2:4. It is noted for being a stronger form of negation compared to other expressions like μήπω.
οὔπω, (fr. οὐ and the enclitie πώ), adv., [fr. Hom. down], (differing fr. μήπω, as οὐ does fr. μή [4- v. ad init.]), not yel; a. in a negation: Mt. xxiv. 6; Mk. xiii. 7; Jn. ii. 4; iii. 24; vi. 17 Ltxt. T Tr WH; vii. 6, 85 RL WH txt., 8°, 30,39; viii. 20, 57; xi. 30; xx. 17; 1 Co. iii. 2; Heb. ii. 8; xii. 4; 1 Jn. iii. 2; Rev. xvii. 10, 12 (where Lehm. οὐκ) ; οὐδεὶς οὔπω, no one ever yet (see οὐδείς, 2, and cf. οὐ, 3.a.), Mk. xi. 2 L T Tr WH; Lk. xxiii. 53 L Tr WH; Acts viii. 16 Rec. b. in questions, nondumne? do ye not yet ete.: Mt. xv.17 RG; xvi. 9; Mk. iv. 40 L Tr WH; viii. 17, [21 L txt. T Tr WH)
οὔπω. An interesting ex. of this strong negative is afforded by P Oxy II. 29418 (A.p. 22) (= Se/ectzons, p. 35), where a man, who is anxious regarding certain news, writes to his brother—éy@ δὲ αὐτὸς οὔπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ““1 am not so much as anointing myself until I hear word from you on each point” (Edd.). Other exx. are P Hlamb I. 27° (B.C. 250) τὴν δὲ τιμὴν οὕπω ἐκεκόμιστο, ‘but he has not yet received the price,’ P Tebt II. 423! (early iii/a.p.) οὔπου (/. οὔπω) μοι ἐδήλωσας περὶ τ]ούτου, ‘‘you have not yet told me about it,” and P Oxy XIV. 17638 (alter A.D, 222) οὔπω μέχρι σήμερον τὰ πλοῖα τῆς ἀνώνας ἐξῆλθεν, In PSI IV. 42318 (iii/B.c.) the two parts of the word are separated—ov yap mw εἰργασμένοι εἰσὶν κτλ. ae? οὐρά, A.D.) (Ξ: ΠΡ. 115) δράκοντα δακόνοντα κονοντα τὴ | | OupBavos (Δ δάκνοντα τὴν) οὐράν, and in the magical P…
Read the full entry →οὔπω (oupō) — not yet.
οὔπω
or οὔ πω, Ionic dialect οὔκω, adverb not yet, opposed to οὐκέτι (no longer, no more), usually with present or past (especially perfect, or aorist in perfect sense) tenses, [Refs 8th c.BC+]; frequently with another word between, as οὐ γάρ πω [Refs 8th c.BC+]
2. sometimes merely as a stronger form of the negative, not, not at all, when it may be used with the present or future, σοὶ δ᾽ οὔ πω.. θεοὶ κοτέουσιν [Refs 8th c.BC+]: with aorist, [Refs 5th c.BC+]
οὔπω
oupo
from 3756 and 4452; not yet:--hitherto not, (no...) as yet, not yet.
see GREEK for 3756
see GREEK for 4452
οὔπω
Neg.adv.
not yet
οὔπω not yet, Lat. nondum, opp. to οὐκέτι (no longer, no more), Hom., Hes., etc.
as a stronger form of the negat., not, not at all, σοὶ δ᾽ οὔ πω θεοὶ κοτέουσιν Il., etc.
26 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 27 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
ἄνθρωπον δὲ τὸν ἐκ γῆς λογιστέον εἶναι νοῦν εἰσκρινόμενον σώματι, οὔπω δ’ εἰσκεκριμένον.
τούς τε νεωστὶ δειμαμένους οἰκίας, οἷς οὔπω χρόνος ἀπολαύσεως αὐτῶν ἐνιαύσιος, καὶ φυτεύσαντας οὔπω δὲ καρπῶν μετεσχηκότας, ἐᾶν κατὰ χώραν, καὶ τοὺς μνηστευσαμένους δὲ καὶ νεωστὶ γεγαμηκότας, μὴ πόθῳ τούτων φειδόμενοι τοῦ ζῆν καὶ τηροῦντες αὑτοὺς…
οἱ ὑπερέχοντες οὖν ἐκζητεῖτε τοὺς πεινῶντας, ἕως οὔπω ὁ πύργος ἐτελέσθη: μετὰ γὰρ τὸ τελεσθῆναι τὸν πύργον θελήσετε ἀγαθοποιεῖν, καὶ οὐχ ἕξετε τόπον.
σὺ οὖν γράψον ἡμῖν τίνα οἰκονομίαν ποιήσηται ὁ Πετοσῖρις. γίνωσκε δὲ καὶ τὴν πίσσαν οὔπω εἰληφότας ἡμᾶς· διʼ ἣν αἰτίαν οὐκ ἐκάθητο, ἀλλὰ ἔφατο Ῥόδιππος λόγους ἀποδιδόναι αὐτόν. ἔρρωσο.
ἐξ ἐμοῦ δεῖν εἶναι τὴν πρᾶξιν τῶν Α δραχμῶν καὶ οὐχὶ ἐκ τοῦ ἐγγύου, οὔπω δήπου σε ἔδει εἰς ἀλλοτρίαν οἰκίαν, οὗ ἐγὼ τυγχάνω ὤν, εἰσελθόντα παροινεῖν γυναῖκα ἐλευθερίαν
λόγους τῶν γενημάτων τῆς Θεμίστου μερίδος καὶ τῆς Πολέμωνος ὡσαύτως· τῶν δὲ λοιπῶν τόπων οὔπω ἐπειλήφαμεν παρὰ τῶν ὑπηρετῶν. καλῶς οὖν ποιήσεις, ἐπαναγνοὺς καὶ ἀντιγραψάμενος, ἀποστείλας μοι τοὺς τόμους,
The Greek word πῶς (transliterated as pōs) is an interrogative adverb meaning 'how' or 'in what manner.' It appears in direct questions, indirect discourse, and exclamations, often seeking clarification or expressing astonishment. The New Testament uses it in various contexts, including Matthew 12:29 and John 3:4. Notably, Liddell-Scott mentions its use to express displeasure or doubt.
πῶς, interrog. adv., correl. of ὅπως,
prop., in direct questions, how?: c. indic., Mt 12:29, Mk 3:23, Lk 11:18, Jo 3:4, al.; καὶ π., Mk 4:13, Lk 20:44; π. οὖν, Mt 12:26; π. οὐ, Mt 16:11, Lk 12:56; in deliberative questions (cf. Bl., § 64, 6), c. subjc., Mt 23:33 26:54; π. οὖν, Ro 10:14; π. δέ, Read the full entry →
πῶς, (fr. obsol. OS, whence ποῦ, ποῖ, etc. [ef. Curtius § 631]), adv., [fr. Hom. down] ; I. in interroga tion; how? in what way ?— in a direct question, foll. by a. the indicative, it is the expression a. of one seeking information and desiring to be taught: Lk. 1.84; x. 26; Jn.iii.9; ix. 26; 1 Co. xv. 35 [cf. W. 266 (250)]; πῶς οὖν, Jn. ix. 10 Tdf. (but L WH br. οὖν), 19; Ro. iv. 10. B. of one about to controvert another, and emphatically deny that the thing inquired about has happened or been done: Mt. xii. 29; Mk. iii. 23; Lk xi.18; Jn. iii. 4,12; v.44,47; vi.52; ix.16; 1 Jn. iii. 17; iv. 20; Ro. iii. 6; vi. 2; 1 Co. xiv. 7, 9,16; 1 Tim. iii. 5; Heb. ii. 3; καὶ πῶς, Mk. iv. 13; Jn. xiv. 5 [here L txt. Tr WHom. καί]; πῶς οὖν, Mt. xii. 26; Ro. x. 14 RG; mas δέ, Ro. x. 14
πῶς, “*how,” 2 “in what manner,” (a) in direct questions— P Oxy IV. 7441? (B.c. 1) (= Selections, Ὁ. 33) πῶς Sivapal oe ἐπιλαθεῖν : “how can I forget you?” Cf. Ac 85! πῶς yap ἂν δυναίμην; which Field (Vo/es, p. 117) renders, ““Why, how can I?” For the exclamatory πῶς, as in Mk 1074, cf. Philemon fy. 2 ὦ πῶς πονηρόν ἐστιν ἀνθρώπου φύσις | τὸ σύνολον, Epict. Aan. 24. 3 Opare ὑμεῖς, πῶς ἄνισοί ἐστε kal ἀγνώμονες ; see further K. Rupprecht in Philologus \xxx. (V. F. xxxiv.), 1924, p- 207. (6) in indirect discourse—P Oxy IV. 745° (c. A.D. 1) οὐκ οἶδας yap πῶς μοι ἐχρήσατο ἐν ᾿Οξυρύγχοις, ‘‘ you don't know how he treated me at Oxyrhynchus(?),” P Tebt II. 4o8* (A.D. 3) ἐπιστάμενος πῶς σε τίθεμαι Ke φιλῶ, “since you know how I esteem and love you”’ (Edd.) (cf. Ac 2018), P Oxy II. 29474 (A.p. 22) (= Selections, p. 36) γράψον μοι πῶς πάλιν ἄνω Aadaxeverat, “‘ write me how his hair is growing…
Read the full entry →πῶς (pōs) — how?!.
πῶς,
Ionic dialect κῶς, interrogative adverb of Manner, how? [Refs 8th c.BC+]; sometimes to express displeasure, [Refs 5th c.BC+]; to express astonishment or doubt, π. εἶπα; [Refs 5th c.BC+]; π. λέγει; [Refs]; π. φῄ; [Refs 5th c.BC+]; π. τοῦτ᾽ ἔλεξα; [Refs 4th c.BC+]; π. τοῦτ᾽ εἶπες α; [Refs 5th c.BC+]; also π. μὴ φῶμεν..; surely we must, [Refs]
__b in dialogue, to ask explanation, with a repetition of a word used by the previous speaker, δίκαια— Answ. π. δίκαι; [Refs 5th c.BC+]; μὴ δίκαιος ὤν—Answ. π. μὴ δίκαιο; [Refs]; συμβολάς—Answ. π. συμβολά; [Refs 2nd c.AD+]; πῶς alone, how so, π., ὅς γε..; [Refs 5th c.BC+]
πῶς πώς
pos
adverb from the base of 4226; an interrogative particle of manner; in
what way? (sometimes the question is indirect, how?); also as
exclamation, how much!:--how, after (by) what manner (means), that.
(Occasionally unexpressed in English).
see GREEK for 4226
πῶς
Adv. & Irg.adv.
how, in what manner
Adv-I — Adverb · interrogativeadverb — it qualifies the verb, and never changes form.
ADV-I ADVerb or adverb and particle combined Interrogative
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
105 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 104 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 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.
ἡνίκα γὰρ ζῷα διαπλάττειν ἔδοξε τῷ δημιουργῷ, τὰ μὲν πρῶτα τῇ τάξει φαυλότερά πως ἦν, ἰχθύες, τὰ δ’ ὕστατα ἄριστα, ἄνθρωποι, τὰ δ’ ἄλλα μέσα τῶν ἄκρων, ἀμείνω μὲν τῶν προτέρων, χείρω δὲ τῶν ἑτέρων, χερσαῖα καὶ πτηνά.
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
Ζήνωνι. νυκτὸς ἐκ τοῦ σιτοβολῶνος ἀπόλωλεν σήσαμον καὶ λελέανται τῆι χειρί. διὸ οὐ δυνάμεθά πως ἐπιμετρήσαντες ἰδεῖν τὸ ἀπολωλὸς ἕως ἂν ὑμεῖς ἴδητε καὶ ἐναντίον ὑμῶν ἐπιμετρηθῆι.
οὐκ ἔχομεν ὀψώνιον οὐδὲ διαλελογισμένοι εἰσὶν ἡμῖν, καὶ σιτομετρίαν διμήνου οὐκ ἔχομεν. συνεπισκέψει οὖν πῶς ζῶμεν. ἔδωκαν δὲ ἡμῖν ἑκάστωι κεράμιον οἴνου καὶ σίτου ἑκάστωι ἔδωκαν εἰς τὸ
ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ τοῦ νομοῦ διατίθησιν.
συνίημι is built from the prefix συν- (together) and ἵημι (to send). It primarily means to bring together or comprehend, often in a metaphorical sense of understanding. In the New Testament, it appears in contexts related to perception and understanding, such as in Matthew 13:51 and Luke 24:45. The lexicons do not show significant disagreement.
συν-ίημι and συνίω (v. Bl., § 23, 7),
[in LXX chiefly for בּין hi., שׂכל hi. ;]
to bring or set together.
Metaph., to perceive, understand: Mt 13:13-15 (LXX), 19 15:10, Mk 4:9 (WH, mg.), 12 7:14 8:17, 21 Lk 8:10, Ac 7:25 28:26, 27, Ro 15:21 (LXX), II Co 10:12; c. acc. rei, Mt 13:23, 51, Lk 2:50 18:34 24:45; seq. ὅτι, Mt 16:12 17:13; seq. quæst. indir.,
συν-ίημι, 2 pers. plur. συνίετε, 3 pers. plur. συνιοῦσιν (Mt. xiii. 13 RGT; 2 Co. x. 12 Προ. fr. the unused form cuméw), and συνιᾶσιν (2 Co. x.12L T Tr WH), and συνίουσιν (Mt. xiii. 13 L Tr WH fr. the unused συνίω), subjune. 3 pers. plur. cumaoe (RG LT Tr in Mk. iv. 12 and Lk. viii. 10, fr. the unused συνιέω or fr. συνίημι) and συνίωσι (WH in Mk. and Lk. ll. ce., fr. the unused συνίω), impvy. 2 pers. plur. συνίετε, inf. συνιέναι, ptep. συνιῶν (Ro. iii. 11 RG T fr. συνιέω), and συνίων (ibid. L Tr WH, and often in Sept., fr. συνίω), and cumeis (Mt. xiii. 23 Beer WH; Eph. v.17 RG; but quite erroneously συνιών, Grsb. in Mt. lc. [AIf. in Ro. iii. 11; ef. WH. App. p.167; Taf. Proleg. p. 122]; W.81(77 sq.); Β. 48 (42); Fritzsche on Rom. vol. i. p. 174. sq.); fut. συνήσω (Ro. xv. 21); 1 aor. συνῆκα; 2 aor. subjunc. συνῆτε, συνῶσι, impv. 2 pers. plur. σύνετε (Mk. vii. 14 LT Tr WH); (σύν, and typ…
Read the full entry →συνίημι. For the metaph. meaning ‘“‘ perceive,” ‘‘ understand,” which alone is found in the NT, see P Cairo Zen I. 59061® (B.C. 257) συνίημι καὶ αὐτός, ἀλλὰ σὺ ἱκανὸς εἶ διοικῆσαι καὶ ἀποστεῖλαι ὡς ἀσφαλέστατα, where συνίημι takes the
συνίημι (suniēmi) — to understand.
συνίημι,
also ξυν-, 2nd pers. singular ξυνίης [ῑ] [Refs 5th c.BC+]; 3rd.pers. singular and plural συνίει, συνίουσι, [LXX]; imperative ξυνίει [Refs 8th c.BC+]; 3rd.pers. singular subjunctive συνιῇ [Refs 5th c.BC+]; infinitive συνιέναι, Epic dialect -ῑέμεν[LXX+8th c.BC+]; participle ξυνῑείς [LXX+5th c.BC+]: imperfect συνίην [Refs 3rd c.AD+]; συνίειν (assuming variant) [Refs 2nd c.AD+]; 3rd.pers. singular ξυνίει [Refs 5th c.BC+]; 3rd.pers. plural ξυνίεσαν [Refs 5th c.BC+], Epic dialect ξύνιεν [Refs 8th c.BC+]: future συνήσω [Refs 5th c.BC+]: aorist 1 συνῆκα [Refs 5th c.BC+]; Epic dialect ξυνέηκα [Refs 8th c.BC+]; but aorist 2 imperative ξύνες, [Refs 5th c.BC+]; plural σύνετε variant in [NT]; participle συνείς [Refs 5th c.BC+] and ; Aeolic dialect σύνεις [Refs 7th c.BC+]; Doric dialect infinitive συνέμεν [Refs 5th c.BC+]: perfect συνεῖκα…
Read the full entry →συνίημι
suniemi
from 4862 and hiemi (to send); to put together, i.e. (mentally) to
comprehend; by implication, to act piously:-- consider, understand, be
wise.
see GREEK for 4862
συνίημι
v.
I consider, understand
συνίημι syniēmi 26x
also συνίω, see BDAG 972 for a discussion, pr. to send together; met. to understand, comprehend thoroughly, Mt. 13:51; Lk. 2:50; 18:34; 24:45; to perceive clearly, Mt. 16:12; 17:13; Acts 7:25; Rom. 15:21; Eph. 5:17; absol. to be well judging, sensible, 2 Cor. 10:12; to be spiritually intelligent, Mt. 13:13, 14, 15; Acts 28:26, 27; to be religiously wise, Read the full entry →
συνίημι attic ξυν 2 pers. -ίης 3rd sg. and pl. -ιεῖ, -ιοῦσι imperat. ξυνίει 3rd sg. subj. -ίῃ inf. -ιεῖ epic -ι_έμεν part. -ιείς imperf. συνίην or -ίειν 3rd pl. ξυνίεσαν epic ξύνιεν fut. συνήσω aor1 συνῆκα epic ξυνέηκα aor2 imperat. συνές part. συνείς Mid., 3 sg. aor2 ξύνετο, 1st pl. subj. συνώμεθα to bring or set together, in hostile sense, like Lat. committere, ἔριδι ξυνέηκε μάχεσθαι Il.
Mid. to come together, come to an agreement, id. Il.
metaph. to perceive, hear, c. acc. rei, Hom., etc.; c. gen. pers., Il.; rarely c. gen. rei, id. Il.
to understand, ξ. ἀλλήλων to understand one another's language, Hdt.; mostly c. acc. rei, id. Hdt., attic:—absol., τοῖς ξυνιεῖσι to the intelligent, Theogn.
Verb-PAI-2P — Verb · present · active · indicative · second person · pluralpresent active indicative — an action in progress.
V-PAI-2P Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: second Number: Plural
26 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 26 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 45 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.
ὁ γὰρ τεταγμένος μόνῳ θεῷ Σαμουήλ, ἄλλῳ δὲ τὸ παράπαν συνιὼν μηδενί, κατὰ τὸ ἓν καὶ τὴν μονάδα, τὸ ὄντως ὄν, κεκόσμηται.
πόλις γάρ ἐστι παρʼ αὐτοῖς ἔτι καὶ νῦν Μάζακα, δηλοῦσα τοῖς συνιέναι δυναμένοις οὕτως ποτὲ προσαγορευθὲν πᾶν τὸ ἔθνος.
ἀλλὰ πόθεν ἐκείνοις ταῦτα νοῆσαι ἢ συνιέναι;
ὄντος, οὐκ ἠδύνατο ἰάσασθαι αὐτήν, ἕως ἐγὼ παραγενόμενος ὑγίασα. καὶ γεωργοὺς δὲ οὓς οὐ συνίημι
ν μηδενὸς ἁπλῶς τρόπῳ μηδενί, οὐκ οὔσης τῇ α … … ἐφʼ ὃν ἐὰν συνῶσιν ἀλλήλοις χρόνον … … Διονύσιος … τερος ἔχω τὴν φερνὴν τὰς τῶν ἱματίων
μαθεῖν τὸν τύπον ὃν ἐξεθέμεθα ἕνεκε τῆς ἀποστροφῆς τῶν φυγάδων τοῦ Ἀρσινοίτου εἰ μέντοι συνιεῖς. ἤδη γὰρ ὡς γινώσκεις γεγραφήκαμέν σοι περὶ τούτων καὶ μέχρι τῆς δεῦρο τινὰ ἐξ