Revelation 1:12 — Word Study
N1904Καὶ ἐκεῖ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
BSAAndkai thereekei I turnedepistrephō▸ [to face, to direct my attention] to seeblepō▸ [to perceive, to gaze at] theho voicephōnē [sound or noise] thathostis, hētis was speakinglaleō▸ [to utter words, to communicate] withmeta me.egō [in my presence, to me] Andkai having turnedepistrephō▸ [reverted, changed direction] I sawhoraō▸ sevenhepta [complete or perfect] lampstandsluchnia [holders for lamps] goldenchruseos [made of gold]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| ἐκεῖ | there | Adverb |
| ἐπέστρεψα | I turned | Verb, aorist, active |
| βλέπειν | to see | Verb, present, active |
| τὴν | the | Article, accusative, singular |
| φωνὴν | voice | Noun, accusative, singular |
| ἥτις | that | Relative pronoun, nominative, singular |
| ἐλάλει | was speaking | Verb, imperfect, active |
| μετ᾽ | with | Preposition |
| ἐμοῦ. | me. | Personal pronoun, first person, genitive |
| καὶ | And | Conjunction |
| ἐπιστρέψας | having turned | Verb, aorist, active |
| εἶδον | I saw | Verb, second aorist, active |
| ἑπτὰ | seven | Adjective, nominative |
| λυχνίας | lampstands | Noun, accusative, plural |
| χρυσᾶς | golden | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I turned to see the voice that was speaking with me. And having turned, I saw seven golden lampstands, |
| KJV | And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; |
| ASV | And I turned to see the voice that spake with me. And having turned I saw seven golden candlesticks; |
| YLT | And I did turn to see the voice that did speak with me, and having turned, I saw seven golden lamp-stands, |
| WEB | I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands. |
| BBE | And turning to see the voice which said these words to me, I saw seven gold vessels with lights burning in them; |
Where they part company is ἐπιστρέψας — see How Translations Differ.
The sentence is structured around a main action of turning, with additional phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὅστις
verbἐπιστρέφω
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 — Revelation 1:12
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 — John's Vision of Christgenerated
Revelation 1:12 describes John's response to a voice he hears, which leads him to turn and observe seven lampstands. This moment is pivotal in John's vision, as it sets the stage for the revelation of Christ among the churches, symbolized by the lampstands. The imagery of lampstands is significant, representing the churches and their role in bearing light in the world, as further elaborated in Revelation 1:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 43:5–6 | Then the Spirit lifted me up and brought me into the inner court, and the glory of the LORD filled the temple. |
| 2 | Micah 6:9 | The voice of the LORD calls out to the city (and it is sound wisdom to fear Your name): “Heed the rod and the One who ordained it. |
| 3 | Revelation 1:13–20 | and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest. |
| 4 | Revelation 2:1 | “To the angel of the church in Ephesus write: These are the words of Him who holds the seven stars in His right hand and walks among the seven golden lampstands. |
| 5 | Exodus 25:37 | Make seven lamps and set them up on the lampstand so that they illuminate the area in front of it. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — ἐπιστρέψας, epistrephōgenerated
The word ἐπιστρέψας (epistrephō) is an aorist active participle meaning 'having turned.' It conveys the idea of a physical or metaphorical turning, indicating a change in direction or focus. In this context, it highlights John's action of turning to see the voice that speaks to him.
This verb is used in various contexts in the New Testament, often associated with repentance or returning to a previous state, as seen in Luke 1:16-17. Here, it emphasizes John's responsiveness to the divine call.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Then I turned to see the voice that was speaking with me.' Other translations, such as the KJV and ASV, use 'I turned' instead of 'having turned', which reflects a slightly different emphasis on the action.
The translations agree on the depiction of John's action of turning, but differ in how they express the timing and aspect of that action. For example, BBE uses 'turning' while YLT maintains 'having turned'.
Sentence Structuregenerated
The main finite verb in the verse is ἐπέστρεψα (I turned), which governs the action of turning. This verb is followed by an infinitive phrase describing what John intended to do, and a participial phrase that indicates the result of his action.
The structure is complex, with multiple phrases detailing John's actions and observations. The primary clause focuses on John's turning, while the subsequent phrases elaborate on the voice and what he saw.
Septuagint Backgroundgenerated
The term ἐπιστρέφω does not have a direct equivalent in the Septuagint, but it aligns with Hebrew concepts of turning or returning, as seen in שׁוּב (H7725), which conveys similar meanings of returning or turning back.
This connection emphasizes the broader biblical theme of turning towards God or divine revelation, which is a recurring motif in both the Old and New Testaments.
In plain words — the whole versegenerated
Revelation 1:12 shows John turning to see the voice that speaks to him. After turning, he sees seven golden lampstands, which symbolize the churches and their role in shining light.
Frequently Asked Questionsgenerated
The seven lampstands represent the seven churches in Asia, symbolizing their role in bearing witness to Christ.
John's action of turning signifies his attentiveness and readiness to receive the revelation being communicated to him.
The voice signifies a divine communication, indicating the presence of Christ and the importance of His message to the churches.
This verse sets the stage for the revelations that follow, emphasizing the importance of listening to God's voice and the role of the churches in the divine plan.
Reflection Questionsgenerated
- In what ways can I be more attentive to the voice of God in my life?
- How can the imagery of lampstands inspire my understanding of the church's role today?
- What does it mean for me to 'turn' towards God's calling in my daily life?
- How can I better reflect the light of Christ in my community, similar to the lampstands?
The early church on this verse — how the Fathers read it
Early church writers reflect on John's vision in Revelation 1:12. Their interpretations explore the significance of the lampstands and the voice John hears.
Neither Moses nor Elijah nor Ezekiel, who all had many celestial visions, saw God. Rather, what they did see were likenesses of the splendor of the Lord and prophecies of things to come.Early Church Fathers on Revelation 1 →
That after He had risen again He should receive from His Father all power, and His power should be everlasting. In Daniel: "I saw in a vision by night, and behold as it were the Son of man, coming in the clouds of heaven,Early Church Fathers on Revelation 1 →
"The court which is within the temple leave out." The space which is called the court is the empty altar within the walls: these being such as were not necessary, he commanded to be ejected from the Church.Early Church Fathers on Revelation 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 1:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I turned to see the voice that spake with me,.... The Complutensian edition reads, "and there I turned": and so the Arabic version; that is, to see who it was that spoke, from whom the voice
Read John Gill on Revelation 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; See the voice - i:e., ascertain from whom the voice proceeded.
Read Robert Jamieson on Revelation 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd I turned to see the voice that spake with me; that is, to see the person whose voice I heard speaking to me: or else, by seeing is meant understanding; but that he might have done without turning; he therefore turned, hoping to see the person that spake. And being turned, I saw seven golden candlesticks: by these seven candlesticks which he saw, are meant the seven churches; so we find it infallibly expounded, . We shall find in this book frequent allusions to the Jewish temple: here they begin. In the Jewish tabernacle there was one golden candlestick, and seven lamps, to give light against it; so . John here seeth seven. God had but one church of the Jews, but many amongst the…
Read Matthew Poole on Revelation 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; Ver. 12. And being turned I saw] It is well observed here by a learned interpreter (Mr Brightman), that every godly endeavour doth receive some fruit greater than a man can hope for; John turned himself to behold the man, and behold (over and besides) seven candlesticks, which he had not the least suspicion of. Seven golden candlesticks] Candlesticks the Churches are called, for the light they have and give; golden, for their worth and price; as much above other men as gold is above other metals. As God is the gold of his people ("the Almighty shall be thy gold," saith Eliphaz, Job…
Read John Trapp on Revelation 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Seven golden candlesticks.—Comp. the vision in Zechariah 4:2-11. It has been observed that there is a difference in the two visions. In Zech., as in Exodus 25:31-32, the seven branches are united, so as to form one candlestick; here there are said to be seven candlesticks; and from this supposed difference it is argued that we have a hint of the variety of the Christian churches, as distinguished from the singleness of the Jewish church. But is it not more probable that what St. John saw was the old familiar seven-branched candlestick, identical in form with that which has been rendered familiar to all by the Arch of Titus, but that as the mention of the seven churches was then fresh…
Read Charles John Ellicott on Revelation 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came. Seven golden candlesticks] Ἑπταλυχνιαςχρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the centre. See Exodus…
Read AdamClarke on Revelation 1 →CambridgeThe Cambridge Bible for Schools and Colleges12. to see the voice] The meaning is obvious, and the inconsequence of language characteristic.candlesticks] Or lamp-stands (Matthew 5:15). The ancients did not use candles like ours: the candela was rather a torch.
Read Cambridge on Revelation 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I turned to see the voice that spake with me - He naturally turned round to see who it was that spake to him in this solitary and desolate place, where he thought himself to be alone.
Read Albert Barnes on Revelation 1 →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 I turned to see the voice that was speaking with me. And having turned, I saw seven golden lampstands,
I turned to see the voice that spoke with me. Having turned, I saw seven golden lamp stands.
And there I turned to see the voice that was speaking with me. And having turned, I saw seven golden lampstands,
I turned to see whose voice was speaking to me, and when I did so, I saw seven golden lampstands,
Tyndale line
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
And I turned to see the voice that spake with me. And having turned I saw seven golden candlesticks;
And I turned to see the voice which spake with me. And having turned I saw seven golden candlesticks;
And I turned to see the voice that spoke with me. And having turned, I saw seven golden candlesticks;
Then I turned backe to see the voyce, that spake with me: and when I was turned, I sawe seuen golden candlestickes,
Strictly literal
And I turned back to see the voice which spoke with me; and having turned, I saw seven golden lamps,
And I did turn to see the voice that did speak with me, and having turned, I saw seven golden lamp-stands,
And I turned to see the voice that spoke with me, and having turned, I saw seven golden lampstands,
I turned around to see whose voice was speaking to me, and as I turned I saw seven golden lampstands.
From the Latin
And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:
Simplified
I turned round to see who was speaking to me. When I turned I saw seven golden candlesticks,
And turning to see the voice which said these words to me, I saw seven gold vessels with lights burning in them;
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 conversus sum ut viderem vocem, quæ loquebatur mecum : et conversus vidi septem candelabra aurea :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܦܟܬ ܠܡܕܥ ܩܠܐ ܐܝܢܐ ܕܡܠܠ ܥܡܝ ܘܟܕ ܥܛܦܬ ܚܙܝܬ ܫܒܥ ܡܢܪܢ ܕܕܗܒܐ
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 — ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
The standard critical text of the New Testament.
Καὶ — ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
The previous edition, still widely cited.
Καὶ — ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
The Society of Biblical Literature edition, freely licensed.
Καὶ — ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
The edition that turned scholarship toward the earliest manuscripts.
Καὶ — ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
An independent critical text built from the oldest witnesses then known.
Καὶ — ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
A recent critical edition following documentary evidence closely.
Καὶ ἐκεῖ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
The reading of the majority of surviving manuscripts.
Καὶ — ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις — μετ᾽ ἐμοῦ. καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς
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 |
|---|---|---|
| ἐκεῖ there | Byz | NA28, NA27, SBL, WH, Treg, Tyn, TR |
| ἐλάλει was speaking | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
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 Revelation 1:12
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 ἐκεῖ (i.e., *ekei*) is an adverb meaning 'there' or 'in that place.' It is often used in the New Testament to indicate location and can also imply direction when paired with verbs of motion, functioning similarly to 'thither.' The word appears in various contexts, including euphemistic references to the dead. Notably, Thayer's entry mentions its use in pleonastic constructions.
ἐκεῖ, adv. of place, there; a. properly: Mt. ii. 13, 15; v. 24, and freq. In LK. xiii. 28 ἐκεῖ is not used for ev ἐκείνῳ τῷ καιρῷ foll. by ὅταν (at that time... when etc.), but means in that place whither ye have been banished; cf. Meyer ad loc. οἱ ἐκεῖ, se. ὄντες, Standing there, Mt. xxvi. 71 [Tr mrg. αὐτοὶ ἐκεῖ]. It answers to a relative adv.: οὗ τὸ πνεῦμα, ἐκεῖ ἐλευθερία, 2 Co. iii. 17 ἑαυτὸν ἔκδ. διδόναι τῷ Rec.; Mt. vi. 21; xviii. 20; xxiv. 28; Mk. vi.10; Lk. xii. 34; Hebraistically, where a preceding adv. or rel. pron. has already attracted the verb, ἐκεῖ is added to this verb pleonastically: Rey. xii. 6 GT Tr WH (ὅπου ἔχει ἐκεῖ τόπον), 14 (ὅπου τρέφεται ἐκεῖ) ; cf. Deut. iv. 5, 14, 26; 1 Mace. xiv. 34, and what was said p. 86", 5 on the pron. αὐτός after a relative. b. by a negligent use common also in the classics it stands after verbs of motion for ἐκεῖσε, thither: so after…
Read the full entry →ἐκεῖ (ekei) — there.
ἐκεῖ
(not in [Refs 8th c.BC+], Aeolic dialect κῆ [Refs 7th c.BC+]: Doric dialect τηνεῖ (which see):— adverb there, in that place, opposed to ἐνθάδε, [Refs 5th c.BC+]; τἀκεῖ what is or happens there, events there, [LXX+5th c.BC+]
2. frequently as euphemistic for ἐν Ἅιδου, in another world, κἀκεῖ δικάζει τἀμπλακήματα Ζεὺς ἄλλος [Refs 5th c.BC+]; οἱ ἐ. euphemistic for the dead, [Refs 5th c.BC+]
3. Philos., in the intelligible world, [Refs 3rd c.AD+]
II. with Verbs of motion, for ἐκεῖσε, thither, ἐ. πλέομεν [Refs 5th c.BC+]; ἐ. ἀπικέσθαι variant in [Refs 5th c.BC+]
III. rarely, of Time, then, [Refs 5th c.BC+]
ἐκεῖ
ekei
of uncertain affinity; there; by extension, thither:--there,
thither(-ward), (to) yonder (place).
ἐκεῖ
Adv
there, yonder, thither
ἐκεῖ there, in that place, Lat. illic, attic
euphem. for ἐν Ἅιδου, in another world, Aesch., etc.; οἱ ἐκεῖ, i. e. the dead, id. Aesch.
with Verbs of motion, for ἐκεῖσε, as we say there for thither, ἐκεῖ πλέειν Hdt., etc.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
100 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 95 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 368 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.
καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασε“ (Gen.
Ἰακώβου φυγὴ εἰς τὴν Μεσοποταμίαν καὶ τὸν ἐκ τἀδελφοῦ φόβον, καὶ ὡς γήμας ἐκεῖ καὶ δώδεκα γεννήσας παῖδας πάλιν εἰς τὴν Χαναναίαν ἐπανῆλθεν.
ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ: ἐὰν ἀπέλθω εἰς τὰ ἔσχατα τῆς γῆς.
τούτοις τε καὶ τοῖς περὶ Ἀλέξανδρον οὐ συνήντηκα. μάλιστα μὲν γὰρ ἔδει μεθʼ ὑμῶν ἐκεῖ συντεθῆναι τοὺς σιτικοὺς λόγους ὅπως ἐάν τι βέλτιον δοκιμάζητε οὕτως ποιῶμεν. ἀλλὰ τοὺς Σύρους
ἐνθάδε παραγενέσθαι, γράψαι αὐτῶι ἀποστεῖλαι τοὺς μελισσουργοὺς καὶ τὸν κριθησόμενον ὑπὲρ αὐτοῦ, ὅπως μὴ ἐκεῖ καταστασιασθῶμεν ὑπʼ αὐτοῦ· καὶ ἐκ τῶν καθʼ ἡμᾶς αἰσθήσει πῶς τοὺς λοιποὺς τοὺς ἐκ
οὕτως γὰρ ἐγὼ εἶπα ὅτι τινὸς ἐὰν χρείαν ἔχῃς ὁ δεσπότης μου παρέχεταί σοι ἐκεῖ. ἀπέστειλά σοι δὲ διὰ Ἀμμωνίου σκυτέως χεννίων βίκους β, γάρου μαυρα α, γλυκυδίων ὀμφακηρὰν
The Greek word ἐπιστρέφω (i.e., *epistrepho*) means to turn or return, both literally and metaphorically. It encompasses a range of meanings including turning towards, returning to God, and moral reform. The New Testament uses it in contexts such as conversion and repentance, notably in Luke 1:16-17 and James 5:19-20. There is some variation in how lexicons interpret its ethical implications, particularly regarding conversion.
ἐπι-στρέφω
[very freq. in LXX, chiefly for שׁוּב, in its various senses, also for פָּנָה, etc. ;]
trans., to turn about, round or towards, hence metaph., to turn, cause to return (to God, virtue, etc.): Lk 1:16, 17 (cf. Ma 3:24), Ja 5:19, 20.
Intrans.,
ἐπι-στρέφω ; fut. ἐπιστρέψω; 1 aor. ἐπέστρεψα; 2 aor. pass. ἐπεστράφην; fr. Hom. down; Sept. for 394, 33D and 3973, 739, and times without number for 337 and wT; 1. transitively, a. to turn to: ἐπὶ τὸν θεόν, to the worship of the true God, Acts xxvi. 20. b. to cause to return, to bring back; fig. τινὰ ἐπὶ κύριον τὸν θεόν, to the love and obedience of God, Lk. i. 16; ἐπὶ τέκνα, to love for the children, Lk. i. 17; ἐν φρονήσει δικαίων, that they may bein [R. V. to walk in] the wisdom of the righteous, Lk. i. 17; τινὰ ἐπί τινα, supply from the context ἐπὶ τὴν ἀλήθειαν and ἐπὶ τὴν ὁδόν, Jas. v. 19 sq. 2. intrans. ΟΥ̓. § 38, 1 [cf. p. 26; B. 144 (126 sq.)]); a. fo turn, to turn one’s self: ἐπὶ τὸν κύριον and ἐπὶ τὸν θεόν, of Gentiles passing over to the religion of Christ, Acts ix. 35; xi. 21; xiv. 15; xv. 19; xxvi. 20, cf. 1 Pet. ii. 25; πρός τι, Acts ix. 40; πρὸς τὸν θεόν, 1 Th. i. 9; 2…
Read the full entry →ἐπιστρέφω is used literally = ‘‘turn” or ‘‘turn back”? in P Tebt I. 138 (late ii/B.c.) ἐπιστρέψας Kal σπασάμενος ταύτην (sc. τὴν μάχαιραν). The word has a certain ethical significance in P Oxy III. 486% (a.p. 131) tlod Σ]αραπίωνος μὴ ἐπιστραφέντος ὥστε κ[ατα]πλεῦσαι, “‘but S. has paid no attention to the instruction to sail down” (Edd.), BGU I. 367 (ii/A.D.) ot ἀδελφοὶ “A. καὶ “QL. ὀφείλοντές μοι κατ᾽ οὐδὲν ἐπιστρέφονται ἀποδῶναί μοι, ““1πΠ6 brothers H. and H., although they owe me (money), do not show the smallest inclination to repay me,” P Fay 1288 (iii/A.D.) οὐκ ἐπέστρεπται ὃ ἸΤοντικὸς λαβεῖν τὴν οἰκίαν παρ᾽ ἡμῶν, ‘ Ponticus has not shown any inclination to take the house from us”’ (Edd.). On the misleading translation of the verb by ‘‘am converted” in the AV see Field Mores, p. 8f., and especially p- 246 ff. The absolute use of the verb in certain portions of the LXX is discussed…
Read the full entry →ἐπιστρέφω (epistrephō) — to turn.
ἐπι-στρέφω,
perfect ἐπέστροφα [Refs 4th c.BC+]:—turn about, turn round, νῶτον Oracle texts cited in [Refs 5th c.BC+]; ἐ. τὰς ναῦς tack [Refs 5th c.BC+]; also, put an enemy to flight, [Refs 5th c.BC+]; wheel about, τοὺς ἱππεῖς [Refs 1st c.AD+]; wheel through a right angle, [Refs 1st c.BC+]
__b. intransitive, turn about, turn round, ἕλκε δ᾽ ἐπιστρέψας [Refs 8th c.BC+]; here only in [Refs 8th c.BC+], and perhaps transitive, whirl, but see [Refs 5th c.BC+]; of ships, put about, [Refs 2nd c.BC+]; of a wild boar, turn upon the hunter, ἐπί τινα [Refs 5th c.BC+]; return, ἀπὸ τῆς στρατείας Epist. Philipp. in [NT]; of an illness, recur, falsa lectio for{ὑπο-}, [Refs 5th c.BC+]: as Hebraism, with infinitive, as periphrasis of πάλιν, ἐπιστρέψει.. εὐφρανθῆναι [LXX]; so with καί and finite Verb…
ἐπιστρέφω
epistrepho
from 1909 and 4762; to revert (literally, figuratively or
morally):--come (go) again, convert, (re-)turn (about, again).
see GREEK for 1909
see GREEK for 4762
ἐπιστρέφω
v.
I turn back to
ἐπιστρέφω fut. ψω to turn about, turn round, Eur.; ἐπ. τὰς ναῦς to make a sudden tack, Thuc.; but also to put an enemy to flight, Xen.
intr. to turn about, turn round, Il., Hdt., attic:— to return, NTest.
to turn towards, τὸ νόημα Theogn.; πρός τι, εἴς τινα Plut.:— ἐπ. πίστιν to press a pledge upon one, Soph.
intr. to turn towards, Xen.
to turn from an error, to correct, make to repent, Luc.
intr. to repent, NTest.
to curve, twist, torment, Ar.
Mid. and Pass., esp. in aor2 pass. ἐπεστράφην [α^]: — to turn oneself round, turn about, ἐπιστρεφόμενος constantly turning, to look behind one, Hdt.; with acc., θάλαμον ἐπεστράφη turned to gaze on it, Eur.; δόξα ἐπεστράφη turned about, changed, Soph.
Verb-AAI-1S — Verb · aorist · active · indicative · first person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular
36 occurrences in the New Testament, rendered 25 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 36 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 201 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.
καὶ γὰρ ἡδονὴ βοηθεῖ πρὸς διαμονὴν τοῦ γένους ἡμῶν καὶ ἐπιθυμία, καὶ λύπη μέντοι καὶ φόβος δάκνοντα τὴν ψυχὴν ἐπέστρεψεν αὐτὴν μηδενὸς ὀλιγωρεῖν, ὀργή τε ἀμυντήριον ὅπλον [ἣ] μεγάλα πολλοὺς ὠφέλησε, καὶ τἆλλα ταύτῃ.
Ταῦτα λέγων καὶ ἔτι πλείω τούτοις ὅμοια τὴν τῆς γυναικὸς ὁρμὴν ἐπέχειν ἐπειρᾶτο καὶ τὸ πάθος αὐτῆς εἰς λογισμὸν ἐπιστρέφειν, ἡ δὲ βιαιότερον ἐχρῆτο τῇ σπουδῇ καὶ ἐπιβαλοῦσα τὰς χεῖρας ἀναγκάζειν ἀπογνοῦσα τὸ πείθειν ἤθελεν.
Πορεύσῃ, φησί, καὶ ὃς ἂν ἐξ ὅλης καρδίας ἐπιστρέψῃ πρὸς κύριον, πορεύσεται ἐν αὐτῇ.
ξύλων … ι διὰ πιττακίου ἐπὶ Κερκεσῆφιν καὶ εὖρον … … … … … ἐπέστρεψα εἰς Σαμάρειαν, διὰ τὰ ξύλα … … … … … μὴ ἀπενήνεχθαι … ν
προγεγραμμένων Ὀννῶφρις … μενος μοι ἐκεῖνος ἀντιλογίας μάχην ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν καὶ … επιστρέψας καὶ σπασάμενος ταύτην βουλόμενός με ἀλογῆσαι κατήνεγκε πληγαῖς τρισὶ καὶ τὴν κεφαλὴν καὶ τὸν
?? ἐπιστρέψαντες ἐπὶ τὸν νότον ἐπʼ ἄλλον … τιμιου νήσου κλήρου ὑποστάσεως ἄρουραι ρλϛ 𐅵 δ
The Greek word βλέπω (i.e., *blepo*) primarily means 'to see' or 'to look at,' encompassing both physical sight and metaphorical perception. It appears in various contexts in the New Testament, such as in Matthew 12:22 and Acts 9:9, where it denotes both literal and figurative understanding. The word can also imply caution or attention, as seen in references to 'bewaring' in Mark 8:15. No significant disagreements among lexicons were noted.
βλέπω ; [impf. ἔβλεπον] ; fut. βλέψω ; 1 aor. ἔβλεψα ; [pres. pass. βλέπομαι]; Sept. for ANI, 739, Tin, wan; in Grk. writ. fr. Aeschyl. down; to see, discern; al with the bodily eye; a. to be possessed of sight, have the power of seeing, opp. to τυφλός : Mt. xii. 22: xiii. 16; xy. 31; Jn. ix. 7, 15,19, 25; Acts ix. 9; Ro. xi. 8, 10; Rev. iii. 18, ete. (Soph. Oed. Col. 73; Arstph. Plut. 15; Xen. mem. 1, 3,4; Ael. v. h. 6, 12, ete. Ex. iv. 11; xxiii. 8, ete. Tob. xi. 15). τὸ βλέπειν sight, the power of seeing, Lk. vii. 21 (GL TTrWHom. τό). b. to perceive by the use of the eyes, to see, look, descry; a. absol.: βλεπόντων αὐτῶν while they were looking, Acts i. 9; [xxii 11 Trmrg. WH mrg.]; ἔρχου καὶ βλέπε, Rec. in Rev. vi. 1, 3, 5, 7. β. with ace. of pers. or thing: Mt. vii. 3; xi. 4; xxiv. 2; Mk. v. 31; viii. 23sq.; xiii. 2; Lk. vi. 41; xxiv. 12[T om. L Tr br. WH reject the vs.]; Jn.i. 29…
Read the full entry →βλέπω. The papyri have added a perfect to the paradigm of this verb: it proves to have been βέβλοφα (P Lond 422!—R.c., 168) (=Witkowski?, p. 63) (see under ἐμβλέπω). It is hard to believe that a form so correct historically, and so distant from any obvious analogy, can be anything but a genuine survival, even if it does meet us only ἴῃ ἃ woman’s letter from Ptolemaic Egypt. If this inference is justifiable, the word has a moral for the argument from silence. Βλέπω has primarily the physical sense, as distinguished from ὁρῶ (cf. our cognate ware): this is well seen in ἀναβλέπω = recover sight. Usage bears this out. Thus P Par 445 (B.c. 153) (= Witkowski?, p. 83) has βλέπω Μενέδημον κατατρέχοντά pe coming after ἐγὼ yap ἐνύπνια ὁρῶ πονηρά. Soin P Hal I. 85 (B.C. 232) a man is incapacitated—8.a τὸ μὴ βλέπειν τὰς νύκτας, and in P Oxy I. 399 (a.p. 52) ὀλίγον βλέπων = ** shortsighted.” An…
Read the full entry →βλέπω (blepō) — to see.
βλέπω,
[Refs 6th c.BC+]: imperfect ἔβλεπον [Refs]: future βλέψομαι [Refs 4th c.BC+], Doric dialect infinitive βλεψεῖσθαι [LXX+2nd c.AD+]aorist ἔβλεψα (see. below): perfect βέβλεφα (ἀπο-) [Refs 5th c.AD+]; βέβλοφα (ἐμ-) [Refs 2nd c.AD+] —passive, aorist ἐβλέφθην (προσ-) [Refs 1st c.AD+]perfect βέβλεμμαι to be supplied in [Refs 2nd c.AD+] —chiefly in present and aorist active in early writers: middle (except future) and passive only late:—see, have the power of sight (distinct from ὁρῶ perceive, be aware of,[Refs 5th c.BC+]; μὴ βλέπων ὁ μάντις ᾖ lest he see too clearly, [Refs 5th c.BC+]; ὁ βλέπων the seer, Hebraism in [LXX]; ὀλίγον βλέπων short- sighted, [Refs 1st c.AD+]
Read the full entry →βλέπω
blepo
a primary verb; to look at (literally or figuratively):--behold,
beware, lie, look (on, to), perceive, regard, see, sight, take heed.
Compare 3700.
see GREEK for 3700
βλέπω
v.
I look, see
βλέπω blepō 133x
to have the faculty of sight, to see, Mt. 12:22; to exercise sight, to see, Mt. 6:4; to look towards or at, Mt. 22:16; to face, Acts 27:12; to take heed, Mt. 24:4; in NT, βλέπειν ἀπό, to beware of, shun, Mk. 8:15; trans., to cast a look on, Mt. 5:28; to see, behold, Mt. 13:17; to observe, Mt. 7:3; to have an eye to, see to, Mk.…
Read the full entry →βλέπω to see, have the power of sight, Soph.; μὴ βλέπηι ὁ μάντις lest he see too clearly, id. Soph.
to look, εἴς τινα or τι, Aesch., etc.; πῶς βλέπων; with what face? Soph.;—with an adv., ἐχθρῶς βλ. πρός τινα Xen.:—foll. by a noun, φόβον βλ. to look terror, i. e. to look terrible, Aesch.; ἔβλεψε νᾶπυ looked mustard, Ar.; πυρρίχην βλέπων looking like a war-dancer, id. Ar.; πεφροντικὸς βλέπειν to look thoughtful, Eur.
to look to some one from whom help is expected, Soph.; εἴς τινα id. Soph., etc.:— of places, οἰκία πρὸς μεσημβρίαν βλέπουσα looking towards the south, Xen.
to look longingly, expect eagerly, c. inf., Ar.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
136 occurrences in the New Testament, rendered 51 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 133 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 68 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
βλέπει γὰρ ἑκάτερος, ὁ μὲν τὰ νοητά, ὁ δὲ τὰ αἰσθητά·
βλέπων δὲ τὸν Ἄδαμον οὐκ ἔχοντα κοινωνίαν πρὸς τὸ θῆλυ καὶ συνδιαίτησιν, οὐδὲ γὰρ ἦν, ξενιζόμενον δʼ ἐπὶ τοῖς ἄλλοις ζῴοις οὕτως ἔχουσι, μίαν αὐτοῦ κοιμωμένου πλευρὰν ἐξελὼν ἐξ αὐτῆς ἔπλασε γυναῖκα.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
με … ἕως ἑαυτὸν αὐτὸν vestiges ποιήσω, εἰ δὲ μὴ ἐμβέβηκεν. ἔρρωσο. βλέπε με πῶς ἡ μήτηρ ἡμῶν ἔσφαξε χάριν τοῦ χειρογράφου … ω … αφ
Σεβαστῆι. ἀπελύθη ὑπὸ Γναίου Οὐεργιλλίου Καπίτωνος τοῦ ἡγεμόνος ἀμφοτέρων Τρύφων Διονυσίου γέρδιος, ὑποκεχυμένος ὀλίγον βλέπων, τῶν ἀπʼ Ὀξυρύγχων τῆς μητροπόλεως. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπεκρίθη ἐν Ἀλεξανδρείᾳ. ἐπικέκριται ἐν…
ἐὰν δὲ μὴ μέλλῃς ἔρχεσθαι, πάλιν μοι ἐξαυτῆς φάσιν πέμψον, ἵνα ὧδε αὐτὰ ἀναβάλω. βλέπε οὖν, μὴ ἄλλως ποιήσῃς. ἔρρωσο. ἔτους β Σερουίου Γάλβα Αὐτοκράτορος Καίσαρος Σεβαστοῦ, Φαῶφι θ.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
φωνή is a feminine noun meaning 'voice' or 'sound,' primarily associated with articulate sounds made by humans and animals. It can also refer to sounds from inanimate objects and encompasses speech, language, and tones. The New Testament uses it in various contexts, such as in Matthew 2:18 and John 3:8. Notably, the lexicons differ on whether it can apply to inanimate sounds, with some sources emphasizing its primary association with living beings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →φωνή, -ῆς, ἡ,
[in LXX chiefly and very freq. for קוֺל ;]
a voice;
prop., of persons, Mt 2:18 (LXX), al.; φ. αἴρειν (ἐπαίρειν), Lk 17:13, Ac 2:14, al.; φ. μεγάλῃ εἰπεῖν (λέγειν, φωνεῖν, etc.), Lk 8:28, Ac 7:57, Re 5:12, al.; γίνεται (ἔρχεται) φ. ἐκ τ. οὐρανῶν (ἐξ οὐρανοῦ), Mk 1:11, Lk 3:22, Jo 12:28, al. (cf. DCG, ii, 810a; Dalman, Words, 204 f.); ἀκούειν φωνήν (-ῆς; v.s. ἀκούω), Ac 9:4, 7 al.; φ.…
φωνή, -ἢς, ἡ, (φάω to shine, make clear, [ef. Curtius §407; L. and S.s. v. φάω]), fr. Hom. down, Hebr. Tips 1. a sound, tone: of inanimate things, as of musical instruments, Mt. xxiv. 31 [T om. ¢., WH give it only in mrg.; ef. B. § 132, 10]; 1 Co. xiv. 7 sq.; Rev. xiv. 2; xviii. 22, (Is. xviii. 3; xxiv. 8; Sir. 1.16; 1 Mace. v. 313 ὀργάνων, Plat. de rep. 3 p. 397 ἃ. ; συρίγγων, Eur. Tro. 127; ψαλτηρίου καὶ αὐλοῦ, Plut. mor. p. 713 ¢.); of wind, Jn. iii. 8; Acts ii. 6; of thunder, Rev. vi. 1; xiv. 2; xix. 6, cf. iv. 5; viii. 5; xi. 19; xvi. 18; noise, of a millstone, Rev. xviii. 22; of a thronging multitude, Rev. xix. 1, 6; of chariots, Rev. ix. 9; of wings, whir (Ezek. i. 24), ibid.; of waters (Ezek. i. 24; 4 Esdr. vi. 17), Rev. i. 15; xiv. 2; xix. 6; also with the gen. of a thing implying speech, the sound [A.V. voice]: τοῦ ἀσπασμοῦ, Lk. i. 445 ῥημάτων, Heb. xii. 19; the cry (of men)…
Read the full entry →φωνή, «ἐᾷ sound,” ‘fa voice”: cf P Lond 191257 (A.D. 41) γνησιωτέραις ὑμᾶς φωναῖς προσαγορεύσας, * addressing you more frankly by word of mouth,” P Ryl II. 77% (A.D. 192) ἔχομεν δὴ φωνὴν τοῦ ᾿Ασπιδᾶ, ““ννὲ now have the declaration of Aspidas” (Edd.). In one of the family letters of Paniskos (iii/iv A.D.) from the Michigan papyri edited by J. G. Winter in the Journ. Egypt. Arch. xiii. p. 721 we find wodAdkt[s] φωνὴν αὐ[τῷ] ἐβά[λομ]εν ἵνα ἔλ[θῃ] πρὸς τὸν ἐπανορθωτὴ(ν) ᾿Αχιλλ[έα, ““ννε sent him word repeatedly that he might come to the epanorthotes Achilles” —a phrase for which the editor can find no parallel. For the power of the divine voice cf. Wiinsch 4/ p. 23° (1,4...) διὰ φωνῆς προστάγματος, where the editor compares Ps 32 αὐτὸς εἶπεν, καὶ ἐγενήθησαν. The word is used of Coptic speech in P Lond 7718 (end vi/A.D.) (=I. p. 232) τῇ τῶν Αἰγυπτίων φωνῇ : cf. also P Giss I. 4oll- 27 (A.D.…
Read the full entry →φωνή (phōnē) — voice/sound: voice.
φων-ή, ἡ,
sound, tone, properly, the sound of the voice, whether of men or animals with lungs and throat (ἡ φωνὴ ψόφος τίς ἐστιν ἐμψύχου [Refs 4th c.BC+]; opposed to φθόγγος (see. φθόγγος [Refs]
I. mostly of human beings, speech, voice, utterance, φ. ἄρρηκτος [Refs 8th c.BC+]; φ. δέ οἱ αἰθέρ᾽ ἵκανεν, of Ajax' battle-cry, [Refs]; of the battle-cry of an army, Τρώων καὶ Ἀχαιῶν.. φ. δεινὸν ἀϋσάντων [Refs]: plural, of the cries of market-people, [Refs 5th c.BC+]; ὀξεῖα, βαρυτέρα, λεία, τραχεῖα φ., [Refs 5th c.BC+]; μιαρά, ἀναιδής, [Refs 5th c.BC+]with his voice, aloud, [Refs 8th c.BC+]; μιᾷ φ. with one voice, [Refs 2nd c.AD+]; ἀπὸ φωνῆς, with genitive, dictated by.., [Refs 4th c.AD+] in Euc.Dat.p.234 M., [Refs 4th c.BC+] the notes of the voice, [Refs 5th c.BC+]; πᾶσαν, τὸ λεγόμενον, φ. ἱέντα…
φωνή
phone
probably akin to 5316 through the idea of disclosure; a tone
(articulate, bestial or artificial); by implication, an address (for
any purpose), saying or language:--noise, sound, voice.
see GREEK for 5316
φωνή, ῆς, ἡ
n.f.
a sound, noise, voice
φωνή φωνή, ἡ, φάω a sound, tone, properly the sound of the voice, mostly of men, Lat. vox, Hom., etc.; of a battlecry, Xen.; φωνὴν ῥηγνύναι, Virgil's rumpere vocem, to utter an articulate sound, Hdt., Ar.; φ. ἱέναι, Lat. vocem edere, Hdt., etc.: pl. αἱ φ. the tones of the voice, Plat.:—proverb., φωνῇ ὁρᾶν, of a blind man, Soph.
the voice or cry of animals, Od., Hdt., etc.
any articulate sound, as opp. to inarticulate (ψόφος), Soph., etc.
of sounds from inanimate objects, φ. συρίγγων Eur.; ὀργάνων Plat.
the faculty of speech, discourse, Lat. sermo, Soph.
language, Lat. lingua, Hdt.
a kind of language, dialect, Aesch., Thuc., etc.
a phrase, saying, τὴν Σιμωνίδου φ. Plat.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
141 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 139 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 302 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.
χρώματα μὲν [ἡ] ὅρασις, φωνὰς δὲ ἀκοή, χυλοὺς δὲ γεῦσις, καὶ ὄσφρησις ἀτμούς, μαλακότητας δὲ καὶ σκληρότητας καὶ ὅσα θερμὰ ἢ ψυχρὰ λειότητάς τε καὶ τραχύτητας ἁφή.
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
Λέγει οὖν πάλιν περὶ τούτων πρὸς αὐτούς: Ἱνατί μοι νηστεύετε, λέγει κύριος, ὡς σήμερον ἀκουσθῆναι ἐν κραυγῇ τὴν φωνὴν ὑμῶν;
φ … … σατε … το γρ … … … πρ … φωνη ἐστι τω … εισγραπτ … … ος ὁ στρατηγός· ἄλλον ἀντʼ αὐτοῦ δότε.
σχολάζεις τηρεῖν τὰ ἐκεῖ καὶ ἁρπάζεται ὑπὸ τῶν παραγόντων. ἂν οὐχ εὑρίσκεις ἀποδοῦναι τὴν φωνήν ὡς εἶπας αὐτῷ … … ι ἐμφανής. καὶ πότε θέλεις γένηται ἀμμὰς πρὸς σέ;
μιᾶς νωνῶν … ἐν Ἀλεξανδρείᾳ. μετʼ ἄλλα. Καῖσαρ σκεψάμενος μετὰ τῶν φίλων τῇ πατρίῳ φωνῇ ἀπεφήνατο, ἀναγνοὺς ἐκ βιβλίου, οἱ μὲν ἐπίτροποι ἡμῶν ἕξουσιν διὰ φροντίδος μισθοῦν τὰ τέλη
The Greek word ὅστις (i.e., *hostis*) is a relative pronoun meaning 'whoever' or 'whosoever.' It is used in the New Testament primarily in general statements and relative sentences, often indicating an indefinite person or thing. The word is built from the components for 'who' and 'any.' Notably, there is some distinction in usage between ὅστις and its simpler form ὅς, particularly in the writings of Paul compared to Luke.
ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; v. LS, s.v.; WH, § 411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (v.s. ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui),
whoever, anyone who;
of an indef. person or thing: in general statements, Mt 5:39, 41 13:12, and freq., Lk 14:27, Ga 5:4, al.; in relative sentences, Mt 7:26, Lk 15:7, Phl 3:7, al.; πᾶς ὅ., c. indic., Mt 7:24 10:32; ὅ ἄν (ἐάν), c. subjc.,
ὅστις, ἥτις, ὅ,τι (separated by a hypodiastole [comma], to distinguish it from ὅτε; but L T Tr write 6 τι, without a hypodiastole [ef. Td. Proleg. p. 111], leaving a little space between 6 and τι; [WH ὅτι]; cf. W. 46 (45 sq.); [Lipsius, Gramm. Untersuch. p. 118 sq.; WH. Intr. § 4117), gen. οὕτινος (but of the oblique cases only the acc. neut. ὅ,τι and the gen. ὅτου, in the phrase ἕως ὅτου, are found in the N. T.), [fr. Hom. down], comp. of és and tis, hence prop. any one who; i.e. 1. whoever, every one who: ὅστις simply, in the sing. chiefly at the beginning of a sentence in general propositions, esp. in Matt. ; w. an indic. pres., Mt. xiii. 12 (twice); Mk. viii. 34 (where L Tr WH εἴ τις); Lk. xiv. 27; neut. Mt. xviii. 28 Rec.; w. a fut., Mt. v. 39 [RG Trmrg.], 41; xxiii. 12, ete.; Jas. ii. 10 RG; plur. οἵτινες, whosoever (all those who): w. indic. pres., Mk. iv. 20; Lk. viii. 15; Gal.…
Read the full entry →ὅστις. The classical distinction between ὅστις and ὅς which in the NT is maintained on the whole in Paul, but not in Luke (nor in the LXX, Thackeray ΟἿ". i. p. 192), has worn very thin in the papyri. Thus with Mt 2753 a/. we may compare i P Oxy I. 1104 (an invitation to dinner—ii/a.D.) αὔριον, ἥτις
ὅστις (hostis, hētis) — who/which.
ὅστις, ἥτις, ὅ τι
(sometimes written ὅ, τι to distinct it from ὅτι, that): [Refs 8th c.BC+] has also the masculine collateral form ὅτις [Refs 8th c.BC+] and Ionic dialect and [Refs 4th c.AD+] and the neuter ὅττι [Refs 8th c.BC+]—In some forms only the second part is inflected, i.e. genitive ὅτου [Refs 5th c.BC+], Epic dialect ὅττεο [Refs 8th c.BC+][same place], contraction ὅττευ [Refs 8th c.BC+]; perhaps also in Ionic dialect, [Refs 5th c.BC+]; Epic dialect ὅτεῳ [Refs 8th c.BC+], and as disyllable, [Refs 8th c.BC+]; Epic dialect accusative ὅτινα [Refs 8th c.BC+]; Delph. dative ὅτινι [Refs 3rd c.BC+]; neuter ὅτινα [Refs 8th c.BC+], Attic dialect ὅτων [Refs 8th c.BC+], Attic dialect ὅτοισι [Refs 8th c.BC+], Aeolic dialect ὄττινας [Refs 7th c.BC+]: of the forms with double inflexion [Refs 8th c.BC+]; ᾧτινι first in [Refs 8th c.BC+]…
Read the full entry →ὅστις
hostis
hetis hay'-tis, and the neuter
ho,ti hot'-ee
from 3739 and 5100; which some, i.e. any that; also (definite) which
same:--X and (they), (such) as, (they) that, in that they,
what(-soever), whereas ye, (they) which, who(-soever). Compare 3754.
see GREEK for 3739
see GREEK for 5100
see GREEK for 3754
ὅστις, ἥτις, ὅτι
Rel.pr.
whosoever, whichsoever, whatsoever
ὅστις any one who, anything which, i. e. whosoever, whichsoever, differing from ὅς, as Lat. quisquis, from qui, Hom., etc.; ὅντινα κιχείη whomsoever he caught, Il.; ὅτις κ ἐπίορκον ὀμόσσῃ whoso forswears himself, id. Il., etc.: —ἔστιν ὅστις, Lat. est qui, often with a negat., οὐκ ἔστιν ὅτῳ μείζονα μοῖραν νείμαιμ᾽ there is no one to whom I would give more, Aesch., etc.: —οὐδὲν ὅ τι οὐ everything, Hdt.
hardly different from ὅς, who, βωμόν, ὅστις νῦν ἔξω τῆς πόλεώς ἐστι the altar, which . . , Thuc.
in indirect questions, ξεῖνος ὅδ᾽, οὐκ οἶδ᾽ ὅστις Od.:—in dialogue, when the person questioned repeats the question asked by τίς, as οὗτος τί ποιεῖς; Answ. ὅ τι ποιῶ; [you ask] what I'm doing?…
Read the full entry →Rel-NSF — Relative pronoun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
R-NSF Part of Speech: Relative pronoun Case: Nominative Number: Singular Gender: Feminine
145 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 140 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.
εἰ γοῦν οἱ ἀπὸ μονάδος ἄχρι τετράδος ἑξῆς συντεθεῖεν ἀριθμοί, δεκάδα γεννήσουσιν, ἥτις ὅρος τῆς ἀπειρίας τῶν ἀριθμῶν ἐστι, περὶ ὃν ὡς καμπτῆρα εἱλοῦνται καὶ ἀνακάμπτουσι.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς τόκους ἃ ὤφειλεν ἡ Θαῆσις τῇ τῶν δύο Ἡρακλείδου καὶ Ἀπίας ἀδελφῆι Ἡρωδιαίνῃ ἥτις ἀπῄτησεν κατὰ ἀσφάλειαν τετελειωμένην διὰ τοῦ ἐν Θεογονίδι γραφείου τῶι ὀγδόωι ἔτει Τραιανοῦ Καίσαρος
ἐτῶν λ οὐλὴ γόνατι ἀριστερῷ … ονους με … συνῆρσθαι τὴν προς ἀλλήλους συνβίωσιν ἥτις αὐτοῖς συνειστήκει ἀπὸ συνγραφῆς ὁμολογίας τετελειωμένης διὰ τοῦ ἐν Τεπτύνει γραφείου ἐν τοῖς ἔμπροσθεν
Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς τύχην ἐργάσεσθαι ἐν τῷ προκιμένῳ δρυμῷ ἀπὸ τῆς ὑπογεγραμμένης ἡμέρας, ἥτις ἐστὶν ἡ πέμπτη τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι καὶ παραστήσειν τὸν μὲν Ζεναμοῦνιν τὰ ἑαυτοῦ
λαλέω (laleo) means to talk or speak, often implying a vocal utterance. It can refer to both human speech and the sounds made by animals or inanimate objects. The New Testament uses it in various contexts, such as to convey messages or make declarations (e.g., Matthew 9:33). Notably, it differs from λέγω (lego), which focuses more on the meaning of what is said.
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 →λαλέω, -@; impf. 3 pers. sing. ἐλάλει, plur. ἐλάλουν; fut. AaAjow; 1 aor. ἐλάλησα; pf. λελάληκα; Pass., pres. λαλοῦμαι; pf. λελάλημαι; 1 aor. ἐλαλήθην; 1 fut. λαληθήcopa; [ἴτ. Soph. down]; found in bibl. Grk. much more freq. than in prof. auth., in Sept. times without number for 739 or 135, more rarely for V8; prop. to uller a sound (ef. [onomatop. /a-/a, ete.] Germ. lallen), to emit a voice, make one’s self heard ; hence to utter or form words with the mouth, to speak, haying reference to the sound and pronunciation of the words and in general the form of what is uttered, while λέγω refers to the meaning and substance of what is spoken; hence λαλεῖν is employed not only of men, esp. when chatting and prattling, but also of animals (of birds, Mosch. 3, 47 ; of locusts, Theoer. 5, 34; λαλοῦσι μέν, οὐ φράζουσι δέ, of dogs and apes, Plut. mor. ii. p. 909 a.), and so of inanimate things (as…
Read the full entry →λαλέω. In P Amh II. 1315 (early ii/A.D.) a brother writes to his sister with reference to the management of certain family property, stating that he will remain where he is until he learns that all is safely settled, and adding—eédml{w δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will, to escape from the talking and after the fifteenth to return home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections, p- 103) where the naughty boy writes to his father— οὐ θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you refuse to take me along with you to Alexandria, I won’t write you a letter, or speak to you, or wish you health henceforth,” P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦνTos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav) σου…
Read the full entry →λαλέω (laleō) — to speak.
λᾰλ-έω,
talk, chat, prattle, ἕπου καὶ μὴ λάλει [Refs 5th c.BC+]: with dative, talk to one, λαλῶν ἐν ταῖς ὁδοῖς σεαυτῷ [Refs 5th c.BC+]; opposed to λέγω, λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν [Refs 5th c.BC+]; λαλῶν μὲν.., λέγων δέ.. [Refs 4th c.BC+]
__b generally, talk, speak, [Refs 5th c.BC+]
2. talk of, τινα [Refs 3rd c.BC+]:—passive, πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον [Refs 5th c.BC+]
3. in later writers, ={λέγω}, speak, λαλεῖ οὐθὲν τῶν ἄλλων ζῴων πλὴν ἀνθρώπου [NT+5th c.BC+]; χειρσὶν ἅπαντα λαλήσας, of a pantomime, [NT+3rd c.BC+]passive, λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν it shall be told thee.., [NT]
λαλέω
laleo
a prolonged form of an otherwise obsolete verb; to talk, i.e. utter
words:--preach, say, speak (after), talk, tell, utter. Compare 3004.
see GREEK for 3004
λαλέω
v.
I speak, say
λαλέω laleō 296x
to make vocal utterance; to babble, to talk; in NT absol. to exercise the faculty of speech, Mt. 9:33; to speak, Mt. 10:20; to hold converse with, to talk with, Mt. 12:46; Mk. 6:50; Rev. 1:12; to discourse, to make an address, Lk. 11:37; Acts 11:20; 21:39; to make announcement, to make a declaration, Lk. 1:55; to make mention, Jn. 12:41; Read the full entry →
λαλέω λαλός to talk, chat, prattle, babble, Ar., etc.:—generally, to talk, say, Soph.
c. acc. to talk of, Theocr.
in late Gr., just like λέγω, to speak, NTest., Thuc.:—Pass., λαληθήσεταί σοι it shall be told thee, NTest.
the proper sense, to chatter, is sometimes opp. to articulate speech, as of monkeys, λαλοῦσι μὲν φράζουσι δὲ οὔ Plut.; of locusts, to chirp, Theocr.
of musical sounds, αὐλῶι λαλεῖν id. Theocr.
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
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
298 occurrences in the New Testament, rendered 81 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 298 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 661 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διὰ τοῦτο Μωυσῆν ἀνακέκληκε καὶ ἐλάλησεν αὐτῷ ὁ θεός.
καὶ τοῦ θεοῦ φθεγξαμένου πάλιν ἀκούσας ἠξίου λαλεῖν ἐπὶ τοῖς χρωμένοις·
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’…
ἀπαιτεῖς τὴν ἐνμένουσαν ἐν τῇ οἰκίᾳ σου τὸ ἐνοίκιον. ἵνα εὕρωμεν καὶ ἡμεῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Κουπανηοῦτι ἐπιστολήν, προστάξας, ἵνα εὕρῃ εὔλογον πρὸς αὐτὴν λαλῆσαι. θερμῶς ἀσπάζεταί σε
περὶ ἀργυρωματίων σὺν Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι·
περὶ τῶν ὀσπριδίων. περὶ τούτου οὐδὲν τετέλεσται. τὴν γὰρ ἀτιμίαν Θέων σοι κατʼ ὄψιν λαλήσει. ταχέως οὖν σπεῦσον, ὡς ἔγραψας, πρὸς ἡμᾶς γενέσθαι. ἀσπάζονταί σε οἱ ἐν οἴκωι πάντες.
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 first-person pronoun. A Greek verb already carries its person in the ending, so the pronoun is usually present for emphasis. Luke puts himself inside the “us” among whom these things were fulfilled: he writes as one of the people the events happened to, not as an observer standing outside them.
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →ἐγώ (egō) — I/we.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with…
ἐγώ
ego
a primary pronoun of the first person I (only expressed when
emphatic):--I, me. For the other cases and the plural see 1691, 1698,
1700, 2248, 2249, 2254, 2257, etc.
see GREEK for 1691
see GREEK for 1698
see GREEK for 1700
see GREEK for 2248
see GREEK for 2249
see GREEK for 2254
see GREEK for 2257
ἐγώ
Pers.pr.
I
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
ἐγώ
pron. of the first person, Lat ego
epic ἐγών before vowels
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
866 occurrences in the New Testament, rendered 25 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 2,567 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
18 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 853 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.
ᾗ δὲ συνέστηκεν, εἰσόμεθα παρακολουθήσαντες εἰκόνι τινὶ τῶν παρ’ ἡμῖν.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
συνγενόμενοι Ὥρωι Ψεν … λειτουργῶι μέχρι τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς
σφραγίδων, ἧς ἐτελειώθη ὠνῆς ἀποστασίου ἐν τῷ ιδ ἔτει Φαῶφι ι εἰς τὸ ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ
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 ἐπιστρέφω (i.e., *epistrepho*) means to turn or return, both literally and metaphorically. It encompasses a range of meanings including turning towards, returning to God, and moral reform. The New Testament uses it in contexts such as conversion and repentance, notably in Luke 1:16-17 and James 5:19-20. There is some variation in how lexicons interpret its ethical implications, particularly regarding conversion.
ἐπι-στρέφω
[very freq. in LXX, chiefly for שׁוּב, in its various senses, also for פָּנָה, etc. ;]
trans., to turn about, round or towards, hence metaph., to turn, cause to return (to God, virtue, etc.): Lk 1:16, 17 (cf. Ma 3:24), Ja 5:19, 20.
Intrans.,
ἐπι-στρέφω ; fut. ἐπιστρέψω; 1 aor. ἐπέστρεψα; 2 aor. pass. ἐπεστράφην; fr. Hom. down; Sept. for 394, 33D and 3973, 739, and times without number for 337 and wT; 1. transitively, a. to turn to: ἐπὶ τὸν θεόν, to the worship of the true God, Acts xxvi. 20. b. to cause to return, to bring back; fig. τινὰ ἐπὶ κύριον τὸν θεόν, to the love and obedience of God, Lk. i. 16; ἐπὶ τέκνα, to love for the children, Lk. i. 17; ἐν φρονήσει δικαίων, that they may bein [R. V. to walk in] the wisdom of the righteous, Lk. i. 17; τινὰ ἐπί τινα, supply from the context ἐπὶ τὴν ἀλήθειαν and ἐπὶ τὴν ὁδόν, Jas. v. 19 sq. 2. intrans. ΟΥ̓. § 38, 1 [cf. p. 26; B. 144 (126 sq.)]); a. fo turn, to turn one’s self: ἐπὶ τὸν κύριον and ἐπὶ τὸν θεόν, of Gentiles passing over to the religion of Christ, Acts ix. 35; xi. 21; xiv. 15; xv. 19; xxvi. 20, cf. 1 Pet. ii. 25; πρός τι, Acts ix. 40; πρὸς τὸν θεόν, 1 Th. i. 9; 2…
Read the full entry →ἐπιστρέφω is used literally = ‘‘turn” or ‘‘turn back”? in P Tebt I. 138 (late ii/B.c.) ἐπιστρέψας Kal σπασάμενος ταύτην (sc. τὴν μάχαιραν). The word has a certain ethical significance in P Oxy III. 486% (a.p. 131) tlod Σ]αραπίωνος μὴ ἐπιστραφέντος ὥστε κ[ατα]πλεῦσαι, “‘but S. has paid no attention to the instruction to sail down” (Edd.), BGU I. 367 (ii/A.D.) ot ἀδελφοὶ “A. καὶ “QL. ὀφείλοντές μοι κατ᾽ οὐδὲν ἐπιστρέφονται ἀποδῶναί μοι, ““1πΠ6 brothers H. and H., although they owe me (money), do not show the smallest inclination to repay me,” P Fay 1288 (iii/A.D.) οὐκ ἐπέστρεπται ὃ ἸΤοντικὸς λαβεῖν τὴν οἰκίαν παρ᾽ ἡμῶν, ‘ Ponticus has not shown any inclination to take the house from us”’ (Edd.). On the misleading translation of the verb by ‘‘am converted” in the AV see Field Mores, p. 8f., and especially p- 246 ff. The absolute use of the verb in certain portions of the LXX is discussed…
Read the full entry →ἐπιστρέφω (epistrephō) — to turn.
ἐπι-στρέφω,
perfect ἐπέστροφα [Refs 4th c.BC+]:—turn about, turn round, νῶτον Oracle texts cited in [Refs 5th c.BC+]; ἐ. τὰς ναῦς tack [Refs 5th c.BC+]; also, put an enemy to flight, [Refs 5th c.BC+]; wheel about, τοὺς ἱππεῖς [Refs 1st c.AD+]; wheel through a right angle, [Refs 1st c.BC+]
__b. intransitive, turn about, turn round, ἕλκε δ᾽ ἐπιστρέψας [Refs 8th c.BC+]; here only in [Refs 8th c.BC+], and perhaps transitive, whirl, but see [Refs 5th c.BC+]; of ships, put about, [Refs 2nd c.BC+]; of a wild boar, turn upon the hunter, ἐπί τινα [Refs 5th c.BC+]; return, ἀπὸ τῆς στρατείας Epist. Philipp. in [NT]; of an illness, recur, falsa lectio for{ὑπο-}, [Refs 5th c.BC+]: as Hebraism, with infinitive, as periphrasis of πάλιν, ἐπιστρέψει.. εὐφρανθῆναι [LXX]; so with καί and finite Verb…
ἐπιστρέφω
epistrepho
from 1909 and 4762; to revert (literally, figuratively or
morally):--come (go) again, convert, (re-)turn (about, again).
see GREEK for 1909
see GREEK for 4762
ἐπιστρέφω
v.
I turn back to
ἐπιστρέφω fut. ψω to turn about, turn round, Eur.; ἐπ. τὰς ναῦς to make a sudden tack, Thuc.; but also to put an enemy to flight, Xen.
intr. to turn about, turn round, Il., Hdt., attic:— to return, NTest.
to turn towards, τὸ νόημα Theogn.; πρός τι, εἴς τινα Plut.:— ἐπ. πίστιν to press a pledge upon one, Soph.
intr. to turn towards, Xen.
to turn from an error, to correct, make to repent, Luc.
intr. to repent, NTest.
to curve, twist, torment, Ar.
Mid. and Pass., esp. in aor2 pass. ἐπεστράφην [α^]: — to turn oneself round, turn about, ἐπιστρεφόμενος constantly turning, to look behind one, Hdt.; with acc., θάλαμον ἐπεστράφη turned to gaze on it, Eur.; δόξα ἐπεστράφη turned about, changed, Soph.
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
36 occurrences in the New Testament, rendered 25 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 36 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 201 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.
καὶ γὰρ ἡδονὴ βοηθεῖ πρὸς διαμονὴν τοῦ γένους ἡμῶν καὶ ἐπιθυμία, καὶ λύπη μέντοι καὶ φόβος δάκνοντα τὴν ψυχὴν ἐπέστρεψεν αὐτὴν μηδενὸς ὀλιγωρεῖν, ὀργή τε ἀμυντήριον ὅπλον [ἣ] μεγάλα πολλοὺς ὠφέλησε, καὶ τἆλλα ταύτῃ.
Ταῦτα λέγων καὶ ἔτι πλείω τούτοις ὅμοια τὴν τῆς γυναικὸς ὁρμὴν ἐπέχειν ἐπειρᾶτο καὶ τὸ πάθος αὐτῆς εἰς λογισμὸν ἐπιστρέφειν, ἡ δὲ βιαιότερον ἐχρῆτο τῇ σπουδῇ καὶ ἐπιβαλοῦσα τὰς χεῖρας ἀναγκάζειν ἀπογνοῦσα τὸ πείθειν ἤθελεν.
Πορεύσῃ, φησί, καὶ ὃς ἂν ἐξ ὅλης καρδίας ἐπιστρέψῃ πρὸς κύριον, πορεύσεται ἐν αὐτῇ.
ξύλων … ι διὰ πιττακίου ἐπὶ Κερκεσῆφιν καὶ εὖρον … … … … … ἐπέστρεψα εἰς Σαμάρειαν, διὰ τὰ ξύλα … … … … … μὴ ἀπενήνεχθαι … ν
προγεγραμμένων Ὀννῶφρις … μενος μοι ἐκεῖνος ἀντιλογίας μάχην ἀνελόμενος τὴν ἑαυτοῦ μάχαιραν καὶ … επιστρέψας καὶ σπασάμενος ταύτην βουλόμενός με ἀλογῆσαι κατήνεγκε πληγαῖς τρισὶ καὶ τὴν κεφαλὴν καὶ τὸν
?? ἐπιστρέψαντες ἐπὶ τὸν νότον ἐπʼ ἄλλον … τιμιου νήσου κλήρου ὑποστάσεως ἄρουραι ρλϛ 𐅵 δ
The Greek word οἶδα (i.e., *oida*) is derived from the root of εἶδον (i.e., *eidon*), meaning 'to see' or 'to perceive.' It primarily conveys the idea of knowing or having knowledge, often used in contexts where one has seen or understood something. The New Testament employs it in various constructions, indicating knowledge of things, people, or concepts.
οἶδα, (from same root as εἶδον, q.v.),
[in LXX chiefly for ידע;]
pf. with pres. meaning (plpf. as impf.; on irregular tense-forms, v. App.),
οἶδα καὶ τὰς προστιμή[σεις τῶν] ὀθονίων ἕως τοῦ ν (ἔτους), ““ἀπᾷ they remit to the overseers of the temples and the chief priests and priests the arrears on account of both the tax for overseers and the values of woven cloths up to the soth year”’ (Edd.): see the editors’ note ad 7. and P Rey L}xxxvii-cvii with the note on p. 175, also OG/ZS go! (Rosetta stone— B.C. 196) τῶν τ᾽ εἰς TO βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη, {0.25 τὰς τιμὰς τῶν μὴ συντετελεσμένων εἰς τὸ βασιλικὸν βυσσίνων ὀθ[ονίων. On the manufacture of ὀθόνιον (Suid. λεπτὸν ὕφασμα) see Otto Préester i. p. 300f., and cf. the Zeno letter PSI VI. 599 (iii/B.c.), where mention is made of 3 slaves and 1 woman as engaged on the manufacture of each ὀθόνιον. The word ὀθονιοπώλης,, ‘“a linen-seller,”’ is restored by Wilcken in P Leid 13 (B.c. 99) (=I. p. 52); for ὀθονιακός, ‘a…
Read the full entry →εἴδω (eidō) — to perceive: understand.
εἴδω,
no active present in use, ὁράω being used:—middle, see.below [Refs 4th c.BC+]: aorist 2 εἶδον always in sense of see (so in present and aorist 1 middle, to be seen, i.e. seem): but perfect οἶδα, in present sense, know. (With ἔ-ϝιδον, compare (ϝ) είδομαι, (ϝ) εῖδος, Latin videre; with (ϝ) οῖδα, cf. Sanskrit véda, Gothic wait, O[Refs 5th c.BC+] wát 'know'.)
__A aorist 2 εἶδον (late εἶδα [Refs 5th c.AD+]aorist to ὁράω, Epic dialect ἴδον, iterative ἴδεσκε [Refs 8th c.BC+], late Aeolic dialect εὔιδον [Refs]; imperative ἴδε (in Attic dialect written as adverb ἰδέ, behold! Hdn.Gr.2.23), ἴδετ; subjunctive ἴδω, Epic dialect ἴδωμι [Refs 8th c.BC+]; optative ἴδοιμ; infinitive ἰδεῖν, Epic dialect ἰδέει; participle ἰδών: hence, future ἰδησῶ [Refs 3rd c.BC+] —middle, aorist 2 εἰδόμην, Epic dialect…
οἶδα οιδα ὁράω
eido
a primary verb; used only in certain past tenses, the others being
borrowed from the equivalent 3700 and 3708; properly, to see
(literally or figuratively); by implication, (in the perfect tense
only) to know:--be aware, behold, X can (+ not tell), consider, (have)
know(-ledge), look (on), perceive, see, be sure, tell, understand,
wish, wot. Compare 3700.
see GREEK for 3700
see GREEK for 3708
see GREEK for 3700
οἶδα
v.
I know, remember
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
381 occurrences in the New Testament, rendered 50 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.
Counted over the 60 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τίς γὰρ οὐκ οἶδεν ὅτι πρῶτον μέν ἐστι σπορὰ καὶ φυτεία, δεύτερον δὲ τῶν σπαρέντων καὶ φυτευθέντων αὔξησις, ἡ μὲν εἰς τὸ κάτω ῥίζας ἀποτείνουσα οἱονεὶ θεμελίους, ἡ δ’ εἰς τὸ ἄνω πρὸς ὕψος αἰρομένων καὶ στελεχουμένων;
Προϊὼν δὲ ἐπὶ τῆς Μεσοποταμίας χρόνῳ παρῆν εἰς τὴν Χαρράν, καὶ ποιμένας ἐν τοῖς προαστείοις καταλαβὼν καὶ παῖδας ἐφήβους καὶ παρθένους ὑπέρ τινος ἱδρυμένους φρέατος συνδιέτριβεν αὐτοῖς χρῄζων ποτοῦ εἴς τε λόγους αὐτοῖς ἀφικνούμενος ἀνέκρινεν αὐτούς,…
οἶδεν ὁ τὴν ἔμφυτον δωρεὰν τῆς διδαχῆς αὐτοῦ θέμενος ἐν ἡμῖν.
Πόρτιτος τῶν προκειμένων πάντων. ἔγραψεν Δρύτων Παμφίλου ὑπὲρ αὐτῶν διὰ τὸ φάσκειν αὐτοὺς μὴ εἰδέναι γράμματα. ἔτους λδ Τῦβι θ.
δίκης. ἔγραψεν ὑπὲρ τοῦ Ψεμμίνιος Διονύσιος Ἀρχεδήμου Βερενικεὺς ἀξιωθεὶς ὑπʼ αὐτοῦ διὰ τὸ μὴ εἰδέναι γράμματα. ἔτους η Τῦβι κδ.
εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως οὖν εἰδότες εὐθαρσεῖς ὑπάρχητε ἐκρίναμεν σημῆναι. ἔρρωσθε ἔτους λ Φαῶφι ιθ
The Greek word ἑπτά (i.e., *hepta*) means 'seven' and is an indeclinable numeral. It appears in various New Testament passages, including Matthew and Acts. The entries note its use as a mystical number and in references to specific groups or concepts, but there is no significant disagreement among the lexicons.
ἑπτά. As we have no fresh light from our sources, it lies outside our sphere to discuss the uses of this number in the NT, but reference may be made to the notes by Allen on Mk 16%, and by Moffatt (in ΞΟ 7) on Rev 51. Note also Ac 1219 Ὁ κατέβησαν τοὺς { βαθμούς and Ey. Petr. 8 ἐπέχρισαν ἑπτὰ σφραγῖδας. MGr ἑφτά shows the aspirate in compensation for the loss (in pronunciation) of the rough breathing.
ἑπτά (hepta) — seven.
ἑπτά, οἱ, αἱ, τά,
indeclinable seven, [Refs 8th c.BC+]; as a mystical number, [Refs 4th c.BC+]; αἱ ἑ. νῆσοι the seven largest islands, [Refs 4th c.BC+]; τὰ ἑ. θεάματα the [Refs 1st c.BC+]; οἱ ἑ. σοφισταί the [Refs 5th c.BC+]; οἱ ἑ. alone, [Refs 3rd c.AD+]
2. οἱ ἑ., board of magistrates at Olbia, [Refs 3rd c.BC+]; οἱ ἑ. ἄνδρες, = Latin septemviri epulones, [Refs 5th c.BC+] sept[macutenull], cf. Sanskrit saptá, Latin septem (fancifully connected with σέβομαι, [Refs 1st c.AD+]
ἑπτά
hepta
a primary number; seven:--seven.
ἑπτά, οἱ, αἱ, τά
Indec.num.
seven
ἑπτά seven, Lat. septem, Hom., etc.
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
88 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 88 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 189 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.
διχῶς ἑβδομὰς λέγεται, ἡ μὲν ἐντὸς δεκάδος, ἥτις ἑπτάκις μονάδι μόνῃ μετρεῖται συνεστῶσα ἐκ μονάδων ἑπτά, ἡ δ’ ἐκτὸς δεκάδος, ἀριθμὸς οὗ πάντως ἀρχὴ μονὰς κατὰ τοὺς διπλασίους ἢ τριπλασίους ἢ συνόλως ἀναλογοῦντας ἀριθμούς, ὡς ἔχει ὁ ἑξηκοντατέσσαρα…
Ἀνώχου δὲ Ἰαράδης υἱὸς ἦν, ἐκ δὲ τούτου Μαρουῆλος, οὗ γίνεται παῖς Μαθουσάλας, τοῦ δὲ Λάμεχος, ᾧ παῖδες ὑπῆρξαν ἑπτὰ καὶ ἑβδομήκοντα ἐκ δύο γυναικῶν αὐτῷ φύντες Σελλᾶς καὶ Ἄδας.
ἐμβλέψασά μοι ὑπεμειδίασεν καὶ λέγει μοι: Βλέπεις ἑπτὰ γυναῖκας κύκλῳ τοῦ πύργου;
ζ, ἐν Θεαδελφίαι τῆς Θεμίστου μερίδος τοῦ Ἀρσινοΐτου νομοῦ. ὁμολογοῦσιν Δῖος ὡς ἐτῶν εἴκοσι ἑπτὰ οὐλὴ δακτύλῳ πρώτῳ χειρὸς ἀριστερᾶς καὶ Ὦσις ὡς ἐτῶν εἴκοσι τεσσάρων οὐλὴ ποδὶ ἀριστερῶι
τέσσαρας καὶ τοὺς τόκους ἀποδότωσαν οἱ δεδανεισμένοι τῷ Διοσκόρῳ ἐν μηνὶ Τῦβι τοῦ εἰσίοντος ἕπτα καὶ δεκάτου ἔτους Αὐτοκράτορος Καίσαρος Νέρουα Τραιανοῦ Σεβαστοῦ Γερμανικοῦ Δακικοῦ μηδὲν ἐλαττουμένου τοῦ Διοσκόρου
Ἁθὺρ η. διέγραψε Σαβεῖνος Ζωσίμου ὑπὲρ ζυτηρᾶς κατʼ ἄνδρα τοῦ διεληλυθότος κγ ἔτους δραχμὰς ἑπτὰ τετρώβολον, γίνονται δραχμαὶ ζ τετρώβολον. κδ ἔτους Ἁθὺρ η. διέγραψε Σαβεῖνος Ζωσίμου γεωργὸς ιζ
The Greek word λυχνία (luchnia) means 'lampstand' or 'candlestick.' It appears in various contexts in the New Testament, including references to the lampstands in the Tabernacle and metaphorical uses related to churches and prophets. The term is derived from an earlier form, λυχνίον, and is used in passages such as Matthew 5:15 and Revelation 1:12.
λυχνία, -ας, ἡ
(vulgar form of λυχνίον = λυχνοῦχος; v. Kennedy, Sources, 40),
[in LXX for מְנוֹרָה (Ex 25:31 40:4, al.);]
λυχνία, -as, ἡ, ἃ later Grk. word for the earlier λυχνίον, see Lob. ad Phryn. p. 313 sq.; [Wetst.on Mt.v.15; W. 24]; Sept. for 17/319; α (candlestick) lampstand, candelabrum: Mt. v.15; Mk. iv. 21; Lk. viii. 16; [xi.33]; Heb. ix. 2; the two eminent prophets who will precede Christ’s return from heaven in glory are likened to ‘ candlesticks,’ 384 Ave Rev. xi. 4 [Β. 81 (70); W. 536 (499)]; to the seven ‘candlesticks’ (Ex. xxv. 37 [A. V. lamps; cf. B. D. (esp. Am. ed.) s. ν. Candlestick]) also the seven more com spicuous churches of Asia are compared in Rev. i. 12 sq. 205 ii. 1; κινεῖν τὴν λυχνίαν τινὸς (ἐκκλησίας) ἐκ τοῦ τόπου αὐτῆς, to move achurch out of the place which it has hitherto held among the churches; to take it out of the number of churches, remove it altogether, Rev. ii. δ.
λυχνία is another form οἵ λυχνεῖον, ‘‘ lamp-stand,’’ which in later Greek passed from the vernacular into the LXX and cf. Lob. Phryn. p. 313 f. λυχνίαν ἀντὶ τοῦ λύχνιον (λέγε), ὡς ἡ κωμῳδία. If we may amend the editor’s accent in keeping with the context, λυχνία is found as early as B.C. 284-3 in P Eleph 57 λυχνία (instead of λύχνια) σιδηρᾶ a, and Mayser (Gr. p. 425) quotes it in Asia Minor before B.c. 243, e.g. C7G II. 2852 51 (Didym.) : see also OGZS 21418 (B.C. 240) τήν τε λυχνίαν τὴν μεγάλην, © λυχνία χαλκῆ μεγάλη, and cf. Cos 36 α.7 (= Sy// 73448) λυχνίας δύο, Kall] λύχνους χαλκοῦς ἑπταπύρους δύο, ‘two stands for lamps, and two bronze lamps with seven wicks’’ (Edd.). Other exx. from the papyri are P Lond 402! (B.c. 152 or 141) (= IT. p. 11) λυχνίαν, P Oxy IV. 736° (¢. A.D. 1) κόλλητρα λυχνίας (ὀβολοὶ δύο) (ἡμιωβέλιον), ‘cost of tinkering a lamp-stand φᾷ ob.,’’ P Tebt II. 41419…
Read the full entry →λυχνία (luchnia) — lampstand.
λυχν-ία, ἡ,
lampstand, [NT+4th c.BC+]
λυχνία
luchnia
from 3088; a lamp-stand (literally or figuratively):--candlestick.
see GREEK for 3088
λυχνία, ας, ἡ
n.f.
a lamp-stand
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
12 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 27 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ παραπλήσιόν μοι δοκεῖ σαφέστατα μεμηνῦσθαι καὶ ἐπὶ τῆς ἱερᾶς λυχνίας·
Κατὰ πρόσωπον δὲ τῆς τραπέζης τῷ πρὸς μεσημβρίαν τετραμμένῳ τοίχῳ πλησίον ἵσταται λυχνία ἐκ χρυσοῦ κεχωνευμένη διάκενος σταθμὸν ἔχουσα μνᾶς ἑκατόν·
νατωριων ζεῦγος δίφρος χαλκοῦς γυναικεῖος στάμνος … ξεστιων χαλκισκάριον ὀρινὸν ξυστρία τρία … λυχνίας πάστη χαλκῆ κελλάριον μικρὸν σὺν λα … ουν κρεάγρα σκούτλια ξύλινα λελακκωμένα δύο
ὄψιν σε ἠρώτησα … … τοῦ παιδίου ὡς τοῦ πλείστου δραχμὰς ψ καὶ ζεύγους λυχνιῶν Ἰταλικῶν ἕως ὁλκῆς μνῶν ϙ, παρακαλῶ καὶ νῦν· μελησάτω σοι περὶ τούτων ἀναγκαίων ὄντων
ἔτει … Καίσαρος τοῦ κυρίου … φιάλη χαλκῆ … ὑδρεῖον χαλκοῦ … θυμιατήριον … λυχνία σὺν … κάλαμος σὺν … γαλακτο … μεναστ … γαλακτοφ
The Greek word χρυσοῦς (i.e. *chruseos*) means 'golden' or 'made of gold.' It appears in various contexts, often describing objects adorned with gold, such as in 2 Timothy 2:20 and Hebrews 9:4. The term is derived from χρυσός (gold) and is used in the New Testament primarily in the Book of Revelation.
χρύσεος, -εα, -εον (-οῦς, -ῆ, -οῦν; on acc sing. fem., -ᾶν, Re 1:13 and gen. pl. uncontr., -εων, Re 2:1, LTr., v. M, Pr., 48 and cf. Thackeray, Gr., x, 172 f.)
(< χρυσός),
[in LXX chiefly for זָהָב ;]
golden, i.e. made or overlaid with gold: II Ti 2:20, He 9:4, Re 1:12, 13, 20 2:1 4:4 5:8 8:3 9:13, 20 14:14 15:6, 7 17:4 21:15.†
χρύσεος, -έα, -eov, contr. -ovs, -7, -ovv, [but acc. sing. fem. -σᾶν, Rev. 1. 131, Τ Tr WH; gen. plur. -σέων, Rev. ii. 1 L Tr; (on its inflection cf. B. 26 (23); Phryn. ed. Lob. p. 207; L. and S. s. v. init.)], (χρυσός), fr. Hom. down, golden; made of gold; also overlaid or covered with gold: 2 Tim. ii. 20; Heb. ix. 4; Rev. i. 12 sq. 20; ii. 1; iv.4; v.8; viii. 3; ix. 7 Grsb., 18, 20; xiv. 143; xv. 6 sq-; xvii. 4; xxi. 15.
χρύσεος (for contracted form in LXX, see Thackeray Gr. i. Ρ. 172f., and in NT, see /ro/eg. p. 48), “made of gold,” “golden”: P Ryl II. 124%° (i/A.D.) ἐνώδιον χρυσοῦν, ‘6a golden ear-ring,” 26. 125!7 (A.D. 28-9) μηνίσκο(ν) χρυσο(ῦν), “a golden crescent,” BGU II. 42319 (ii/a.D.) (= Selectéons, p- 91) ἔλαβα βιάτικον παρὰ Καίσαρος χρυσοῦς τρεῖς, ΚΕ] received my travelling money from Caesar, three gold pieces.” For the form χρύσεος in late Greek, see the reff. in Glaser De ratione, p. 22, and cf. Radermacher G7.?, p. 58.
χρύσεος (chruseos) — golden.
χρύσεος, η, ον,
also ος, ον in [Refs 1st c.BC+], Attic dialect contraction χρυσοῦς, ῆ, οῦν [Refs]; Epic dialect χρύσειος, η, ον: [Refs 8th c.BC+]; Lyric poetry used χρύσεος, α, ον, and this form sometimes occurs in Trag. dialogue and even in Prose, as [Refs 5th c.BC+]; Aeolic dialect χρύσιος [Refs 7th c.BC+] (but χρύσεα [Refs 3rd c.BC+]; Boeotian dialect χρούσιος [Refs 4th c.BC+]: (χρυσός):—golden, frequently in Epic dialect, especially of what belonged to gods, χρυσέῳ ἐν δαπέδῳ, χρυσέοις δεπάεσσι, χρύσειον ἐπὶ θρόνον, etc., [Refs 8th c.BC+]; χ. τάλαντα the golden scales of Zeus, [Refs]; ζώνη χ., of Calypso and Circe, [Refs 8th c.BC+]; δόμος [Refs 7th c.BC+] [prev. cited]; of possessions of mortals, [Refs 8th c.BC+]: sometimes enriched or adorned with gold, χ. σκῆπτρον [Refs 8th c.BC+]; κλῖναι, κρητῆρες, [Refs 5th c.BC+]; ἕστηκε..…
Read the full entry →χρυσοῦς
chruseos
from 5557; made of gold:--of gold, golden.
see GREEK for 5557
χρυσοῦς, ῆ, οῦν
Adj
golden
χρυσοῦς chrysous 18x
golden, made of or adorned with gold, 2 Tim. 2:20; Heb. 9:4; Rev. 1:12, 13, 20; 9:13, 20, 21:15
χρύσεος χρύσεος, η, ον χρυσός golden, of gold, decked or inlaid with gold, Hom., etc.: sometimes, = ἐπίχρυσος, gilded, gilt, Hdt.; cf. ἵστημι A. III.
χρύσεια μέταλλα gold mines, Thu.; v. χρυσεῖον II.
gold-coloured, golden-yellow, Il.
metaph. golden, χρυσέη Ἀφροδίτη Hom.; χρ. ὑγίεια Pind.; χρ. ἐλπίς Soph.; the first age of man was the golden, Hes.
χρυ_σέη, χρυ_σέην, χρυ_σέου, χρυ_σέῳ etc., in Hom. must be pronounced as disyll.
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
18 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 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 111 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 ποιήσετε μετ’ ἐμοῦ θεοὺς ἀργυροῦς, καὶ θεοὺς χρυσοῦς οὐ ποιήσετε ὑμῖν ἑαυτοῖς“ (Exod.
Κατὰ πρόσωπον δὲ τῆς τραπέζης τῷ πρὸς μεσημβρίαν τετραμμένῳ τοίχῳ πλησίον ἵσταται λυχνία ἐκ χρυσοῦ κεχωνευμένη διάκενος σταθμὸν ἔχουσα μνᾶς ἑκατόν·
εἶχεν δὲ τὸ θηρίον ἐπὶ τῆς κεφαλῆς χρώματα τέσσαρα: μέλαν, εἶτα πυροειδὲς καὶ αἱματῶδες, εἶτα χρυσοῦν, εἶτα λευκόν.
ἡμέρας παρευρέσει μηδεμίᾳ, ἡ δὲ μήτηρ Διδύμη προσομολογεῖ αὐτόθεν ἀποκεχαρίσθαι τῇ θυγατρὶ Διδυμαρίῳ ἐνωτίων χρυσῶν ἀληθινοπίνων ζεῦγος τεταρτῶν τεσσάρων καὶ στολὴν πορφυρᾶν μονοχίτωνα ἅπερ ἅπαντα παρειληφέναι τὴν Διδυμάριον καὶ
τῶν ἡμερῶν κριθῆς ἀρτάβας δ καὶ ἄρτων ζεύγη κ, ὅσαδὲ ἐὰν κατενέγκητε ἰμάτια ἢ χρυσᾶ κόσμια, ταῦτα σῶα παραφυλάξομεν, παρεξόμεθα δὲ ὑμῖν κατερχομένοις ὄνους δύο καὶ ἀνερχομένοις τοὺς ἴσους.
πεπληρώμεθα παρὰ σοῦ ὑπὲρ σίτου … … επι … … τετάρτου μέτρῳ Ἀθηναίῳ καὶ χρυσοῦ νομίσματα τέσσαρα … καὶ πρὸς σὴν ἀσφάλειαν ἐξεδώκαμεν σοι τήνδε τὴν πληρωτικὴν ἀποχὴν