Revelation 18:13 — Word Study
N1904καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
BSAandkai cinnamonkinamōmon△ [a valuable spice] and spice andkai incensethumiama [burned in worship] andkai myrrhmuron [a fragrant resin] andkai frankincenselibanos [a sweet-smelling resin] andkai wineoinos [a drink made from grapes] andkai oilelaion [used for lamps and anointing] andkai finest floursemidalis△ [high-quality wheat flour] andkai wheatsitos [a type of grain] andkai cattlektēnos [domestic animals] and sheep [gentle creatures] andkai of horseshippos [strong animals] andkai of chariotsrheda△ andkai of slavessōma andkai soulspsuchē of men.anthrōpos
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| κιννάμωμον | cinnamon | Noun, accusative, singular |
| καὶ | and | |
| ἄμωμον | spice | |
| καὶ | and | Conjunction |
| θυμιάματα | incense | Noun, accusative, plural |
| καὶ | and | Conjunction |
| μύρον | myrrh | Noun, accusative, singular |
| καὶ | and | Conjunction |
| λίβανον | frankincense | Noun, accusative, singular |
| καὶ | and | Conjunction |
| οἶνον | wine | Noun, accusative, singular |
| καὶ | and | Conjunction |
| ἔλαιον | oil | Noun, accusative, singular |
| καὶ | and | Conjunction |
| σεμίδαλιν | finest flour | Noun, accusative, singular |
| καὶ | and | Conjunction |
| σῖτον | wheat | Noun, accusative, singular |
| καὶ | and | Conjunction |
| κτήνη | cattle | Noun, accusative, plural |
| καὶ | and | |
| πρόβατα | sheep | |
| καὶ | and | Conjunction |
| ἵππων | of horses | Noun, genitive, plural |
| καὶ | and | Conjunction |
| ῥεδῶν | of chariots | Noun, genitive, plural |
| καὶ | and | Conjunction |
| σωμάτων | of slaves | Noun, genitive, plural |
| καὶ | and | Conjunction |
| ψυχὰς | souls | Noun, accusative, plural |
| ἀνθρώπων. | of men. | Noun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | of cinnamon, spice, incense, myrrh, and frankincense; of wine, olive oil, fine flour, and wheat; of cattle, sheep, horses, and chariots; of slaves and souls of men. |
| KJV | And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. |
| ASV | and cinnamon, and spice, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep; and merchandise of horses and chariots and slaves; and souls of men. |
| YLT | and cinnamon, and odours, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and of horses, and of chariots, and of bodies and souls of men. |
| WEB | and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, cattle, sheep, horses, chariots, and people’s bodies and souls. |
| BBE | And sweet-smelling plants, and perfumes, and wine, and oil, and well crushed grain, and cattle and sheep; and horses and carriages and servants; and souls of men. |
Where they part company is μύρον — see How Translations Differ.
The structure consists of a main clause listing items, followed by several noun phrases that elaborate on the various goods.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
3 of 31 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 18:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Fall of Babylongenerated
Revelation 18:13 describes a variety of luxurious goods that were traded in Babylon, symbolizing the city's wealth and the sorrow of those who profited from it. This verse is part of a broader lament by merchants who mourn the loss of their trade and the destruction of the city. The items listed, from spices to livestock, illustrate the opulence that characterized Babylon, which is now in ruins.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 10:10–15 | Then she gave the king 120 talents of gold, a great quantity of spices, and precious stones. Never again was such an abundance of spices brought in as those the queen of Sheba gave to King Solomon. |
| 2 | 2 Chronicles 9:9 | Then she gave the king 120 talents of gold, a great quantity of spices, and precious stones. There had never been such spices as those the queen of Sheba gave to King Solomon. |
| 3 | Proverbs 7:17 | I have perfumed my bed with myrrh, with aloes, and with cinnamon. |
| 4 | Song of Solomon 1:3 | |
| 5 | Song of Solomon 4:13–14 |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — μύρον, murongenerated
The Greek word μύρον (transliterated as muron) refers to myrrh, a fragrant resin used in perfumes and incense. It appears in the New Testament in contexts related to anointing and burial, highlighting its value and significance in ancient rituals.
Myrrh is noted for its use in worship and as a luxury item, often associated with wealth and trade. In Revelation 18:13, it exemplifies the lavish goods that merchants lament losing, signifying the depth of Babylon's fall.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse includes myrrh as one of the listed items, which is also reflected in the BSB, while the KJV uses ointment instead. This shows a difference in how the translations interpret the term.
The translations generally agree on the list of items, but variations arise in the rendering of specific words. For example, cattle appears consistently across most translations, while beasts is used in the KJV.
Sentence Structuregenerated
The verse is structured as a series of noun phrases connected by the conjunction καί (kai), meaning 'and.' The main subject is the list of goods, with each item serving as a part of the overall description of Babylon's luxury.
The finite verb is implied, as the verse is a catalog of items rather than a complete sentence. The structure emphasizes the abundance of goods that characterized the trade in Babylon.
Septuagint Backgroundgenerated
μύρον is used in the Septuagint to translate terms related to fragrant oils and perfumes, signifying its longstanding value in ancient cultures. The connection to the Hebrew word for ointment or perfume highlights the cultural significance of such items in worship and daily life.
The other goods listed, such as σῖτος (wheat) and κτῆνος (cattle), also have counterparts in the Septuagint, illustrating the continuity of trade items from the Old Testament to the New.
In plain words — the whole versegenerated
Revelation 18:13 lists various luxury items that were traded in Babylon, including spices like cinnamon and myrrh, oils, fine flour, and livestock. This verse highlights the wealth of the city and the sorrow of merchants who mourn the loss of their trade after its fall.
Frequently Asked Questionsgenerated
Myrrh symbolizes wealth and is often associated with burial and anointing, as seen in the gifts brought to Jesus by the Magi.
These items represent the luxury and opulence of Babylon, which is now destroyed, emphasizing the loss felt by those who profited from its trade.
It implies the exploitation and commodification of human life, highlighting the moral decay of Babylon.
This verse illustrates the judgment against Babylon and the consequences of its sinfulness, contrasting its former glory with its impending destruction.
Reflection Questionsgenerated
- What do the items listed in this verse reveal about the values of society?
- How can we see similar patterns of luxury and exploitation in today's world?
- In what ways does the fall of Babylon serve as a warning to modern cities?
- How can we ensure that our pursuits do not lead to moral decay, as seen in Babylon?
The early church on this verse — how the Fathers read it
Oecumenius comments on the use of the word 'chariots' in this verse, noting its Latin origins and relevance in the context of the Roman Empire.
And he says horses and chariots and bodies. The word "chariots" is a Latin term; for with the Romans holding sway it is not inappropriate for the divine evangelist to have used a Latin word. The Scripture has put it into Greek.
Oecumenius explains that the term 'chariots' reflects the influence of Latin in the text, appropriate for the time of Roman dominance.
Early Church Fathers on Revelation 18 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 18:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd cinnamon, and odours, and ointments, and frankincense,.... Things for delight and pleasure, for the gratifying of the senses; cinnamon, and odours were used for perfuming, Proverbs 7:17 anointing
Read John Gill on Revelation 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
Read Robert Jamieson on Revelation 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. Ver. 13. And cinnamon] Galen writes that in his time cinnamon was very rare, and hard to be found, except in the storehouses of great princes. And Pliny reports, that a pound of cinnamon was worth 1000 denarii, that is, 150 crowns of our money. And chariots] Or sedans, as we call them. And slaves] Gr. σωματα, bodies, so slaves are called, because their master’ s commands reach only to their bodies, and not to their souls. And the souls of men] Tecelius, the pope’ s pardon monger, persuaded the people in…
Read John Trapp on Revelation 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4-20) The voice out of heaven warns the faithful to leave her, and describes her fall.
Read Charles John Ellicott on Revelation 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. And cinnamon] "By the sinamon is ment all maner of costly spyces, wherewith they bury their byshops and founders, lest they shoulde stinke when they translate them agayne to make them saintes for advauntage. "By the smellynge odours, the swete herbes that they strewe abrode at theyr dedications and burials; besydes the damaske waters, bawmes, muskes, pomaunder, civet, and other curious confections they yet bestow upon theyr owne precious bodyes. "The oyntments are such oyles as they mingle with rose water, aloes, and spike, with other mery conceits, wherwith they anoynt their holy savours and roods, to make them to sweat, and to smell sweete when they are borne abrod in procession…
Read AdamClarke on Revelation 18 →CambridgeThe Cambridge Bible for Schools and Colleges13. and cinnamon] Add “and amomum,”—a precious oriental ointment. The word was accidentally omitted by copyists, from its likeness to the latter part of the preceding one.and horses] Lit., of horses,—the genitive dependent on “merchandise” is resumed.chariots] Not war-chariots like those mentioned in the O. T., but luxurious carriages.slaves] Comparing Ezekiel 27:14, perhaps we are to understand grooms or coachmen, attached to the horses and chariots. The word means literally bodies, but the sense “slaves” was recognised in Greek, though not strictly classical.souls of men] Ezekiel 27:13. As “horses and chariots and bodies” are genitives, and “souls” accusative, we can hardly connect the…
Read Cambridge on Revelation 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd cinnamon - Cinnamon is the aromatic bark of the Laurus Cinnamomam, which grows in Arabia, India, and especially in the island of Ceylon. It was formerly, as it is now, a valuable article in the Oriental trade.
Read Albert Barnes on Revelation 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Cinnamon… odours… ointments, and frankincense—The most refined perfumeries. Wine… oil… fine flour… wheat—Luxuries of drink and food. Beasts—Of burden. Sheep… horses… chariots… slaves—Or, as Stuart well renders, grooms.
Read Daniel Denison Whedon on Revelation 18 →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
of cinnamon, spice, incense, myrrh, and frankincense; of wine, olive oil, fine flour, and wheat; of cattle, sheep, horses, and chariots; of slaves and souls of men.
and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, cattle, sheep, horses, chariots, and people’s bodies and souls.
of cinnamon, incense, myrrh, and frankincense; of wine, olive oil, fine flour, and wheat; of cattle, sheep, horses, and carriages; of bodies and souls of slaves.
cinnamon, spice, incense, perfumed ointment, frankincense, wine, olive oil and costly flour, wheat, cattle and sheep, horses and four-wheeled carriages, slaves and human lives.
Tyndale line
And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
and cinnamon, and spice, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep; and merchandise of horses and chariots and slaves; and souls of men.
and cinnamon, and spice, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep; and merchandise of horses and chariots and slaves; and souls of men.
And cinnamon, and odors, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
And of cinamon, and odours, and ointments, and frankincense, and wine, and oyle, and fine floure, and wheate, and beastes, and sheepe, and horses, and charets, and seruants, and soules of men.
Strictly literal
and cinnamon, and amomum, and incense, and unguent, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and of horses, and of chariots, and of bodies, and souls of men.
and cinnamon, and odours, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and of horses, and of chariots, and of bodies and souls of men.
and cinnamon, and amomum, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and of horses, and of chariots, and of bodies and souls of men.
cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves and human souls.
From the Latin
And cinnamon, and odours, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
Simplified
shipments of cinnamon, spice, incense, myrrh, frankincense, wine, olive oil, fine flour and wheat, cattle and sheep, horses and wagons, and slaves and prisoners.
And sweet-smelling plants, and perfumes, and wine, and oil, and well crushed grain, and cattle and sheep; and horses and carriages and servants; and souls of men.
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 cinnamomum) et odoramentorum, et unguenti, et thuris, et vini, et olei, et similæ, et tritici, et jumentorum, et ovium, et equorum, et rhedarum, et mancipiorum, et animarum hominum.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܩܘܢܝܡܘܢ ܘܒܣܡܐ ܘܡܘܪܘܢ ܘܠܒܘܢܬܐ ܘܚܡܪܐ ܘܡܫܚܐ ܘܣܡܝܕܐ ܘܥܪܒܐ ܘܪܟܫܐ ܘܡܪܟܒܬܐ ܘܦܓܪܐ ܘܢܦܫܬܐ ܕܒܢܝܢܫܐ
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 κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
The standard critical text of the New Testament.
καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
The previous edition, still widely cited.
καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
The Society of Biblical Literature edition, freely licensed.
καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
The edition that turned scholarship toward the earliest manuscripts.
καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
An independent critical text built from the oldest witnesses then known.
καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
A recent critical edition following documentary evidence closely.
καὶ κιννάμωμον — — καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ — καὶ — καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
The reading of the majority of surviving manuscripts.
καὶ κιννάμωμον — — καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων καὶ ψυχὰς ἀνθρώπων.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| καὶ and | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| ἄμωμον spice | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| κτήνη cattle | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
| πρόβατα sheep | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
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 18:13
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
κιννάμωμον (transliterated as kinamomon) means cinnamon, derived from a foreign origin, likely Phoenician. It appears in Revelation 18:13, where it refers specifically to this spice. The term is noted for its association with a superior kind of cassia and has historical references in various ancient texts.
κιννάμωμον (Rec. κινάμ-), -υο, τό
(from the Phœnician, v. LS, s.v., and cf. Heb. קִנָּמוֹן)
cinnamon: Re 18:13.†
κινάμωμον, more correctly [so L T Tr WH] κιννάμωμον, του, τό, Hebr. 1733. [(see L. and 5. 5. v.)], cinnamon: Rey. xviii. 13. (Hdt., Theophr., Strab., Diod., Joseph., al.; Sept.) Cf. Win. RWB. 5. v. Zimmt; [B.D. 5. v. Cinnamon; Alex.’s Kitto s. v. Kinnamon].
κιννάμωμον. With the spelling κιννάμωμον adopted by WH in Rev κίχρημι OY Yoda. For this verb, which in the NT is confined to Lk 115, c.. PSI V. 516? (B.c. 251-0) χρῆσαί μοι, P Par 44° (B.C. 153) (= Witkowski*, p. 82) τοὺς χαλκοῦς, ods κέχρηκας Πετοσίptos, P Oxy 11. 299° (late i/a.p.) Διονυσίῳ... . κέκρηκα ((. κέχ-) (δραχμὰς) ἢ, P Tebt 11. 41428 (ii/a.p.) δώσι Κότος
κινάμωμον (kinamōmon) — cinnamon.
κιννᾰμωμ-ον, τό,
= Hebrew [kudot]innamon, a superior kind of cassia, Cinnamomum Cassia, [Refs 5th c.BC+], etc.: κῐνάμωμον, [Refs 2nd c.AD+], also in codices of [Refs 1st c.BC+], variant in Hdt.[same place]; compare κίνναμον.
II. name of a fabulous Indian bird, said to make its nest of twigs of κιννάμωμον (compare κινναμολόγος), [Refs 4th c.BC+]
κιννάμωμον
kinamomon
of foreign origin (compare 7076); cinnamon:--cinnamon.
see HEBREW for 07076
κινάμωμον, ου, τό
n.n.
cinnamon
κιννάμωμον kinnamōmon 1x
cinnamon, Rev. 18:13*
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
sin'-a-mun (qinnamon; kinnamomon): Mentioned, like cassia, as a perfume. In Ex 30:23 it is one of the ingredients of the "holy anointing oil"; in Pr 7:17 it is, along with myrrh and aloes, a perfume for a bed; in So 4:14 it is a very precious spice. Cinnamon is (Re 18:13) part of the merchandise of "Babylon the great."
Cinnamon is the product of Cinnamomum zeylanicum, a laurel-like plant widely cultivated in Ceylon and Java. It has a profuse white blossom, succeeded by a nut from which the fragrant oil is obtained. The wood is the inner bark from branches which have reached a diameter of from 2 to 3 inches; the epidermis and pulpy matter are carefully scraped off before…
Cinnamon
Heb. kinamon, the Cinnamomum zeylanicum of botanists, a tree of the Laurel family, which grows only in India on the Malabar coast, in Ceylon, and China. There is no trace of it in Egypt, and it was unknown in Syria. The inner rind when dried and rolled into cylinders forms the cinnamon of commerce. The fruit and coarser pieces of bark when boiled yield a fragrant oil. It was one of the principal ingredients in the holy anointing oil (Ex. 30:23). It is mentioned elsewhere only in Prov. 7:17; Cant. 4:14; Rev. 18:13. The mention of it indicates a very early and extensive commerce carried on between Palestine and the East.
a well-known aromatic substance, the rind of the Laurus cinnamomum , called Korunda-gauhah in Ceylon. It is mentioned in (Exodus 30:23) as one of the component parts of the holy anointing oil. In (Revelation 18:13) it is enumerated among the merchandise of the great Babylon.
One of the ingredients in the perfumed oil with which the tabernacle and its vessels were anointed, Ex 30:23 Pr 7:17 So 4:14. It is the inner bark of a tree growing about twenty feet high, and being peeled off in thin strips curls as it is found in market. It is of a dark red color, of a poignant taste, aromatic, and very agreeable. That of the finest quality comes from Ceylon, Re 18:13.
1 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.
συλληφθεὶς δὲ καὶ ὁ γαζοφύλαξ τοῦ ἱεροῦ Φινέας ὄνομα τούς τε χιτῶνας καὶ τὰς ζώνας ὑπέδειξε τῶν ἱερέων πορφύραν τε πολλὴν καὶ κόκκον, ἃ πρὸς τὰς χρείας ἀπέκειτο τοῦ καταπετάσματος, σὺν οἷς κιννάμωμόν τε πολὺ καὶ κασσίαν καὶ πλῆθος ἑτέρων ἀρωμάτων, ἃ…
κασίαν κιννάμωμον νάρδον σμύρναν μέλι Κρητικὸν ἢ Θεαγγελικὸν ὅσον κοτύλαι β κρόκον
ἔτους ζ Μεσορὴ ιθ, ἄλλος λόγος πρὸς Ἀμεινέαν τὸν ἀδελφόν … κιννάμωμον μύρον
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
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
1 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.
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 θυμίαμα (i.e., *thumiama*) refers to incense or aromatic substances that are burned, particularly in religious contexts. It is derived from the verb θυμιάω and is often used in the plural form to denote various fragrant materials. The New Testament references include its use in the context of worship and offerings, particularly in Luke and Revelation.
θυμίαμα, -ros, τό, (θυμιάω), Sept. mostly for NOP, an aromatic substance burnt, incense: generally in plur., Rev. v. 8; viii. 3 sq.; xviii. 13; ἡ dpa τοῦ 6., when the incense is burned, Lk. i. 10; θυσιαστήριον τοῦ θυμ. ib. 11. (Soph., Hdt., Arstph., Plat., Diod., Joseph. ; Sept.)
θυμίαμα. The subst. is found several times in the Ptolemaic papyn, eg. Ἢ Leid) (ΟἿ: 15. [539 7" Ὁ. 93), ἘΠῚ. (= 1. Ὁ; 112) αὐ. Β Tebt I. 112" (B.c. 112) θυμιάματος & In BGU I. 17° (iii/ A.D.) the editor reads εἰς θυσίας καὶ [ἔπι]θυμ[ιάμ(ατα) ?, but Wilcken Chrest. I. p. 122 has [ ?]@vp[tdpara]. The word also occurs in the Arcadian inscr. Sy/J 939! ὅ- along with words of similar reference—aydApa[te], μάκων[σ]ι λευκαῖς, λυχνίοις, θυμιάμασιν, [ζἸμύρναι, ἀρώμασιν.
θυμίαμα (thumiama) — incense.
θῡμί-ᾱμα,
Ionic dialect θῡμί-ημα, ατος, τό, incense, [Refs 5th c.BC+]; name of a particular kind (perhaps = ἀμμωνιακόν), [Refs]: usually in plural, fragrant stuffs for burning, [NT+5th c.BC+]; -ιάματα ἑρπετῶν fumigations, [Refs 3rd c.AD+]
2. stuff for embalming, [Refs 5th c.BC+]
θυμίαμα
thumiama
from 2370; an aroma, i.e. fragrant powder burnt in religious service;
by implication, the burning itself:--incense, odour.
see GREEK for 2370
θυμίαμα, ατος, τό
n.n.
incense
θυμίαμα that which is burnt as incense: in pl. fragrant stuffs for burning, Hdt., Soph., etc.
stuff for embalming, Hdt.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
in'-sens (qeTorah; in Jer 44:21, qiTTer; in Mal 1:11, qaTar, "In every place incense shall be offered unto my name"; the word lebhonah, translated "incense" in several passages in Isa and Jer in the King James Version, is properly "frankincense," and is so rendered in the Revised Version (British and American)): The offering of incense, or burning of aromatic substances, is common in the religious ceremonies of nearly all nations (Egyptians, Babylonians, Assyrians, Phoenicians, etc.), and it is natural to find it holding a prominent place in the tabernacle and temple-worship of Israel. The newer critical theory that incense was a late importation into the religion of Israel, and that the altar of incense described in Ex 30:1…
Incense
A fragrant composition prepared by the “art of the apothecary.” It consisted of four ingredients “beaten small” (Ex. 30:34-36). That which was not thus prepared was called “strange incense” (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1,2; Rev. 5:8; 8:3, 4).
from the Latin "to burn," "a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. (Exodus 30:9) Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. (Exodus 30:7,8) When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. (
A dry, aromatic gum, exuding from a tree which grows in Arabia and India. It is called also frankincense, from the freedom with which when burning it gives forth its odors. Other spices were mixed with it to make the sacred incense, the use of which for any other purpose was strictly forbidden, Ex 30:34-38. To offer incense, among the Hebrews, was an officer peculiar to the priests; for which purpose they entered into the holy apartment of the temple every morning and evening. On the great day of expiation, the high-priest burnt incense in his censer as he entered the Holy of Holies, and the smoke which arose from it prevented his looking with too much curiosity on the ark and mercy seat, Le 16:13. The Levites were not permitted to touch the censers; and Korah, Dathan, and…
6 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 6 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 56 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.
„λάβε σεαυτῷ ἡδύσματα, στακτήν, ὄνυχα καὶ χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ, ἴσον ἴσῳ, καὶ ποιήσουσιν αὐτὸ θυμίαμα μύρον, μυρεψοῦ ἔργον συνθέσεως καθαρᾶς, ἔργον ἅγιον“ (Exod.
ἔριά τε τοῖς προειρημένοις ἄνθεσι μεμολυσμένα καὶ λίνου βύσσον λίθους τε τούτοις ἐνδεδεμένους, οὓς χρυσίῳ καθειργνύντες ἄνθρωποι κόσμῳ χρῶνται πολυτελεῖ, θυμιαμάτων τε πλῆθος συνέφερον·
ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.
ρμ. Μεχεὶρ δραχμαὶ ρ, λοιπαὶ δραχμαὶ μ Μεχεὶρ α Ἁρπαήσει δραχμαὶ ξ ι Ἀπολλωνίῳ θυμίαμα δραχμαὶ ρκ γίνονται δραχμαὶ ρπ Μεχεὶρ α Ἁρπαήσι δραχμαὶ ξ, ι Ἀπολλωνίῳ δραχμαὶ ρκ
ἄλλας δραχμαὶ μ τῆς κωμασίας τῶν παστοφόρων. ἐμοὶ δραχμαὶ ρ γίνονται ξύλων δραχμαὶ ξ θυμίαμα δραχμαὶ ο γίνονται ἕως Φαμενὼθ λ δραχμαὶ φλζ 𐅵 Φαρμοῦθι α θυμίαμα δραχμαὶ ρμ
κ, ξύλου ε, λαχάνων ιε, ἐξε ιε, ἐλαίου νε, Ἡρα χρήους ρκε, βαλανεῖ ι, θυμιάματος ε, γίνονται σπ.
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 μύρον (lemma: muron) refers to ointment or perfumed oil, often derived from plants. It appears in the New Testament in contexts of anointing and is associated with luxury and grace. The entries suggest it may be distinguished from ἔλαιον (oil) in usage, with μύρον often implying a more refined or scented product.
Some have denied that the O. T. knows of any distinction between ‘oil’ and ‘ointment;’ and this on the very insufficient grounds that the Septuagint renders }2W sometimes by μύρον (Prov. xxvii. 9; Cant. i.3; Isai. xxxix. 2; Am. vi. 6); though more frequently, indeed times out of number, by ἔλαιον. But how often in a single word of one language are latent two of another; especially when that other abounds, as does Greek compared with Hebrew, in finer distinctions, in a more subtle notation of meanings ; παροιμία and παραβολή furnish a well-known example of this, both lying in the Hebrew Syn ; and this duplicity of meaning it is the part of a well-skilled translator to evoke. Nay the thing itself, the μύρον (=‘ unguentum’), so naturally grew out of the ἔλαιον (=‘oleum’), having oil for its base, with only the addition of spice or scent or other aromatic ingredients,—Clement of Alexandria…
Read the full entry →μύρον, -ov, τό, (the grammarians derive it fr. μύρω to flow, accordingly a flowing juice, trickling sap; but prob. more correct to regard it as an oriental word akin to μύρρα, Hebr. 19, 19; [Fick (i. 836) connects it with τ. smar ‘to smear’, with which Vaniéek 1198 sq. associates σμύρνα, μύρτος, ete.; οἵ. Curtius p. 7147}, ointment: Mt. xxvi. 7, 9 Rec., 12; Mk. xiv. 3-5; Lk. vii. 37 sq.; xxiii. Mucia 56; Jn. xi. 2; xii. 3,5; Rev. xviii. 13; distinguished fr. ἔλαιον [q. v. and see Trench, Syn. § xxxviii.], Lk. vii. 46. ({From Aeschyl., Hdt. down]; Sept. for ;2u fat, oil, Prov. xxvii. 9; for 210 059), Ps. CXXxii. (Cxxxiii.) 2.)
μύρον. For this Semitic loan word (cf. Lewy Avemdworter, pp. 42, 44) we may cite a private account of c. A.D. 1, P Oxy IV. 73613 μύρου εἰς ἀποστολὴν ταφῆς θυγατρὸς Φνᾶς (τετρώβολον), ““Ῥεγβιπιε for the dispatch of the mummy of the daughter of Phna 4 ob.” (Edd.), and the medical prescription πρόσμιξον μέλι Kal ῥόδινον, ‘dilute some gum with balsam of lilies, and add honey and rose-extract” (Edd.). In P Giss I. 931} μύρον αὐλητήν, the editor suggests that μύρον ought perhaps to be written as a proper name—Mipov: cf. the name ᾿Αβρότονον (properly = ‘‘southernwood”) in Menander’s plays. In P Ryl II. 420 (ii/a.p.) we hear of an ἀρτοκόπος, a μυροπώλης, and an ἠπητής (“cobbler”): for the adj. see P Fay 935 (A.D. 161) βούλομαι μισθώσασθαι παρὰ σοῦ τὴν μυροπωλαικὴν καὶ ἀροματικὴν ἐργασίαν, “1 wish to lease from you your business of perfume-selling and unguent-making ”’ (Edd.). We may add that in…
Read the full entry →μύρον (muron) — ointment.
μύρον [ῠ], τό,
sweet oil, unguent, perfume, [Refs 7th c.BC+]; mixed with wine, [Refs 2nd c.AD+]; various kinds in [Refs 1st c.AD+]; μ. Μενδήσιον, ἠθητόν, [Refs 3rd c.BC+] sweet oil on lentils, i.e. 'a jewel of gold in a swine's snout', [Refs 5th c.BC+]
2. place where unguents were sold, perfume-market, τὰ μειράκια.. τἀν τῷ μ. [Refs 5th c.BC+]
3. metaphorically, anything graceful or charming, [Refs]
μύρον
muron
probably of foreign origin (compare 4753, 4666); "myrrh", i.e. (by
implication) perfumed oil:--ointment.
see HEBREW for 04753
see GREEK for 04666
μύρον, ου, τό
n.n.
anointing-oil, ointment
μύρον μύ^ρον, ου, τό, sweet juice extracted form plants, sweet-oil, unguent, balsam, Hdt., etc.
a place where unguents were sold, the perfume-market, Ar.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
mur:
(1) (mor or mowr; Arabic murr]): This substance is mentioned as valuable for its perfume (Ps 45:8; Pr 7:17; So 3:6; 4:14), and as one of the constituents of the holy incense (Ex 30:23; see also So 4:6; 5:1,5,13). Mor is generally identified with the "myrrh" of commerce, the dried gum of a species of balsam (Balsamodendron myrrha). This is a stunted tree growing in Arabia, having a light-gray bark; the gum resin exudes in small tear-like drops which dry to a rich brown or reddish-yellow, brittle substance, with a faint though agreeable smell and a warm, bitter taste. It is still used as medicine (
Myrrh
Heb. mor. (1.) First mentioned as a principal ingredient in the holy anointing oil (Ex. 30:23). It formed part of the gifts brought by the wise men from the east, who came to worship the infant Jesus (Matt. 2:11). It was used in embalming (John 19:39), also as a perfume (Esther 2:12; Ps. 45:8; Prov. 7:17). It was a custom of the Jews to give those who were condemned to death by crucifixion “wine mingled with myrrh” to produce insensibility. This drugged wine was probably partaken of by the two malefactors, but when the Roman soldiers pressed it upon Jesus “he…
This substance is mentioned in (Exodus 30:23) as one of the ingredients of the "oil of holy ointment:" in (Esther 2:12) as one of the substances used in the purification of women; in (Psalms 45:8; Proverbs 7:17) and in several passages in Canticles, as a perfume. The Greek occurs in (Matthew 2:11) among the gifts brought by the wise men to the infant Jesus and in (Mark 15:23) it is said that "wine mingled with myrrh" was offered to but refused by, our Lord on the cross. Myrrh was also used for embalming. See John 19;39 and Herod. ii. 86. The Balsamodendron myrrha…
A precious gum yielded by a tree common in Africa and Arabia, which is about eight or nine feet high; its wood hard, and its trunk thorny. It was of several kinds, and various degrees of excellence. The best was an ingredient in the holy ointment, Ex 30:23. It was also employed in perfumes, Es 2:12 Ps 45:8 So 4:6 5:5,13; and in embalming, to preserve the body from corruption, Joh 19:39. The magi, who came from the East to worship Christ, offered him myrrh, Mt 2:11.
15 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 14 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 9 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.
„λάβε σεαυτῷ ἡδύσματα, στακτήν, ὄνυχα καὶ χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ, ἴσον ἴσῳ, καὶ ποιήσουσιν αὐτὸ θυμίαμα μύρον, μυρεψοῦ ἔργον συνθέσεως καθαρᾶς, ἔργον ἅγιον“ (Exod.
πεισθεὶς Ἰάκωβος παρεδίδου τὸν Βενιαμὶν καὶ τὴν τιμὴν τοῦ σίτου διπλασίονα τῶν τε παρὰ τοῖς Χαναναίοις γεννωμένων τό τε τῆς βαλάνου μύρον καὶ στακτὴν τερέβινθόν τε καὶ μέλι δωρεὰς Ἰωσήπῳ κομίζειν.
Διὰ τοῦτο μύρον ἔλαβεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ὁ κύριος, ἵνα πνέῃ τῇ ἐκκλησίᾳ ἀφθαρσίαν, μὴ ἀλείφεσθε δυσωδίαν τῆς διδασκαλίας τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, μὴ αἰχμαλωτίσῃ ὑμᾶς ἐκ τοῦ προκειμένου ζῆν.
διὰ τὸ μέγεθος τῆς ὁδοῦ. ὧδε γὰρ ἱμάτια καλὰ καὶ ἔβενος καὶ πινάρια καὶ μύρα ἀνάγεται εὐπόρως. διὸ ἐρωτῶ σε τὴν κυρίαν μου … … χως καὶ ἱλαρῶς εὐφραίνεσθαι.
πρων γάλον διὰ … φαλος κάνδυλος … μα … ιαν σων ις … μύρον αὐλητήν
ὑγροῦ λίτρον ξηρᾶς ὀβολ ιϛ ἀλιχευτρίδος σιλελια ἀποσφηνομα … βίβλους ὀβολ β ἰρια ξηρομύρου μύρου Κοπρῆτος ὀστοινα
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
λίβανος refers to the frankincense-tree and the incense derived from it. This word is of foreign origin and appears in various contexts, including references in the New Testament such as Matthew 2:11 and Revelation 18:13. It is noted for its use in sacrifices and as a valuable aromatic substance.
λίβανος, -ου, 6, (more rarely ἡ [cf. Lob. u. 1.1); aL the frankincense-tree (Pind., Hdt., Soph., Eur., Theophr., al.). 2. frankincense (Hebr. 7937; Lev. ii. 1 sq.; 16; Is. lx. 6, ete.): Mt. ii. 11; Rev. xviii. 13; (Soph., ΤΠ πος al.). Cf. Lob. ad ey p- 187; iVancek, Fremdworter, 5. v. On frankincense see esp. Birdwood in the Bible Educator, i. 328 sqq. 374 sqq.]
λίβανος. In a list of articles for a sacrifice, P Oxy IX. 12111 (ii/A.D.), are included ἔλεον, μέλι, γάλα, πᾶν ἄρωμα χωρὶς λιβάνου, ‘‘oil, honey, milk, every spice except frankincense” : cf. P Leid W** (ii/iii A.D.) κασία, λίβανος, ζμύρνα, the illiterate P Ryl II. 2424* (iii/A.p.) ἠὰν ἧς ἀδυναατες πέμψε μοι ἀκάνθινεν χυλέν, πέμψεν μοι AdBavoy, ‘if you are unable to send me acacia-juice, please send me incense”’ (Edd.), and the Pergamum inscr. Cagnat IV. 3536.18 πόπανον (a round sacrificial cake) kal λίβανον καὶ λύχνους τῶι Σεβαστῶι. The adj. λιβάνινος occurs in P Oxy I. rig (ii/iii A.D.) δερματικομαφόρτιν λιβάνινον, ‘‘a casket (?) of
λίβανος (libanos) — frankincense.
λίβᾰνος [ῐ], ὁ,
frankincense-tree, Boswellia Carterii, [Refs 5th c.BC+]
II. ={λιβανωτός}, frankincense, in which sense it is feminine in [Refs 7th c.BC+]
λίβανος
libanos
of foreign origin (3828); the incense-tree, i.e. (by implication)
incense itself:--frankincense.
see HEBREW for 03828
λίβανος, ου, ὁ
n.m.
incense
λίβανος libanos 2x
arbor thurifera, the tree producing frankincense, growing in Arabia and Mount Lebanon; in NT frankincense, the transparent gum that distils from incisions in the tree, Mt. 2:11; Rev. 18:13*
λίβανος λί^βα^νος, ὁ, the frankincense-tree, producing λιβανωτός, Hdt., etc.
= λιβανωτός, in which sense it is fem., Eur., etc.
A foreign word.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
frants'-in-sens (lebhonah, from root meaning "whiteness," referring to the milky color of the fresh juice: Ex 30:34; Le 2:1 f,15 f; 5:11; 6:15; 24:7; Nu 5:15; 1Ch 9:29; Ne 13:5,9; So 3:6; 4:6,14; Isa 43:23; 60:6; 66:3; Jer 6:20; 17:26; 41:5; translated in the last six references "incense" in the King James Version, but correctly in the Revised Version (British and American); libanos: Mt 2:11;
Frankincense
(Heb. lebonah; Gr. libanos, i.e., “white”), an odorous resin imported from Arabia (Isa. 60:6; Jer. 6:20), yet also growing in Palestine (Cant. 4:14). It was one of the ingredients in the perfume of the sanctuary (Ex. 30:34), and was used as an accompaniment of the meat-offering (Lev. 2:1, 16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Mal. 1:11; Cant. 1:3) and an emblem of prayer (Ps.…
a vegetable resin, brittle, glittering, and of a bitter taste, used for the purpose of sacrificial fumigation. (Exodus 30:34-36) It was called frank because of the freeness with which, when burned, it gives forth its odor. It burns for a long time, with a steady flame. It is obtained by successive incisions in the bark of a tree called Arbor thuris . The first incision yields the purest and whitest resin, while the product of the after incisions is spotted with yellow, and loses its whiteness altogether as it becomes old. The Hebrews imported their frankincense from Arabia, (Isaiah 60:6; Jeremiah 6:20) and more particularly from Saba; but it is remarkable that at present the Arabian libanum or olibanum is a very inferior kind, and that the finest frankincense imported into Turkey…
See INCENSE.
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← 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 14 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.
„λάβε σεαυτῷ ἡδύσματα, στακτήν, ὄνυχα καὶ χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ, ἴσον ἴσῳ, καὶ ποιήσουσιν αὐτὸ θυμίαμα μύρον, μυρεψοῦ ἔργον συνθέσεως καθαρᾶς, ἔργον ἅγιον“ (Exod.
Μωυσέος δὲ ταῦτʼ εἰπόντος τὸ πλῆθος αὐτὸν τιμαῖς ἀμείβεται, καὶ κατασκόπους αἱρεῖται δώδεκα τῶν γνωριμωτάτων ἐξ ἑκάστης φυλῆς ἕνα, οἳ διεξελθόντες ἀπὸ τῶν πρὸς Αἰγύπτῳ τὴν Χαναναίαν ἅπασαν ἐπί τε Ἀμάθην πόλιν καὶ Λίβανον ἀφικνοῦνται τὸ ὄρος, καὶ τήν…
στατῆρα ἀλλάξιμον πέμψον ἵνα ἀποδῶ, καὶ τὸ καλαμάριoν ἐπεὶ ἀλλότριόν ἐστιν. συγγνώσει, οὐκ ἔχω λίβανον, Σερτορίου ἐστίν. ἄσπασαι Ἀντώνιν καὶ Κλήμην. ἂν ὑπάγῃς γράψον μοι. Τυβι κθ.
Λιβανὸς Σαραπάμμωνι τῷ φιλτάτῳ πολλὰ χαίρειν καὶ τὸ προσκύνημά σου ποιῶ παρὰ τῇ κυρείᾳ Ἴσιδι
τοῖς ἐνθάδε θεοῖς. καλῶς ποιήσας, ἐὰν ᾖς ἀδύνατος πέμψαι μοι ἀκάνθινον χυλόν, πέμψον μοι λίβανον αὐτοῦ τὰ νῦν διὰ τοῦ ἀναδιδοῦντός σοι τὴν ἐπιστολὴν ὡς εἰδὼς ὅτι εἰς τὸ
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 οἶνος (i.e., *oinos*) means "wine" and is used both literally and metaphorically in various contexts. It appears frequently in the New Testament, often referring to the beverage itself or symbolically to represent concepts like joy or judgment. The lexicons note its use in the Septuagint and classical literature, and it can also refer to fermented drinks made from other ingredients, such as barley.
οἶνος, -ov, ὁ, [fr. Hom. down], Sept. for 7), also for WITT (must, new wine), ὍΤΙ, ete.; wine; a. prop.: Mt. ix. 17; [xxvii. 34 Ltxt.T Tr WH]; Mk. xv. 23; 11.1.15; Jn. 11. 8; Ro. xiv. 21; Eph.v.18; 1 Tim. v. 23; Rey. xvii. 2, ete.; οἴνῳ προσέχειν, 1 Tim. iii. 8; δουλεύειν, Tit. ii. 3. b. metaph.: οἶνος τοῦ θυμοῦ (see 9 ? , “ OK TANMEPOS
οἶνος. It is hardly necessary to illustrate this common word, but we may note οἶνος καινός in Ostr 1142 (beginning of iii/ A.D.) as the antithesis to οἶνος παλαιός in 7. 1129, not νέος as in [Lk] 58%. See also P Lond 11135? cited s.v. ὅδοιπορέω. For the dim. οἰνάριον cf. P Eleph 135 (B.c. 223-2) (= Witkowski?, p. 43) περὶ δὲ τοῦ oivaplov ΤΤραξιάδης οὔπω εἰσελήλυθεν ἐξ ἀγροῦ, P Oxy XIV. 16725 (A.D. 37-41) πολλὰ λέα οἰνάρια, ‘‘a quantity of quite thin wine,” and P Grenf II. 773° (iii/iv A.D.) (= Selections, p. 122), where provision is made that the man who is conveying a dead body for burial shall be entertained—ev ψωμίοις kal [οἰ]ναρίῳ καὶ ἐλαίῳ, ‘with delicacies and thin wine and olive-oil.’’ Οἰνηγία, ‘‘conveyance of wine,” is found in P Oxy XIV. 1651° (iii/A.D.), and the corresponding adj. οἰνηγός (not in LS) in PSI VI. 568? (B.c. 253-2): cf. οἰνικός in 20. 715! (A.D. 92), with the…
Read the full entry →οἶνος (oinos) — wine.
οἶνος, ὁ,
wine, μέλας οἶ. (compare οἶνοψ) [Refs 8th c.BC+] over one's cups, [Refs 5th c.BC+]: also in plural, ἡ ἐν τοῖς οἴ. διατριβή [Refs 5th c.BC+] wines, X.[same place], [Refs 5th c.BC+]; οἶνος δωδεκάδραχμος wine at [Refs 4th c.BC+]; οἶνος καὶ ἀλάθεα (see. ἀλήθεια), in vino veritas, [Refs 7th c.BC+]; οἴνῳ τὸν οἶ. ἐξελαύνειν 'to take a hair of the dog that bit you', [Refs 5th c.BC+]; especially with names of places, Θάσιος, Χῖος, etc., [Refs 4th c.BC+]: resin was used as a preservative, πισσίτης οἶ. [Refs 1st c.AD+]
2. fermented juice of other kinds, οἶνος ἐκ κριθέων πεποιημένος barley wine, a kind of beer, [Refs 5th c.BC+]; οἶ. φοινικήϊος palm-wine, [Refs]; lotus-wine, [Refs]; from which drinks grape-wine (οἶ.…
οἶνος
oinos
a primary word (or perhaps of Hebrew origin (3196)); "wine" (literally
or figuratively):--wine.
see HEBREW for 03196
οἶνος, ου, ὁ
n.m.
wine
οἶνος οἶνος, ὁ, Lat. vinum, wine, Hom., etc.; παρ᾽ οἴνῳ over one's wine, Lat. inter pocula, Soph.; οἶνος ἐκ κριθῶν barley- wine, a kind of beer, Hdt.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
34 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 34 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 124 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ταύτῃ χρῆται ὁ Νῶε γυμνούμενος, ὅταν πίῃ τοῦ οἴνου·
Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπʼ ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθʼ ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν.
ὡσαύτως κεράμιον οἴνου ἡ ἐλαίου ἀνοίξας, τὴν ἀπαρχὴν λαβὼν δὸς τοῖς προφήταις:
δ αἳ πυροῦ κ ϛ μα … πυροῦ … γ, λοιπὸν πυροῦ γ 𐅵, οἴνου κεράμια … πυροῦ γ γίνονται πυροῦ ϛ 𐅵, τ … ολ … εισονφαι, λοιπὸν
Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἐδάνεισεν Ναομσῆσις Σπεμμίνιος Περσίνη Ψενθώτηι Ἀλύκιος Πέρσῃ τῆς ἐπιγονῆς οἴνου κεράμια ὀκτὼ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω τῇ Ναομσήσι ἐν μηνὶ Ἐπεὶφ λ
ἐκ Παθύρεως Ψεμμενχῆι Νεχούθου τοῦ Πβούκιος Πέρσηι τῆς ἐπιγονῆς τῶν ἐκ τῆς αὐτῆς Παθύρεως οἴνου κεράμια ἓξ ἄτοκα. τὸ δὲ δάνειον τοῦτο ἀποδότω Ψεμμενχῆς Πετεαρσεμθεῖ ἐν μηνὶ Μεσορὴ τοῦ
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 ἔλαιον (i.e., *elaion*) means olive oil. It is used in various contexts, such as for lamps, healing, and anointing at feasts. The New Testament references include Matthew 25:3, 4, 8, Mark 6:13, and Luke 10:34. Some entries note distinctions between ἔλαιον and other terms for ointment, suggesting a nuanced understanding of oil in ancient texts.
Some have denied that the O. T. knows of any distinction between ‘oil’ and ‘ointment;’ and this on the very insufficient grounds that the Septuagint renders }2W sometimes by μύρον (Prov. xxvii. 9; Cant. i.3; Isai. xxxix. 2; Am. vi. 6); though more frequently, indeed times out of number, by ἔλαιον. But how often in a single word of one language are latent two of another; especially when that other abounds, as does Greek compared with Hebrew, in finer distinctions, in a more subtle notation of meanings ; παροιμία and παραβολή furnish a well-known example of this, both lying in the Hebrew Syn ; and this duplicity of meaning it is the part of a well-skilled translator to evoke. Nay the thing itself, the μύρον (=‘ unguentum’), so naturally grew out of the ἔλαιον (=‘oleum’), having oil for its base, with only the addition of spice or scent or other aromatic ingredients,—Clement of Alexandria…
Read the full entry →ἔλαιον, -ov, τό, [fr. Hom. down], Sept. chiefly for jaw, also for 17737; olive-oil: used for feeding lamps, Mt. xxv. 3 sq. 8; for healing the sick, Mk. vi. 13; Lk. x. 34; Jas. v.14; for anointing the head and body at feasts (Athen. 15, c. 11) [ef. s. v. μύρον], Lk. vii. 46; Heb. i. 9 (on which pass. see ἀγαλλίασις) ; mentioned among articles of commerce. Lk. xvi. 6; Rev. vi. 6; xviii. 13. Cf. Win. RWB. s. v. Oel; Furrer in Schenkel iv. 354, Schnedermann, Die bibl. Symbolik des Oelbaumes u. d. Oeles, in the Zeitschr. f. ἃ. luth. Theol. for 1874, p. 4 sqq-; [B. Ὁ. s. v. Oil, Π. 4; and Mey. ed. Weiss on Mk. vi. 13].
ἔλαιον. For ἔ. = ‘‘olive-oil,’’ it is sufficient to cite P Par 434 (B.C. 154) καλῶς ποιήσεις ἀποστεῖλαί por ἡμίχουν ἐλαίου, P Oxy I. 91" (receipt of wages for nursing—a.D. 187) ὑπὲρ τροφείων καὶ ἐλαίου Kal ἱματισμοῦ, P Grenf II. 7738 (iii/iv A.D.) (= Selections, p. 122) where arrangements are made that a man conveying a dead body should be entertained ἐν ψωμίοις kal [οἰ]ναρίῳ καὶ ἐλαίῳ, and the Christian letter P Heid 651 (iv/a.p.) (= Selections, p. 127) καταξίωσον δέξεσθαι τὸ μικρὸν ἐλέου διὰ τοῦ ἀδελφοῦ ἡμῶν Mayapiov. The word is used = “olive-tree’’ in P Petr I. 297 (ili/B.C.) τὸ δὲ ἔλαιον δέδωκεν χοῦς ς. For ἐλαιοκάπηλος, see PSI IV. 372° (B.c. 250-49), and for ἐλαιουργεῖον, 22. 4385…
Read the full entry →ἔλαιον (elaion) — olive oil.
ἔλαιον, τό,
(ἐλαία) olive-oil, in [Refs 8th c.BC+] mostly anointing-oil, used after the bath, λοεσσαμένω καὶ ἀλειψαμένω λίπ᾽ ἐλαίῳ [Refs 8th c.BC+]; before wrestling and other gymnastic exercises, πωλησεῦντι τὸ ἔ. εἰς τὸ γυμνάσιον [Refs]; ἔ. θεῖναι to provide oil at the baths, [Refs] (a); ἐλαίῳ πῦρ κατας βεννύναι [Refs 2nd c.AD+]; εὐῶδες ἔ. [Refs 8th c.BC+]; ῥοδόεν (rose-scented) [Refs 8th c.BC+]; ἔ. λευκον[Refs 4th c.BC+]
II. any oily substance, ἔ. χήνειον [Refs 5th c.BC+]; κίκινον, ἀμυγδάλινον ἔ., etc., [Refs 1st c.AD+]; ἔ. ἀπὸ σελαχῶν, like our 'cod-liver oil', [Refs 4th c.BC+]; ἔ. ἀπὸ γάλακτος butter, [Refs 4th c.BC+]
ἔλαιον
elaion
neuter of the same as 1636; olive oil:--oil.
see GREEK for 1636
ἔλαιον, ου, τό
n.n.
olive oil
ἔλαιον ἔλαιον, ου, τό, ἐλαία olive-oil, Lat. oleum, olivum, Hom.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
11 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 11 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 130 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.
ταῦτα δὲ ψυχῆς τροφαὶ κυρίως εἰσὶ τῆς θηλάζειν ἱκανῆς, ὡς ὁ νομοθέτης φησί, „μέλι ἐκ πέτρας καὶ ἔλαιον ἐκ στερεᾶς πέτρας“ (ibid.), πέτραν τὴν στερεὰν καὶ ἀδιάκοπον ἐμφαίνων σοφίαν θεοῦ, τὴν τροφὸν καὶ τιθηνοκόμον καὶ κουροτρόφον τῶν ἀφθάρτου διαίτης…
σμύρνης ἐπιλέκτου σίκλους πεντακοσίους καὶ ἴρεως ἴσους, κινναμώμου δὲ καὶ καλάμου, ἔστι δὲ καὶ τοῦτο εἶδος θυμιάματος, ἡμίσειαν τῶν πρότερον ὁλκὴν κεκομμένα δεύειν ἐκέλευσεν, ἐλαίου τε ἐλαΐνου εἴν, μέτρον δʼ ἐστὶ τοῦτο ἐπιχώριον δύο χόας Ἀττικοὺς…
Παιδεύσει με γάρ, φησίν, δίκαιος ἐν ἐλέει καὶ ἐλέγξει με, ἔλαιον δὲ ἁμαρτωλῶν μὴ λιπανάτω τὴν κεφαλήν μου.
r … … γίνεται τὸ ἀνάλωμα εἰς τὸν μῆνα ἐλαίου δραχμὴ α ὀβολοὶ δ δ εἰς βαλανεῖον ὀβολοὶ γ 𐅵 δ εἰς ὀψάριον δραχμαὶ
r ὑπόμνημα Ζήνωνι τῶι πατρὶ παρὰ Κλέωνος. ὃ γίνεταί μοι λαβεῖν ὀψώνιον τοῦ Ἐπεὶφ ἐλαίου καὶ κρέως δραχμαὶ ε ὄψου δραχμαὶ β τριώβολον κίκιος ὀβολοὶ γ 𐅵 δ πλυσίμων
ἔτους λϛ, Χοίαχ κθ. ἐλαίου χόες β, κοτύλαι δ ἀνηλώθη ἕως Τῦβι ιϛ ἡμερῶν ιη.
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
σεμίδαλις is a feminine noun meaning the finest wheaten flour. It appears in the New Testament only in Revelation 18:13. The word is often used in the Septuagint and has connections to various ancient languages, suggesting a Mediterranean origin.
σεμίδαλις, acc. -cv, ἡ, the finest wheaten flour: Rev. xviii. 13. (Hippocr., Arstph., Joseph., al.; Sept. often for nj.)
σεμίδαλις, frequent in the LXX but in the NT confined to Rev 1813 = “fine wheaten flour” (cf. Pliny HV xiii. 21 “ similago ex tritico fit laudatissimo ἢ: cf. P Oxy IV. 7368? (c. A.D. 1) σεμιδάρεως (1. σεμιδάλεως) ξηρᾶς (ἡμιωβέλιον), BGU IV. τοῦ715 (A.D. 102) σεμιδάλεω(ς) ἀρτάβας τρεῖ[ς, and P Lond 190% (list of provisions—iii/A.D. ?) (= II. p. 255) σ[εμίδαλιν. For σεμιδαλίτης ἄρτος, “fine wheaten bread,” see P Petr III. 61 (g)® (iii/B.c.). Apparently σεμίδαλις, with Lat. simila of the same meaning, is borrowed from some Mediterranean tongue (Boisacq p. 859).
σεμίδαλις (semidalis) — fine flour.
σεμίδᾱλις [ῐ], εως
or ιος (εος in [Refs 4th c.BC+], ἡ, the finest wheaten flour, [Refs 5th c.BC+], Acut.(Sp.)[NT+5th c.BC+]; σεμιδάρεως is an error in [Refs 1st c.AD+]:—hence σεμῐδᾱλίτης [ῑ] ἄρτος, ὁ, bread made of σεμίδαλις, [Refs 5th c.BC+]:—also σεμιδάλιν (={-ιον}), τό, [Refs 3rd c.AD+] (Cf. Assyr. samīdu, Aramaic semīdā in same sense.)
σεμίδαλις
semidalis
probably of foreign origin; fine wheaten flour:--fine flour.
σεμίδαλις, εως, ἡ
n.f.
the finest wheaten flour
σεμίδαλις semidalis 1x
the finest flour, Rev. 18:13*
σεμίδαλις σεμίδα_λις, ιος, ἡ, the finest wheaten flour, Lat. simila, similago, Ar.
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
flour.
See BREAD; FOOD.
Flour
Grain reduced to the form of meal is spoken of in the time of Abraham (Gen. 18:6). As baking was a daily necessity, grain was also ground daily at the mills (Jer. 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven (Ex. 12:34) was added and sometimes omitted (Gen. 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven.
Fine flour was offered by the poor as a sin-offering (Lev. 5:11-13), and also in connection with other sacrifices (Num. 15:3-12; 28:7-29).
[BREAD]
→ See BARLEY
→ See BREAD
→ See OFFERING
→ See WHEAT
1 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.
Counted over the 52 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.
ἐὰν δὲ μὴ εὑρίσκῃ ἡ χεὶρ αὐτοῦ ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν, οἴσει τὸ δῶρον τὸ δέκατον οἶφι σεμίδαλιν.
εἰ δέ τις θυσίαν οὐκ ἐπιτελῶν ἐπήνεγκε κατʼ εὐχὴν σεμίδαλιν, ταύτης ἀπαρχὴν μίαν ἐπιβάλλει τῷ βωμῷ δράκα, τὴν δὲ λοιπὴν οἱ ἱερεῖς πρὸς τροφὴν λαμβάνουσιν ἢ ἑψηθεῖσαν, ἐλαίῳ γὰρ συμπεφύραται, ἢ γενομένων ἄρτων.
ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.
β 𐅵 χαλκοῖ 2 λοιπὸν δραχμαὶ 2 ὀβολοὶ β 𐅵 κε σῦκα ἡμιωβέλιον εἰς σεμίδαλιν δραχμὴ 1 χέννια χαλκοῖ 2 κίκι χαλκοῖ 2 γίνεται δραχμὴ 1 ὀβολὸς λοιπὸν δραχμὴ
r … σιο … νομι … πατ … … … ἐκομισάμην τὴν σεμίδαλιν χρηστὴν οὖσαν. παράβαλε εἰς οἶκον μή τινος χρείαν ἔχῃ ἡ μήτηρ μου. ἀσπάζου Παυσειρίωνα
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 σῖτος (sitos) refers to grain, particularly wheat and corn, and can also denote food made from grain, such as bread. It appears in various New Testament verses, including Matthew and Mark, where it emphasizes the agricultural context. The term has a broader application to food in general, contrasting with meat, and is sometimes used in legal contexts regarding grain distribution.
σῖτος, -ov, 6, [of uncertain origin; cf. Vanicek, Fremdworter, s. v.], fr. Hom. down, Sept. chiefly for 127 wheat, corn: Mt. iii. 12; xiii. 25, 29 sq.; Mk. iv. 28; Lk. iii. 17: oKaviaricos (xii. 18 WH Trtxt.]; xvi. 7; xxii. 31; Jn. xii. 24; Acuw xxvii. 88; 1 Co. xv. 37; Rev. vi.6; xviii. 13; plur. ra σῖτα (cf. W. 63 (62)), Acts vii. 12 Rec., and often in Sept.
σῖτος, “corn”: cf. P Cairo Zen I. σθοοιῦ (B.c. 273) τοῦτο δ᾽ ἐστὶν ἡ τιμὴ τοῦ βασιλικοῦ σίτου, 7d. 590042 (B.C. 259 Ὁ) ἀπὸ τοῦ σιτοποιηθέντος σίτου, zi. 590498 (B.C. 257) πρὸς τῆι συν]αγῳγῆι τοῦ σίτου, P Cornell 151 (B.c. 256) εἰς τὸν ἑτοιμαϊόμενον σῖτον εἰς τὴν ἑορτὴν κο(τύλη) a, P Lond 4217 (B.c. 168) (=I. p. 30, UPZ i. p. 300, Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, “having come to the last extremity because of the high price of corn,” P Par 59° (B.C. 159) (= UPZi. p. 413) ἠγώρακα σίτου ap(taBas) Β (δραχμῶν) XA, and BGU I. 27} (ii/a-p.) (= Sedections, p. 101) ὥστε ἕως σήμερον μηδέν᾽ ἀπολελύσθαι τῶν μετὰ σίτου, “so that up till to-day no one of us in the corn service has been let go” (on this letter see W. M. Ramsay in Hastings’ DB vy. p. 381). In the Byzantine Aphrodito papyri otros is several times distinguished from kpt@q, and means especially “‘wheat,” cf.…
Read the full entry →σῖτος (sitos) — grain.
σῖτος, ὁ,
irregular plural σῖτα, τά, [Refs 6th c.BC+]:— grain, comprehending both wheat (πυρός) and barley (κριθή), ἐν [Ἰθάκῃ] σ. ἀθέσφατος ἐν δέ τε οἶνος γίγνεται [Refs 8th c.BC+]; περὶ σίτου ἐκβολήν about the shooting of the corn into ear, [Refs 5th c.BC+]; τοῦ σ. ἀκμάζοντος at its ripening, [Refs 5th c.BC+]; σ. ἀληλεσμένος or -εμένος ground corn, [Refs 5th c.BC+]; σίτου εἰσαγωγή, ἐξαγωγή, [Refs 5th c.BC+]; comprehending πυρός, κριθή, ὄλυρα, and φακός, [Refs 2nd c.BC+]; περὶ τοῦ σ. καὶ τοῦ σησάμου [Refs 3rd c.BC+]; ὁ σ. καὶ τὰ λάχανα as examples of πόα, [Refs 4th c.BC+]
Read the full entry →σῖτος σιτίον
sitos
sita see'-tah
of uncertain derivation; grain, especially wheat:--corn, wheat.
σῖτος, ου, ὁ
n.m. & n.n.
wheat, grain
σῖτος σῖτος, ηετερογ. πλ. σῖτα, ων, τά, corn, grain, comprehending both wheat (πυρός) and barley (κριθή), Od., Thuc.; ς. ἀληλεσμένος ground corn, Hdt., Thuc.
food made from grain, bread, as opp. to flesh-meat, Od., Hdt.; σῖτον ἔδοντες, a general epith. of men as opp. to beasts, Od.; hence of savages, who eat flesh only, οὐδέ τι σῖτον ἤσθιον Hes.
in wider sense, meat, as opp. to drink, σῖτος ἠδὲ ποτής Hom.; σῖτα καὶ ποτά Hdt., etc.
rarely of beasts, food, fodder, Hes., Eur.
in attic Law, the public allowance of grain made to widows and orphans, Dem.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
hwet
((1) chiTTah, the specific word for wheat (Ge 30:14; Ex 34:22, etc.), with puros (Judith 3:3; Sirach 39:26);
(2) bar, or bar (Jer 23:28; Joe 2:24; Am 5:11; 8:6); in other passages translated "grain" or "corn";
(3) sitos (Mt 3:12; 13:25,29,30; Lu 3:17; 16:7; 22:31, etc.) (for other words translated occasionally "wheat" in the King James Version see CORN; FOOD)): Wheat, usually the bearded variety, is cultivated all over Palestine, though less so than barley. The great plain of the Hauran is a vast expanse of…
Wheat
One of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Gen. 41:5). The “fat of the kidneys of wheat” (Deut. 32:14), and the “finest of the wheat” (Ps. 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20).
the well-known valuable cereal, cultivated from the earliest times, is first mentioned in ((Genesis 30:14) in the account of Jacob’s sojourn with Laban in Mesopotamia. Egypt in ancient times was celebrated for the growth of its wheat; the best quality was all bearded; and the same varieties existed in ancient as in modern times, among which may be mentioned the seven-eared quality described in Pharaoh’s dream. (Genesis 41:22) Babylonia was also noted for the excellence of its wheat and other cereals. Syria and Palestine produced wheat of fine quality and in large quantities. (Psalms 81:16; 147:14) etc. There appear to be two or three kinds of wheat at present grown in Palestine, the Triticum vulgare , the T. spelta , and…
Is the principal and most valuable kind of grain for the service of man, and is produced in almost every part of the world, Ge 30:14 De 8:8 Jud 6:11 Mt 13:25 1Co 15:37. It is often intended where the word corn is used. See CORN.
The Egyptian wheat, Triticum Compositum, has six or seven ears on one head; so that it presented its usual appearance in this respect in Pharaoh’s dream, Ge 41:5-7. The "meat-offerings" of the Mosaic service, Le 2:1-16, were all made of wheaten flour.
14 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 15 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 57 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.
ἑκατέρα γὰρ τῶν ἰσημεριῶν ἑβδόμῳ γίνεται μηνί, καθ’ ἃς καὶ ἑορτάζειν διείρηται νόμῳ τὰς μεγίστας καὶ δημοτελεστάτας ἑορτάς, ἐπειδήπερ ἀμφοτέραις τὰ ὅσα ἐκ γῆς τελειογονεῖται, ἔαρι μὲν ὁ τοῦ σίτου καρπὸς καὶ τῶν ἄλλων ὅσα σπαρτά, μετοπώρῳ δὲ ὁ τῆς…
ὑπετίθετο καὶ συνεβούλευε φειδὼ τῶν ἀγαθῶν, καὶ μὴ κατὰ περιουσίαν αὐτοῖς χρῆσθαι τοῖς Αἰγυπτίοις ἐπιτρέπειν, ἀλλʼ ὅσα ἂν κατὰ τρυφὴν ἀναλώσωσιν ἐκ περισσοῦ, ταῦτα τηρεῖν εἰς τὸν τῆς ἐνδείας καιρόν, ἀποτίθεσθαί τε παρῄνει λαμβάνοντα τὸν σῖτον παρὰ…
ἐλεύσῃ δὲ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος, ἢ ὥσπερ θημωνιὰ ἅλωνος καθ̓ ὤραν συγκομισθεῖσα.
ἐμβεβληκότας ὅτι τὰ ἐξ ἄλλων ἀνενεχθέντα σύμβολα ὑπὸ σοῦ τὰ πλεῖστά ἐστιν τῶν τιμὰς σίτου ὠφειληκότων. γέγραφα οὖν σοι ὅπως εἰδῆις. τὸν δὲ Ἡρακλείδην νύκτα ἡμέραν ποιούμενος ἀπόστειλον, ἵνα
r ἔτους λϛ, Δίου κβ. ἐλογίσθη Ἰναρῶς Φαμύνιος ναῦλον τῆς Ἴσιος κυβαίας τοῦ καταχθέντος σίτου ἐκ τοῦ Ἀρσινοίτου δραχμὰς ϡξϛ τετρώβολον ὧν ὑπόλογος ἐγδείας ἀρτάβης α δραχμαὶ ε διώβολον
καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ ἀπὸ τιμῆς σίτου ἀρταβῶν ἑκατὸν πεντήκοντα ἐκ δραχμῶν τάλαντα λ, γείνεται χαλκοῦ τάλαντα τριάκοντα. γίνεται τάλαντα λ.
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 κτῆνος (lemma: ktenos) is derived from κτάομαι, meaning possession, particularly of domestic animals. It generally refers to a beast, especially a beast of burden, and is often used in the plural to denote livestock or herds. In the New Testament, it appears in contexts involving animals, such as in Luke 10:34 and Acts 23:24, where it signifies property in animals.
κτῆνος, -ους, τό
(< κτάομαι, hence primarily a possession),
[in LXX chiefly for בְּהֵמָה, Ge 1:25, al., also for מִקְנֶה, צֹנֵא, etc.;]
a beast, (in late Gk. esp.) a beast of burden: Lk 10:34 pl. (as chiefly in cl.), Ac 23:24, Re 18:13; of quadrupeds, as opp. to fishes and birds (cf. Ge 1:25), I Co 15:39.†
κτῆνος, -ous, τό, (fr. κτάομαι; hence prop. a possession, property, esp. in cattle); @ beast, esp. a beast of burden: Lk. x. 34; plur., Acts xxiii. 24; Rev. xviii. 13; it seems to be used for quadrupeds as opp. to fishes and birds in 1 Co. xv. 39; so for M73, Gen. i. 25 sq.; 11. 20. [CE Hom. hymn. 30, 10; of swine in Polyb. 12, 4, 14.]
κτῆνος, mostly in plur. “‘ flocks and herds,” is common, e.g. P Tebt I. 56% (late ii/B.c.) οὐκ ἔχομεν ἕως τῆς τροφῆς τῶν κτηνῶν ἡμῶν, ‘‘ we have not so much as food for our cattle”’ (Edd.), P Ryl 11. 126! (A.p. 28-9) τὰ ἑατοῦ πρόβατα καὶ βοικὰ κτήνη. For the more specialized sense ‘beast of burden,”’ (as in Lk 10%4, Ac 2374) cf. BGU III. 91274 (a.p. 33) τὰ ὀνικὰ κτήνη, P Fay 111° (A.D 95-6) (= Selections, Ρ- 66) ἐργατικὰ κτήνη δέκα, P Oxy XIV. 1756" (c. i/a.D.) ἐὰν τὰ κτήνη ἐξέρχηται ἐπὶ γράστιν (‘green fodder’) πέμψω σοι ἐλαίαν : cf. also Μ. Anton. ν. 11 where κτῆνος, “ἐᾷ domestic animal,” is contrasted with θηρίον, ‘a wild beast.” The adj. κτηνοτρόφος occurs several times in the Faytim papyri and ostraca, e.g. 18(4)? (i/B.c.): cf. LXX Numb 32* where it is applied to…
Read the full entry →κτῆνος (ktēnos) — animal.
κτῆνος, εος, τό,
(κτάομαι) mostly in plural κτήνεα, contraction κτήνη, flocks and herds, [Refs 5th c.BC+]; κ. τὰ δημιοπληθῆ [Refs 4th c.BC+]; of beasts in general, [Refs 1st c.AD+]; opposed to ἄνθρωποι, [Refs 3rd c.AD+]; of swine, [Refs 2nd c.BC+]
2. in singular, a single beast, as an ox or sheep, [Refs 5th c.BC+]; horse or mule for riding, [NT]; of a domestic animal, opposed to θηρίον, [Refs 2nd c.AD+]
κτῆνος
ktenos
from 2932; property, i.e. (specially) a domestic animal:--beast.
see GREEK for 2932
κτῆνος, ους, τό
n.n.
a beast of burden
κτῆνος ktēnos 4x
pr. property, generally used in the plural, τὰ κτήνη; property in animals; a beast of burden, domesticated animal, Lk. 10:34; Acts 23:24; beasts, cattle, 1 Cor. 15:39; Rev. 18:13*
κτῆνος κτῆνος, εος, κτάομαι flocks and herds, which in ancient times constituted wealth, Hhymn., Hdt.
in sg. a single beast, as an ox or sheep, Hdt., Xen.: a beast for riding, Lat. jumentum, NTest.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
kat'-'-l (behemah, "a dumb beast"; miqneh, "a possession" from qanah, "to acquire" (compare Arabic qana', "to acquire," and Greek kienos, "beast," and plural ktenea, "flocks," from ktaomai, "to acquire," flocks being both with the Homeric peoples and with the patriarchs an important form of property; compare English "fee"); tso'n "small cattle," "sheep" or goats (compare Arabic da'n, "sheep"); seh, a single sheep or goat (compare Arabic shah); mela'khah, "property," from la'akh, "to minister" (compare Arabic malakah and mulk, "property," from malak, "to possess"); meri' "fatling" (1Ki 19); thremma (Joh 4:12), "cattle," i.e. "that which is nourished," from trepho, "to nourish"; baqar, "kine," "oxen" (compare Arabic baqar, "cattle"); shor, tor (Da 4:25), tauros (
Cattle
Abounded in the Holy Land. To the rearing and management of them the inhabitants chiefly devoted themselves (Deut. 8:13; 12:21; 1 Sam. 11:5; 12:3; Ps. 144:14; Jer. 3:24). They may be classified as,
(1.) Neat cattle. Many hundreds of these were yearly consumed in sacrifices or used for food. The finest herds were found in Bashan, beyond Jordan (Num. 32:4). Large herds also pastured on the wide fertile plains of Sharon. They were yoked to the plough (1 Kings 19:19), and were employed for carrying burdens (1 Chr.…
[BULL, BULLOCK].
4 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 170 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.
ἐξαγαγέτω ἡ γῆ κτήνη καὶ θηρία καὶ ἑρπετὰ καθ’ ἕκαστον γένος (Gen.
πολὺς γὰρ ὁ ἄργυρός τε καὶ χρυσὸς ἐγκατελήφθη ἐν τῷ στρατοπέδῳ καὶ σκεύη χαλκᾶ, οἷς ἐχρῶντο περὶ τὴν δίαιταν, πολὺ δὲ ἐπίσημον πλῆθος ἑκατέρων ὅσα τε ὑφαντὰ καὶ κόσμοι περὶ τὰς ὁπλίσεις ἥ τε ἄλλη θεραπεία καὶ κατασκευὴ ἐκείνων λεία τε παντοία κτηνῶν…
καὶ προσέβην μικρόν, ἀδελφοί, καὶ ἰδού, βλέπω κονιορτὸν ὡς εἰς τὸν οὐρανὸν καὶ ἠρξάμην λέγειν ἐν ἐμαυτῷ: Μήποτε κτήνη ἔρχονται καὶ κονιορτὸν ἐγείρουσιν;
τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν προσεπικτήσωμαι Ταθώτηι Ἁρυώτου Περσίνῃ ᾗ σύνειμι γυναικὶ κατὰ νόμους, πλὴν στρώματος
ἔτος πυρῶι, τῷ δὲ ἐσχάτωι ἔτει χόρτωι εἰς κατάβρωσιν καὶ κοίτην προβάτων ἢ βοϊκῶν κτηνῶν καὶ μὴ ἐξέστω αὐτῷ ἐκλιπεῖν τὴν μίσθωσιν ἐντὸς τοῦ χρόνου μηδὲ τῷ Κάστορι ἑτέροις
δεδαπανηκέναι τῷ αὐτῷ ε ἔτει ἐπικοπῆς καλωλακάνθης ἐργάταις ε δραχμὰς ε ὑποσχισμοῦ πρώτου ταυρικῶν κτηνῶν ἐργάταις ε δραχμὰς ε χωματισμοῦ καὶ λιμνασμοῦ ἐργάταις β δραχμ … κατασπορᾶς σπειρόντων βοικῶν
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
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
πρόβατον refers to a sheep, derived from the notion of something that walks forward. It is used in the New Testament to denote sheep literally and metaphorically, often representing followers of a leader, especially in the context of the Good Shepherd. The term can also imply timidity or laziness when used proverbially. It appears in verses like Matthew 7:15 and Romans 8:36.
πρόβατον, -ου, τό
(< προβαίνω),
[in LXX chiefly for צֹאן, also for שֶׂה, more rarely for כֶּבֶשׂ (כֶּשֶׂב), רָחֵל;]
in Hom., Hdt., cattle, esp. of small cattle, sheep and goats.
In NT, as in Attic writers generally (cf. MM, xxi), a sheep: Mt 7:15, Mk 6:34, al.; πρόβατα σφαγῆς, Ro 8:36(LXX). Metaph. (in cl. of timidity, stupidity or idleness), of the followers of a leader or master, esp. of those who are subject to the care of the Good Shepherd: Mt 10:6 15:24 26:31(LXX), Mk 14:27(LXX), Jo 10:7, 8, 15, 16, 26, 27 21:16, 17 (WH txt., προβάτια),
πρόβατον is used of ‘‘sheep” collectively in such a passage as P Hib I. 3210 (B.c. 246) πρόβατα Xn, (dv) ἔρσίεν)ες ἢ, ἄρνες ty . . . “38 sheep, of whicheizht are rams, 13 lambs . .” Other exx. of the word are P Petr II. 22° (iii/B.c.) Botds(?) ἢ ὑποζύγιον (‘‘ass ’’) ἢ πρόβατον, P Oxy II. 2445 (A.D. 23) πρόβατα τριακόσια εἴκοσι καὶ αἶγας [ἑκατ]ὸν ἑξήκον[τ]α καὶ τοὺς ἐπακολουθ(οῦντας) ἄρνας [κ]αὶ ἐρίφους, P Fay
πρόβατον (probaton) — sheep.
πρόβᾰτον, τό,
frequently in plural πρόβατα (but also in singular, [Refs 5th c.BC+]; irregular dative πρόβασι[Refs 5th c.AD+] — used (among the Ionians and Dorians) of all four-footed cattle, [Refs 5th c.BC+]; of Europa's bull, [Refs 8th c.BC+] generally of cattle, flocks and herds, [Refs 8th c.BC+]; τὰ π. καὶ καρταίποδα [Refs]; opposed to ἄνθρωποι, [Refs 8th c.BC+]; τὰ λεπτὰ τῶν π. small cattle, i.e. sheep and goats, [Refs 4th c.BC+]; so later, π. ἀπὸ τῶν ἀρνῶν καὶ τῶν ἐρίφων λήψεσθε [LXX] almost invariably of sheep, [Refs 5th c.BC+]; so in later Boeotian dialect, [Refs]: generally, animals for slaughter, whether for sacrifices, [Refs 5th c.BC+]; or for food, [Refs 5th c.BC+]
Read the full entry →πρόβατον προβάτιον
probaton
probably neuter of a presumed derivative of 4260; something that walks
forward (a quadruped), i.e. (specially), a sheep (literally or
figuratively):--sheep(-fold).
see GREEK for 4260
πρόβατον, ου, τό
n.n.
a sheep
πρόβατον πρόβα^τον, ου, τό, προβαίνω mostly in pl. πρόβατα, properly, anything that walks forward; in Hom. generally of cattle, flocks and herds; in Hdt. and Pind. also of horses; τὰ λεπτὰ τῶν προβάτων small cattle, i. e. sheep and goats, Hdt.; but in attic always of sheep, Ar., Thuc.
proverb. of stupid, lazy people, πρόβατ᾽ ἄλλως a set of sheep, Ar.; so, προβατίου βίος, i. e. a lazy do-nothing life, id. Ar.
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
40 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 39 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 210 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.
τὰς γοῦν πολυζῴους ἀγέλας προβάτων αἰγῶν βοῶν ἄγει ποιμὴν αἰπόλος βουκόλος, ἄνθρωποι μηδὲ τοῖς σώμασιν ἐρρωμένοι καὶ σφριγῶντες, ὡς ἕνεκα γοῦν εὐεξίας ἐμποιῆσαι τοῖς ἰδοῦσι κατάπληξιν·
Οἱ δὲ χαίροντες οἷς τε ἑώρων καὶ οἷς ἤκουον τοῦ στρατηγοῦ τῆς κατὰ δύναμιν αὐτῶν σπουδῆς οὐκ ἀπελείποντο, ἀλλʼ εἰσέφερον ἄργυρόν τε καὶ χρυσὸν καὶ χαλκὸν ξύλα τε τῆς καλλίστης ὕλης καὶ μηδὲν ὑπὸ τῆς σήψεως παθεῖν δυνάμενα, αἰγείους τε τρίχας καὶ…
γέγραπται γὰρ περὶ αὐτοῦ ἅ μὲν πρὸς τὸν Ἰσραήλ, ἃ δὲ πρὸς ἡμᾶς, λέγει δὲ οὕτως: Ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται διὰ τὰς ἁμαρτίας ἡμῶν: τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν: ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄφωνος ἐναντίον τοῦ…
Ἰάσονι δοῦναι στρῶμα ἢ δραχμὰς λ, οὐκ ἔδωκεν. γραψάτω οὖν Ἀπολλοδώρωι τῶι ἐπὶ τῶν προβάτων δοῦναι ἔρια δραχμῶν λ, ἐγὼ δὲ ἀπέγνωσα ὧδε, ἵνα γένηταί σοι στρῶμα· ἐγὼ δὲ
δ εν … … … εὐκαιρήσης, γράψον ἡμῖν ἵνα παραγενωμ … … λόγον τῶν προβάτων καὶ τὸν χρόνον οὗ … ἔρρωσο. ἔτους λζ, Παχὼνς
ὧν τὸ καθʼ ἓν σήμερον ὑπόκειται τῶν τε ἐγγαίων καὶ κτηνῶν τῆι προκειμένῃ Ταθώτει, πρόβατα μὲν ὀκτὼ βόες δύο καὶ τὰ ἐπεσόμενα τούτοις καὶ οἰκίαν ᾠκοδομημένην καὶ ἐστεγασμένην καὶ
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 ἵππος (i.e., *hippos*) means 'horse' and can also refer to a mare. It appears in various contexts, including the New Testament, where it is used in references to horses in the Book of Revelation. The term can denote not just the animal itself but also aspects of cavalry and chariots in ancient literature.
ἵππος. In P Petr I. 111° a cavalry officer bequeaths to a friend— τὸν ἵππον καὶ τὰ ὅπλα : cf. 16. 121°. See also P Tebt I. 208 (B.C. 95) πορείοις καὶ ἵπποις εἰς Τ]εβτῦνιν, and BGU II. 6651. (i/a.D.) ἀηδῶς δὲ ἔσχον περὶ τοῦ ἵππου. A horse is included in the salutations of P Oxy XIV. 1772? (late iii/a.D.) ἄσπ]ασαι πολλὰ τὴν ἀγαθήν σου σύμβιον Kal ᾿Ιουλίαν καὶ τὸν ἵππον καὶ [Τίβ]εριν. For the fem. = “mare” see P Grenf I. 435 (ii/B-c.) τὴν ἵππον, PSI IV. 3778 (B.C. 250-49) τὰς ἵππους Ὗ ἐπιτόκους παρέξω : but cf. ἐδ. I. 39° (A.D. 148) τυγχάνω ἠγορακέναι ἵπον (1. ἵππον) θήλειαν παρὰ Διοσκύρου, and P Fay 301 (A.D. 167), a contract for the sale of two horses—@ndelas σιτοχρόους (Sof the colour of ripe wheat”). See Mayser G7. p. 261, and on the use of horses in Egypt see P Hamb I. p. 31. Zotc. This subst. in its derived sense of the white iris plant, from whose aromatic root the orris-root of…
Read the full entry →ἵππος (hippos) — horse.
ἵππος, ὁ,
horse, ἡ, mare, most frequently feminine in Poets; in full θήλεες ἵπποι [Refs 8th c.BC+] team of chariot-horses, [Refs 8th c.BC+]: hence, of the chariot itself, ἀφ᾽ ἵπποιιν, ἀφ᾽ ἵππων, from the chariot, [Refs 8th c.BC+]; ἵππων ἐπιβησόμενος intending to mount his chariot, [Refs]; opposed to πεζοί, πλῆτο δὲ πᾶν πεδίον πεζῶν τε καὶ ἵππων [Refs 8th c.BC+]; of riders, νῶθ᾽ ἵππων ἐπιβάντες ἐθύνεον [Refs 8th c.BC+]; frequently of race-horses, ἵ. ἀκαμαντόποδες [Refs 5th c.BC+]., of ships, [Refs 8th c.BC+]
2. the constellation [Refs 4th c.BC+]
3. title of Hecate in the Mithraic cult, [Refs 3rd c.AD+]
4. perhaps an instrument of torture, Latin eculeus, [Refs 1st c.AD+]
ἵππος
hippos
of uncertain affinity; a horse:--horse.
ἵππος, ου, ὁ
n.m.
a horse
ἵππος ἵππος, ὁ, ἡ, a horse, mare, Lat. equus, equa, Hom., etc.:—the pl. ἵπποι in Hom. are the chariot-horses, Il.:—hence ἵπποι is used for the chariot itself, καθ᾽ ἵππων ἅλλεσθαι, ἐξ ἵππων βῆσαι, ἵππων ἐπεβήσετο id. Il.:—the art of riding, though known to Hom., was an uncommon practice, cf. κέλης, κελητίζω,
as Collective Noun, ἵππος, ἡ, horse, cavalry, Lat. equitatus, Hdt., attic; always in sg., as ἵππος χιλίη a thousand horse, Hdt.
ὁ ἵππος ὁ ποτάμιος the hippopotamus, id. Hdt.
in Compos., it expressed anything large or coarse, as in our horsechestnut, horselaugh, v. ἱππόκρημνος, etc.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23 Es 6:8 Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17 50:9 So 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6
17 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 17 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 88 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 μὴν τό γε θυμικώτατον ζῷον ἵππος ῥᾳδίως [ἄγεται] χαλιναγωγηθείς, ἵνα μὴ σκιρτῶν ἀφηνιάζῃ, καὶ τὰ νῶτα κοιλάνας εὖ μάλα πρὸς τὸ εὔεδρον δέχεται τὸν ἔποχον καὶ μετέωρον ἀναβαστάσας ὀξύτατα θεῖ σπουδάζων, εἰς οὓς ἂν ἐπείγηται γίνεσθαι τόπους…
παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδʼ ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν…
τῆι τρίτηι ἥμισυ χοίνικες ἕξ , καὶ ἡμιόνωι τριημιαρτάβια, καὶ ἡμιαρτάβιον, ὅτε ὁ γλαυκὸς ἵππος ἔμενεν ὧδε, ωἴχετο ἔχων Ἀριστόμαχος· τὸ δὲ λοιπὸν ἐν ἐμοὶ καὶ ἀπὸ τρίτης ἀνηλίσκω
ἐν δὲ τοῖς κατὰ τὰς ἀγορὰς καὶ τοῦ … ἐνιαυτοῦ εἰς τὴν κράστιν τῶν ἵππων … ἐλαττουμένων ἡμῶν οὐ μόνον παρὰ τοὺς ἄλλους ἐν τῶι ἐν Πτολεμαΐδι ὑπαίθρωι ἱππεῖς,
ὁμολογοῦμεν ἔχειν παρὰ σοῦ τιμὴν … ἵππου ἄρσενος πυρροῦ … ὑπὲρ τοῦ … … … … προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί
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 ῥέδη (i.e., *rheda*) refers to a chariot or four-wheeled carriage, with origins traced back to Latin and possibly Gallic. It appears in the New Testament in Revelation 18:13. The entries consistently define it as a type of vehicle, with no significant disagreement among the lexicons.
ῥέδη. For the substitution of ε for at in this NT ἅπ. εἰρ. (Rev 1813), = ‘‘a chariot,” cf. Moulton Gy, ii. p. 81. According to Quintilian i. 5. 57 the ῥέδη came from Gaul and was a vehicle with four wheels.
ῥέδα (rheda) — carriage.
ῥαῖδ-α, ἡ,
= Latin rhaeda, [Refs]: genitive plural written ῥεδῶν (variant{ῥαιδῶν}) in [NT]
ῥεδή
rheda
of Latin origin; a rheda, i.e. four-wheeled carriage (wagon for
riding):--chariot.
ῥέδα, ης, ἡ
n.f.
a chariot
ῥέδη rhedē 1x
a carriage with four wheels for travelling, a chariot, Rev. 18:13*
Noun-GPF — Noun · genitive · plural · femininegenitive — of, from, belonging to.
Agrees with anything else marked plural feminine.
N-GPF Part of Speech: Noun Case: Genitive Number: Plural Gender: Feminine
Scripture speaks of two sorts of these: one for princes and generals to ride in, Ge 41:43; the other to break the enemy’s battalions, by rushing in among them, being "chariots of iron," that is, armed with iron scythes or hooks, projecting from the ends of the axle-trees. These made terrible havoc. The Canaanites, whom Joshua engaged at the waters of Meron, had horsemen, and a multitude of chariots, Jos 11:4 Jud 1:19. Sisera, general of Jabin king of Hazor, had nine hundred chariots of iron, Jud 4:3. See LITTER.
- Carriages for travelling, &c
- Carriages used in war
- Wheels of, described
- Bound with traces
- DRAWN BY
. Horses
1 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.
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 σῶμα (lemma: sōma) means 'body' and can refer to both living and dead bodies, as well as the concept of a person or material substance. In the New Testament, it is used to describe the human body, the Church as the body of Christ, and even inanimate objects. The term contrasts with πνεῦμα (spirit) and ψυχή (soul), highlighting its physical nature.
σῶμα, -τος, τό, (appar. fr. σῶς ‘entire’, [but cf. Curtius § 570; al. fr. r. ska, sko, ‘to cover’, ef. Vaniéek p. 1055; Curtius p. 696]), Sept. for “3, "3, etc.; nba3 (a corpse), also for Chald. BW2; α body; and 1. the body both of men and of animals (on the distinction between it and σάρξ see σάρξ, esp. 2 init.; (cf. Dickson, St. Paul's use of ‘ Flesh’ and ‘Spirit’, p. 247 sqq.]); a. as everywh. in Hom. (who calls the living body δέμας) and not infreq. in subseq. Grk. writ., a dead body or corpse: univ. Lk. xvii. 37; of a man, Mt. xiv. 12 RG; (Mk. xv. 45 R G];, Acts ix. 40; plur. Jn. xix. 31; τὸ σ. τινος, Mt. xxvii. 58 sq.; Mk. xv. 43; Lk. xxiii. 52,55; Jn. xix. 38, 40; xx. 12; Jude 9; οὗ the body of an animal offered in sacrifice, plur. Heb. xiii. 11 (Ex. xxix. 14; Num. xix. 3). b. as in Grk. writ. fr. Hesiod down, the living body : —of animals, Jas. iii. 3;—of man: τὸ σῶμα, absol.…
Read the full entry →σῶμα, “ἐᾷ body” (1) properly of the human body (a) cf. P Cairo Zen I. 5903429 (B.c. 257) peta τῆς τοῦ σώματος ὑγιείας, and the common salutation, as in 24. 590369 (B.c. 257), εἰ τῶι τε σώματι Eppwoat καὶ τἄλλα σοι κατὰ γνώμη[ν] ἐστίν, εἴη ἂν ὡς ἡμεῖς θέλομεν. See also BGU IV. 120848 (B.c. 27-26) τὰ δὲ] ἄλλα χαριεῖ τοῦ σώμαί( τος) [ἐπι μείλόμενος) ty’ ὑγιένῃς, ὃ δὴ μέγιστον ἡγοῦμίαι, PSI VII. 8ογ33 (a.p. 280) where a prisoner petitions ἔχειν τὸ σῶμα ἐλεύθερον καὶ ἀνύβριστον, and the magic P Lond 121°89 (jji/A.D.) (=I. p. 103) διαφύλασσέ pov τὸ σῶμα τὴν ψυχὴν ὁλόκληρον. Cf. Aristeas 139 ἁγνοὶ καθεστῶτες κατὰ σῶμα καὶ κατὰ ψυχήν. The tripartite division of I Thess 559 is found in P Oxy VIII. 1161° (iv/a.p.), where the writer (a Christian) prays to our God and the gracious Saviour and His beloved Son, ὅπως οὗτοι πάντες β[ο]ηθήσωσιν ἡμῶν τῷ σώματι, τῇ ψυχῇ, τῴ... πν(εύματι). For the…
Read the full entry →σῶμα (sōma) — body.
σῶμα, ατος, τό
[Refs 4th c.AD+] dative plural σωμάτεσι [Refs 3rd c.BC+], body of man or beast, but in [Refs 8th c.BC+], always dead body, corpse (whereas the living body is δέμας), ὥς τε λέων ἐχάρη μεγάλῳ ἐπὶ σώματι κύρσας [Refs 8th c.BC+]; ς. δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν [Refs 8th c.BC+]; so also in [NT+8th c.BC+]; νεκρὸν σ. [Refs 2nd c.AD+]; μέγιστον σ... σποδου, ={σ. μέγιστον ὃ νῦν σποδός ἐστι}, [Refs 5th c.BC+]
2. the living body, [Refs 8th c.BC+]; γενναῖος τῷ σ. [Refs 5th c.BC+]; εὔρωστος τὸ σ. [Refs 5th c.BC+]; τὸ σ. σῴζειν or -εσθαι save one's life, [Refs 5th c.BC+]; διασῴζειν or -εσθαι[Refs 5th c.BC+]; περὶ τοῦ σ. ἀγωνίζεσθαι for one's life, [Refs 5th c.BC+]; ἔχειν τὸ σ. κακῶς, ὡς βέλτιστα, etc., to be…
σῶμα
soma
from 4982; the body (as a sound whole), used in a very wide
application, literally or figuratively:--bodily, body, slave.
see GREEK for 4982
σῶμα, ατος, τό
n.n.
body, flesh
σῶμα sōma 142x
the body of an animal; a living body, Mt. 5:29, 30; 6:22, 23, 25; Jas. 3:3; a person, individual, 1 Cor. 6:16; a dead body; corpse, carcass, Mt. 14:12; 27:52, 58; Heb. 13:11; the human body considered as the seat and occasion of moral imperfection, as inducing to sin through its appetites and passions, Rom. 7:24; 8:13; genr. a body, a material substance, 1 Cor. 15:37, 38, 40; the substance, reality, as opposed to ἡ σκιά, Col. 2:17; in NT…
Read the full entry →σῶμα σῶμα, ατος, τό, deriv. uncertain the body of a man: in Hom. always the dead body, corpse, carcase, whereas the living body is δέμας.
the living body, Hes., Hdt., attic; τὸ ς. σώζειν or -εσθαι to save one's life, Dem., Thuc.; ἔχειν τὸ ς. κακῶς, ὡς βέλτιστα, to be in a bad, a good state of body, Xen.
body, as opp. to the soul (ψυχή), Plat., etc.; τὰ τοῦ ς. ἔργα bodily labours, Xen.; τὰ εἰς τὸ ς. τιμήματα bodily punishments, Aeschin.
periphr., ἀνθρώπου σῶμα ῀ ἄνθρωπος, Hdt.; esp. in Trag., σῶμα θηρός ῀ ὁ θήρ, Soph., etc.:—often of slaves, ς. αἰχμάλωτα Dem., etc
generally, a body, i. e. any material substance, Plat., etc.
Noun-GPN — Noun · genitive · plural · neutergenitive — of, from, belonging to.
Agrees with anything else marked plural neuter.
N-GPN Part of Speech: Noun Case: Genitive Number: Plural Gender: Neuter
144 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 142 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 50 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.
τοσούτῳ γὰρ τὸ νοητὸν τοῦ ὁρατοῦ λαμπρότερόν τε καὶ αὐγοειδέστερον ὅσῳπερ ἥλιος, οἶμαι, σκότους καὶ ἡμέρα νυκτὸς καὶ [τὰ κριτήρια] νοῦς, ὁ τῆς ὅλης ψυχῆς ἡγεμών, ὀφθαλμῶν σώματος.
οὐκ ἐπὶ νουθεσίᾳ δὲ τὴν κόλασιν ἔλαβεν, ἀλλʼ ἐπʼ αὐξήσει τῆς κακίας, ἡδονὴν μὲν πᾶσαν ἐκπορίζων αὐτοῦ τῷ σώματι, κἂν μεθʼ ὕβρεως τῶν συνόντων δέῃ ταύτην ἔχειν·
διὰ ζῆλος διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Δίρκαι, αἰκίσματα δεινὰ καὶ ἀνόσια παθοῦσαι, ἐπὶ τὸν τῆς πίστεως βέβαιον δρόμον κατήντησαν καὶ ἔλαβον γέρας γενναῖον αἱ ἀσθενεῖς τῷ σώματι.
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα
τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς
ἐγγαίων ὄντων δ ἔν τε τῶι Περιθήβας καὶ Παθυρίτηι, ὁμοίως δὲ καὶ τῶν οἰκετικῶν σωμάτων, ἐν οἷς καὶ ἐπὶ τοῦ Κόχλακος τῆς Ἀραβίας τοῦ δηλουμένου Παθυρίτου νομοῦ μέρους ἡμίσους
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
ψυχή (psuchē) refers to the soul or life principle, often associated with breath and the vital force in living beings. It encompasses the emotional and moral aspects of a person, functioning as the seat of desires and affections. In the New Testament, it appears in various contexts, including references to life, the self, and the spiritual essence of individuals, as seen in verses like Matthew 10:28 and 1 Peter 1:9.
ψυχή, -ῆς, ἡ, (ψύχω, to breathe, blow), fr. Hom. down, Sept. times too many to count for wj, occasionally also for 27 and 339; 1. breath (Lat. anima),i.e. a. the breath of life; the vital force which animates the body and shows itself in breathing: Acts xx. 10; of animals, Rey. viii. 9, (Gen. ix. 4 34.; xxxv. 18; ἐπιστραφήτω ἡ Ψυχὴ τοῦ παιδαρίου, 1 K. xvii. 21); so also in those pass. where, in accordance with the trichotomy or threefold division of human nature by the Greeks, ἡ Ψυχή is distinguished from τὸ πνεῦμα (see πνεῦμα, 2 p. 530" [and reff. 8. v. rv. 5]), 1 Th. v. 23; Heb. iv. 12. b. life: μεριμνᾶν τῇ ψυχῇ, Mt. vi. 25; Lk. xii. 22; τὴν ψυχὴν ἀγαπᾶν, Rev. xii. 11; [μισεῖν, Lk. xiv. 26]; τιθέναι, Jn. x. 11, 15, 17; xiii. 37 sq.; xv. 13; 1 Jn. iii. 16; παραδιδόναι, Acts xv. 26; διδόναι (λύτρον. q. v-), Mt. xx. 28; Mk. x. 45; ζητεῖν τὴν ψυχήν twos (see ζητέω, 1 a.), Mt. ii. 20; Ro.…
Read the full entry →ψυχή (psuchē) — soul.
ψῡχ-ή, ἡ,
life, λύθη ψ. τε μένος τε [Refs 8th c.BC+]; ψυχὰς παρθέμενοι at hazard of their lives, [Refs 8th c.BC+]; λίσσου᾽ ὑπὲρ ψ. καὶ γούνων by your life,[Refs 5th c.BC+] to save their life, [Refs 8th c.BC+]; ὃ ἂν θέλῃ, ψυχῆς ὠνεῖται [θυμός] in exchange for life, [NT+7th c.BC+]; τῆς ἐμῆς ψ. γεγώς[Refs 5th c.BC+]; ποινὴν τῆς Αἰσώπου ψ. satisfaction for the life of [NT+5th c.BC+]; δεῖρον ἄχρις ἡ ψ... ἐπὶ χειλέων λειφθῇ within an inch of his life, [Refs 3rd c.BC+] —the phrase ἐν τῇ χειρὶ τὴν ψ. ἔχοντα taking his life in his hands, is probably falsa lectio in [LXX+4th c.BC+]; of life in animals, [Refs 8th c.BC+]; ἡ φύσις τοιαύτη πάντων ὅσσα ψ. ἔχει Democrit.278; ἐπῴζει καὶ ποιεῖ ψ. ἔχειν (of incubation) [LXX+5th c.BC+]; ἡ ψ. πάσης σαρκὸς αἷμα αὐτοῦ…
Read the full entry →ψυχή
psuche
from 5594; breath, i.e. (by implication) spirit, abstractly or
concretely (the animal sentient principle only; thus distinguished on
the one hand from 4151, which is the rational and immortal soul; and
on the other from 2222, which is mere vitality, even of plants: these
terms thus exactly correspond respectively to the Hebrew 5315, 7307
and 2416):--heart (+ -ily), life, mind, soul, + us, + you.
see GREEK for 5594
see GREEK for 4151
see GREEK for 2222
see HEBREW for 05315
see HEBREW for 07307
see HEBREW for 02416
ψυχή, ῆς, ἡ
n.f.
the soul, life, self
ψυχή psychē 103x
breath; the principle of animal life; the life, Mt. 2:20; 6:25; Mk. 3:4; Lk. 21:19; Jn. 10:11; an inanimate being, 1 Cor. 15:45; a human individual, soul, Acts 2:41; 3:23; 7:14; 27:37; Rom. 13:1; 1 Pet. 3:20; the immaterial soul, Mt. 10:28; 1 Pet. 1:9; 2:11, 25; 4:19; the soul as the seat of religious and moral sentiment,
ψυχή ψυ_χή, ἡ, ψύχω breath, Lat. anima, esp. as the sign of life, the life, spirit, Hom., etc.; ψυχή τε μένος τε ψυχή τε καὶ αἰών, ψυχὴ καὶ θυμός Hom.; τὸν δ᾽ ἔλιπε ψυχή, of one swooning, Il.; ψυχὴν παρθέμενος staking or risking one's life, Od.; so, ἐμὴν ψυχὴν παραβαλλόμενος Il.; περὶ ψυχῆς for one's life, i. e. to save it, Od.; μάχεσθαι, θέειν περὶ ψυχῆς Hom.; τρέχειν περὶ ψυχῆς Hdt.; ὁ περὶ τῆς ψυχῆς ἀγών the struggle is for life and death, Soph.; ποινὴν τῆς Αἰσώπου ψυχῆς ἀνελέσθαι to take revenge for the life of Aesop, Hdt.; ψυχὴν ἀφιέναι to give up the ghost, Eur.
Read the full entry →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
106 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 102 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 430 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.
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς λαβών, καὶ πνεῦμα ἐνῆκεν αὐτῷ καὶ ψυχήν.
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’…
σου καὶ συνεξελεύθερον. οὐδὲ γὰρ ἐφιλίασά σοι εἰς τὸ ἀφαρπάσαι τι, ἀλλὰ ἡ σὴ ψυχὴ ἐπίσταται, ὅτι ὡς δοῦλος ἐπʼ ἐλευθερίᾳ θέλει ἀρέσαι οὕτω καὶ ἐγὼ τὴν φιλίαν σου
πεπομφέναι. οὐ γὰρ ζητῶ τὸν ἀριθμόν, ἀλλʼ εἰ οὗτοι λῃσταὶ ἦσαν. … εἶπεν, περὶ ψυχῆς ἀγωνίζομαι δύο φίλων τολμησάντων … κα α … … … ναγκη … … ρ
Μαύρου καὶ Ἀμμωνίου ἀραβοτοξοτῶν, ὡς, ἀγανακτησάντων αὐτῶν ἐπιπλησσομένου μου, διαλῦσαι ἡμᾶς, καὶ μόλις ἐπικερδᾶναι ψυχῆς ἐπιβουλήν · ἀναγκαίως τὴν ἐπίδοσιν τῶν βιβλιδίων ποιοῦμαι καὶ ἀξιῶ ἀχθῆναι αὐτὸν πρὸς τὸ
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
559 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 548 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 708 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.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας