Revelation 18:16 — Word Study
N1904καὶ λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη ἐν χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
BSAandkai saying:legō▸ Woeouai [alas, a cry of sorrow] woeouai [a lamentation of grief] you who [are] theho citypolis <the>ho great,megas [magnificent, powerful] whichho having been clothed withperiballō■✻ [arrayed, dressed] fine linenbussinos [luxurious fabric] andkai purpleporphureos [a royal color, sign of wealth] andkai scarletkokkinos [a deep red] andkai adornedchrusoō■✻ [decked, gilded] with gold [things]chrusion [a precious metal, valuable treasure] andkai with stonelithos [highly valued gems, treasures] precioustimios andkai with pearl!margaritēs [rare and beautiful gems, highly prized]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| λέγοντες· | saying: | Verb, present, active |
| οὐαὶ | Woe | Interj |
| οὐαὶ | woe | Interj |
| ἡ | you who [are] the | Article, nominative, singular |
| πόλις | city | Noun, nominative, singular |
| ἡ | <the> | Article, nominative, singular |
| μεγάλη, | great, | Adjective, nominative, singular |
| ἡ | which | Article, nominative, singular |
| περιβεβλημένη | having been clothed with | Verb, perfect, passive |
| βύσσινον | fine linen | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| πορφυροῦν | purple | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| κόκκινον | scarlet | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| κεχρυσωμένη | adorned | Verb, perfect, passive |
| ἐν | with | |
| χρυσίῳ | gold [things] | Noun, dative, singular |
| καὶ | and | Conjunction |
| λίθῳ | with stone | Noun, dative, singular |
| τιμίῳ | precious | Adjective, dative, singular |
| καὶ | and | Conjunction |
| μαργαρίτῃ, | with pearl! | Noun, dative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | saying: “Woe, woe to the great city, clothed in fine linen and purple and scarlet, adorned with gold and precious stones and pearls! |
| KJV | And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! |
| ASV | saying, Woe, woe, the great city, she that was arrayed in fine linen and purple and scarlet, and decked with gold and precious stone and pearl! |
| YLT | and saying, Woe, woe, the great city, that was arrayed with fine linen, and purple, and scarlet, and gilded in gold, and precious stone, and pearls — because in one hour so much riches were made waste! |
| WEB | saying, ‘Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls! |
| BBE | Saying, Sorrow, sorrow for the great town, she who was clothed in delicate linen, and purple, and red; with ornaments of gold and stones of great price and jewels! |
Where they part company is οὐαὶ — see How Translations Differ.
The structure consists of a main clause followed by descriptive phrases that elaborate on the subject and its adornments.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectλέγω
verbλέγω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 18:16
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 Lament Over Babylongenerated
Revelation 18:16 depicts the merchants mourning the great city of Babylon, which was known for its wealth and luxury. They cry out in despair as they witness its downfall, emphasizing the fleeting nature of material riches. This lamentation serves as a stark reminder of the consequences of pursuing wealth and power at the expense of righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 18:10–11 | In fear of her torment, they will stand at a distance and cry out: “Woe, woe to the great city, the mighty city of Babylon! For in a single hour your judgment has come.” |
| 2 | Revelation 17:4 | The woman was dressed in purple and scarlet, and adorned with gold and precious stones and pearls. She held in her hand a golden cup full of abominations and the impurities of her sexual immorality. |
| 3 | Luke 16:19–31 | Now there was a rich man dressed in purple and fine linen, who lived each day in joyous splendor. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — οὐαὶ, ouaigenerated
The word οὐαὶ (ouai) is an interjection expressing deep sorrow or lamentation. It is often used in the Bible to convey a warning or a cry of grief, particularly in the context of judgment. This term appears frequently in the prophetic literature, underscoring the seriousness of the situation being addressed.
In this verse, the repetition of οὐαὶ emphasizes the intensity of the merchants' grief over the destruction of the city. It serves to highlight the dramatic shift from prosperity to ruin, marking a moment of reckoning for those who relied on Babylon's wealth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates the verse as: 'saying: “Woe, woe to the great city, clothed in fine linen and purple and scarlet, adorned with gold and precious stones and pearls!”' This wording is echoed in several translations, including the KJV and ASV, which also use 'woe' to convey the lamentation.
However, the BBE opts for 'sorrow' instead of 'woe', which shifts the emotional tone slightly. The YLT includes a more detailed description of the city's adornments, emphasizing the loss of wealth in a single hour.
Sentence Structuregenerated
The main verb in the verse is λέγοντες, saying, which introduces the lament. This verb governs the structure, with several noun phrases detailing the subject of the lament — the great city — and its adornments.
The sentence structure includes multiple phrases that describe the city: its clothing, colors, and the precious materials it was adorned with. Each of these elements contributes to the overall picture of the city's former glory and current demise.
Septuagint Backgroundgenerated
The Greek word πόλις (polis) in this verse corresponds to the Hebrew word for 'city' found in the Septuagint, often used to describe significant urban centers in biblical texts. It carries connotations of both physical space and the community that inhabits it.
The term περιβεβλημένη is also significant in the LXX, where it is used to describe clothing and adornment, reinforcing the imagery of the city as a figure of wealth and luxury.
In plain words — the whole versegenerated
Revelation 18:16 shows merchants crying out in sorrow over the great city of Babylon, which was richly dressed in fine linen, purple, and scarlet, and adorned with gold and precious stones. Their lament highlights the sudden destruction of a city that once symbolized wealth and power.
Frequently Asked Questionsgenerated
'Woe' expresses deep sorrow and lamentation, indicating the severity of the city's downfall and the grief of those who profited from it.
These descriptions symbolize the city's wealth and status, as fine linen and purple dye were associated with luxury and nobility in ancient times.
The merchants' lamentation reveals their deep connection to the city's wealth and their own loss, emphasizing the emptiness of their pursuits.
This verse illustrates the theme of judgment by showing the stark contrast between the city's former glory and its ultimate destruction, serving as a warning against reliance on worldly riches.
Reflection Questionsgenerated
- What are some modern examples of cities or places that symbolize wealth and power, and how might they face similar judgments?
- In what ways do I sometimes prioritize material wealth over spiritual values?
- How can I cultivate a perspective that values eternal treasures over temporary riches?
- What lessons can I learn from the merchants' lamentation about the fleeting nature of worldly success?
The early church on this verse — how the Fathers read it
Bede comments on the significance of the city's adornments, arguing that the lament reflects the merchants' grief over their own losses.
Which was clothed in fine linen and purple and scarlet. Is a city clothed in fine linen or purple, and not people? Thus, they mourn themselves, as they are stripped of the above-mentioned things.
Bede notes that the city is metaphorically clothed, emphasizing that the lamentation is about the loss of wealth and status, not just the city itself.
Early Church Fathers on Revelation 18 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 18:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd saying, alas, alas! that great city,..... Using the same words the kings of the earth do, Revelation 18:10 only adding, suitable to their characters as merchants, and the things they traded in
Read John Gill on Revelation 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! And. So Vulgate, Andreas; but 'Aleph (') A B C omit.
Read Robert Jamieson on Revelation 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAlas, alas that great city! The Church of Rome, that was so gay, and splendid, and rich, and glorious.
Read Matthew Poole on Revelation 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments16 And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! Ver. 16. With gold and precious stones] All these avail not in the day of wrath. Neither need we envy wicked men their plenty; it is their portion, all they are like to have. The whole Turkish empire is nothing else, saith Luther, nisi panis mica, quam dives paterfamilias proiecit canibus, a crust cast to the dogs, by God the great householder. I have no stronger argument (said the same Luther) against the pope’ s kingdom, quam quod sine cruce regnat, than this, that he suffered nothing. Surely there is the more behind, there will be…
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 16. Clothed in fine linen, and purple, c.] The verb περιβαλλεσθαι, which we here translate clothed, signifies often to abound, be enriched, laden with, and is so used by the best Greek writers see many examples in Kypke. These articles are not to be considered here as personal ornaments, but as articles of trade or merchandise, in which this city trafficked.
Read AdamClarke on Revelation 18 →CambridgeThe Cambridge Bible for Schools and Colleges16. Alas, alas] See on Revelation 18:10.decked] Lit., gilded, as at Revelation 17:4.stones … pearls] Both these words should be collective singulars.
Read Cambridge on Revelation 18 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd saying, Alas, alas ... - notes on Revelation 18:10. That was clothed in fine linen - In the previous description Revelation 18:12-13, these are mentioned as articles of traffic; here the city,
Read Albert Barnes 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
saying: “Woe, woe to the great city, clothed in fine linen and purple and scarlet, adorned with gold and precious stones and pearls!
saying, ‘Woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls!
saying: “Woe, woe to the great city, clothed in fine linen and purple and scarlet, adorned with gold and precious stones and pearls!
saying, “Woe, woe, O great city – dressed in fine linen, purple and scarlet clothing, and adorned with gold, precious stones, and pearls –
Tyndale line
And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!
saying, Woe, woe, the great city, she that was arrayed in fine linen and purple and scarlet, and decked with gold and precious stone and pearl!
saying, Woe, woe, the great city, she that was arrayed in fine linen and purple and scarlet, and decked with gold and precious stone and pearl!
And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!
And saying, Alas, alas, that great citie, that was clothed in fine linnen and purple, and skarlet, and gilded with gold, and precious stones, and pearles.
Strictly literal
saying, Woe, woe, the great city, which [was] clothed with fine linen and purple and scarlet, and had ornaments of gold and precious stones and pearls!
and saying, Woe, woe, the great city, that was arrayed with fine linen, and purple, and scarlet, and gilded in gold, and precious stone, and pearls — because in one hour so much riches were made waste!
and saying, Woe, woe, the great city, that was clothed with fine linen, and purple, and scarlet, and gilded in gold, and precious stone, and pearls—
They will say, “Woe, woe to the great city that was dressed in fine linen, in purple, and in scarlet, and was adorned with gold, precious jewels, and pearls!
From the Latin
And saying: Alas! alas! that great city, which was clothed with fine linen, and purple, and scarlet, and was gilt with gold, and precious stones, and pearls.
Simplified
‘Disaster, disaster has hit the great city! She was clothed in fine linen and purple robes, and wore jewelry made of gold and gems and pearls.
Saying, Sorrow, sorrow for the great town, she who was clothed in delicate linen, and purple, and red; with ornaments of gold and stones of great price and jewels!
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 dicentes : Væ, væ civitas illa magna, quæ amicta erat bysso, et purpura, et cocco, et deaurata erat auro, et lapide pretioso, et margaritis :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܐܡܪܝܢ ܘܝ ܘܝ ܡܕܝܢܬܐ ܪܒܬܐ ܕܡܥܛܦܐ ܒܘܨܐ ܘܐܪܓܘܢܐ ܘܙܚܘܪܝܬܐ ܕܡܕܗܒܢ ܒܕܗܒܐ ܘܟܐܦܐ ܝܩܝܪܬܐ ܘܡܪܓܢܝܬܐ
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.
— λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη ἐν χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
The standard critical text of the New Testament.
— λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη ἐν χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
The previous edition, still widely cited.
— λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη — χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
The Society of Biblical Literature edition, freely licensed.
— λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη ἐν χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
The edition that turned scholarship toward the earliest manuscripts.
— λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη — χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
An independent critical text built from the oldest witnesses then known.
— λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη — χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
A recent critical edition following documentary evidence closely.
καὶ λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη — χρυσίῳ καὶ λίθῳ τιμίῳ καὶ —
The reading of the majority of surviving manuscripts.
καὶ λέγοντες· οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον καὶ κεχρυσωμένη ἐν — καὶ λίθῳ τιμίῳ καὶ —
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 | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| ἐν with | NA28, NA27, WH, TR | SBL, Treg, Tyn, Byz |
| χρυσίῳ gold [things] | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
| μαργαρίτῃ, with pearl! | 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 18:16
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
λέγω (legō) is a primary Greek verb meaning 'to say' or 'to speak.' It encompasses a range of uses, including expressing thoughts, making declarations, and narrating events. The New Testament frequently employs it in direct speech and as a way to convey meaning, such as in Matthew 27:11. Abbott-Smith notes its distinction from similar verbs like λαλέω.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →λέγω (legō) — to say.
λέγω,
__B pick up, etc.: tenses for signification 1 and 11, future λέξω [Refs 8th c.BC+]: aorist ἔλεξα [Refs 4th c.BC+]:—middle, future in passive sense λέξομαι [Refs 5th c.BC+]: aorist ἐλεξάμην [Refs 8th c.BC+]; Epic dialect ἐλέγμην [Refs 8th c.BC+]:—passive, aorist ἐλέχθην [Refs 8th c.BC+]-; post-[Refs 8th c.BC+]perfect εἴλοχα (κατ-, συν-), passive εἴλεγμαι, in these senses rarely λέλεγμαι (see. the compounds); also future λεγήσομαι (συλ-): aorist 2 ἐλέγην (κατ-, συν-):—gather, pick up, ὀστέα.. λέγωμεν [Refs 8th c.BC+]; αἱμασιάς τε λέγων picking out stones for building walls, [Refs 8th c.BC+]:—middle, gather for oneself, ἐπὶ δὲ ξύλα πολλὰ λέγεσθε [Refs 8th c.BC+]
Read the full entry →λέγω
lego
a primary verb; properly, to "lay" forth, i.e. (figuratively) relate
(in words (usually of systematic or set discourse; whereas 2036 and
5346 generally refer to an individual expression or speech
respectively; while 4483 is properly to break silence merely, and 2980
means an extended or random harangue)); by implication, to mean:--ask,
bid, boast, call, describe, give out, name, put forth, say(-ing, on),
shew, speak, tell, utter.
see GREEK for 2036
see GREEK for 5346
see GREEK for 4483
see GREEK for 2980
λέγω
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-PAP-NPM — Verb · present · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-PAP-NPM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
1,357 occurrences in the New Testament, rendered 107 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,255 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
76 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,290 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
τὸ ἐπιβάλλον αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων ,
ἑτερᾶς· νότου γῆ Τακοίμιος, βορρᾶ γῆ Χενσθώτου, ἀπηλιώτου Ἀείους, λιβὸς περίχωμα, τῆς δʼ ἄλλης λεγομένης Πκρώ· νότου γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν
οἱ Φίβιος τοῦ Πανεχάτου υἱοί, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου, ἄλλης λεγομένης Φαμούνιος νότου γῆ Παθώτου τοῦ Πατοῦτος, βορρᾶ γῆ Πατσεοῦτος τοῦ Φίβιος, ἀπηλιώτου ποταμός, λιβὸς
οὐαί is an interjection expressing grief or denunciation, often translated as 'woe' or 'alas.' It appears frequently in the New Testament, particularly in contexts of warning or lamentation, such as in Matthew 11:21 and Revelation 9:12. The term can also function as a noun, referring to calamity, as seen in 1 Corinthians 9:16.
† οὐαί,
interj. of grief or denunciation,
[in LXX for הוֹי, אוֹי etc.;]
οὐαί (ouai) — woe!.
οὐαί,
exclamation of pain and anger, ah! woe! with nominative, [LXX], woe is me! woe to thee![LXX+2nd c.AD+]
II. οὐαί· φυλαί [Refs 5th c.AD+]
οὐαί
ouai
a primary exclamation of grief; "woe":--alas, woe.
οὐαί
Ij. & n.indcl.
woe!, alas!
οὐαί exclam., Lat. vae! ah! οὐαί σοι woe to thee! NTest.
Interj — InterjIs sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
47 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 46 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 49 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.
λέγει γὰρ ἡ γραφή: Οὐαὶ οἱ συνετοὶ ἑαυτοῖς καὶ ἐνώπιαν ἑαυτῶν ἐπιστήμονες.
εἶπεν γάρ: Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ: καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη, ἦ ἕνα τῶν ἐκλεκτῶν μου σκανδαλίσαι κρεῖττον ἢν αὐτῷ περιτεθῆναι μύλον καὶ καταπον τισθῆναι εἰς τὴν θάλασσαν, ἢ ἕνα τῶν ἐκλεκτῶν μου διαστρέψαι.
οὐαὶ τῷ λαμβάνονται: εἰ μὲν γὰρ χρείαν ἔχων λαμβάνει τις, ἀθῷος ἔσται: ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί: ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην.
εἶπε ἐκεῖνος εἰληφέναι καὶ πάλι Καστορᾶτι αὐτοὺς παραδεδωκέναι. ἰδὼν Ἀρτειμᾶς ἃ ἔπεμψας ἐγόγγυσε λέγων οὐαί μοι τῷ ἐλειδίῳ χορηγεῖν οὐκ ἔχω. ἀσπάζου Σαβεῖνον τὸν ἀδελφόν μου καὶ πάντας. ἐρρῶσθαι
Πετοσῖρις Οὐαι κριθῆς ἀρτάβας β εἰς τὴν οἰκίαν τοῦ κυρίου μου Σερήνου.
οὐαί is an interjection expressing grief or denunciation, often translated as 'woe' or 'alas.' It appears frequently in the New Testament, particularly in contexts of warning or lamentation, such as in Matthew 11:21 and Revelation 9:12. The term can also function as a noun, referring to calamity, as seen in 1 Corinthians 9:16.
† οὐαί,
interj. of grief or denunciation,
[in LXX for הוֹי, אוֹי etc.;]
οὐαί (ouai) — woe!.
οὐαί,
exclamation of pain and anger, ah! woe! with nominative, [LXX], woe is me! woe to thee![LXX+2nd c.AD+]
II. οὐαί· φυλαί [Refs 5th c.AD+]
οὐαί
ouai
a primary exclamation of grief; "woe":--alas, woe.
οὐαί
Ij. & n.indcl.
woe!, alas!
οὐαί exclam., Lat. vae! ah! οὐαί σοι woe to thee! NTest.
Interj — InterjIs sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
47 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 46 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 49 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.
λέγει γὰρ ἡ γραφή: Οὐαὶ οἱ συνετοὶ ἑαυτοῖς καὶ ἐνώπιαν ἑαυτῶν ἐπιστήμονες.
εἶπεν γάρ: Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ: καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη, ἦ ἕνα τῶν ἐκλεκτῶν μου σκανδαλίσαι κρεῖττον ἢν αὐτῷ περιτεθῆναι μύλον καὶ καταπον τισθῆναι εἰς τὴν θάλασσαν, ἢ ἕνα τῶν ἐκλεκτῶν μου διαστρέψαι.
οὐαὶ τῷ λαμβάνονται: εἰ μὲν γὰρ χρείαν ἔχων λαμβάνει τις, ἀθῷος ἔσται: ὁ δὲ μὴ χρείαν ἔχων δώσει δίκην, ἱνατί ἔλαβε καὶ εἰς τί: ἐν συνοχῇ δὲ γενόμενος ἐξετασθήσεται περὶ ὧν ἔπραξε, καὶ οὐκ ἐξελεύσεται ἐκεῖθεν, μέχρις οὗ ἀποδῷ τὸν ἔσχατον κοδράντην.
εἶπε ἐκεῖνος εἰληφέναι καὶ πάλι Καστορᾶτι αὐτοὺς παραδεδωκέναι. ἰδὼν Ἀρτειμᾶς ἃ ἔπεμψας ἐγόγγυσε λέγων οὐαί μοι τῷ ἐλειδίῳ χορηγεῖν οὐκ ἔχω. ἀσπάζου Σαβεῖνον τὸν ἀδελφόν μου καὶ πάντας. ἐρρῶσθαι
Πετοσῖρις Οὐαι κριθῆς ἀρτάβας β εἰς τὴν οἰκίαν τοῦ κυρίου μου Σερήνου.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πόλις (polis) means 'city' and can refer to an enclosed town or the inhabitants of a city. It appears frequently in the New Testament, often in the context of specific cities like Jerusalem or as a general term for urban areas. The word is derived from various dialects and has a rich history in classical literature, indicating both physical locations and the concept of citizenship.
πόλις, -εως, ἡ,
[in LXX chiefly and very freq. for עִיר;]
a city: Mt 2:23, Mk 1:45, Lk 4:29, Jo 4:8, al. mult.; opp. to κῶμαι (κ. καὶ ἀγροί), Mt 9:35 10:11, Mk 6:56, Lk 8:1 13:22; c. nom. propr. in appos. (cl.), Ac 11:5 16:14; c. id. in gen. appos. (Bl., § 35, 5), Ac 8:5, II Pe 2:6; gen., of the region, Lk 1:26 4:31, Jo 4:5; of the inhabitants,
πόλις, -ews, 7, (πέλομαι, to dwell [or rather denoting originally ‘fulness,’ ‘ throng’; allied with Lat. pleo, plebs, ete.; ef. Curtius p. 79 and §374; Vanitek p. 499; (otherwise Fick i. 138)]), [fr. Hom. down], Sept. chiefly for ~y, besides for 7 Pp, WH (8 ate), ete., a city; a. univ.: Mt. ii. 23; Mk.i.45; Lk. iv. 29; Jn. xi.54; Acts vy. 16, and very often in the historical bks. of the N. T. ; κατὰ τὴν πόλιν, through the city [A. V. in; see xara, IT. 1 a.], Acts xxiv. 12; κατὰ πόλιν, κατὰ πόλεις, see κατά, IT. 3 a. a. p. 328"; opp. to κῶμαι, Mt. ix. 35; x.11; Lk. viii. 1; xiii. 22; to κῶμαι καὶ aypot, Mk. vi. 56; ἡ ἰδία πόλις, see ἴδιος, 1 Ὁ. p. 297"; πόλις with the gen. of a pers. one’s native city, Lk. ii. 4,11; Jn.i.44 (45); or the city in which one lives, Mt. xxii. 7; Lk. iv. 29; x. 11; Acts xvi. 20; Rev. xvi. 19; Jerusalem is called, on account of the temple erected there, πόλις…
Read the full entry →πόλις. In the second Logia fragment, P Oxy IV. 6542, Blass suggested the restoration ὑμεῖς ἐστὲ mrd[Ats (sc. τοῦ θεοῦ), and is followed by White (Sayzzgs, p. 9). It may be worth while to note that this ancient by-form of πόλις occurs in three ostraca of the reign of Caligula as a proper name, Ostr 380! διαγεγρά(φηκεν) Πτόλις Ψενεν(ούφιος), 7. 3811, 3821, and similarly in PSI IV. 317! (a.p. 95) ᾿Ασκληπιάδης Πτόλιδι τῶι φιλτάτωι χαίρειν. This recalls πολιτάρχης 5 the fact that πτόλεμος also survived in the royal name ἹΠτολεμαῖος. The distributive force which πόλις has in several Lucan passages (Ac 154 a/.) and in Tit 1° is to be set against the very different meaning of the phrase in sundry documents of the new collection from Alexandria (reign of Augustus). Schubart, who edits the documents in BGU IV., notes (Archiv v. p. 38) that in a good many papers relating to the hire of a nurse…
Read the full entry →πόλις (polis) — city.
πόλις,
Epic dialect also πτόλις (found sometimes in Trag. etc., see at {πτόλις}), ἡ: Epic dialect forms, accusative singular πόληα [Refs 8th c.BC+]; genitive πόλιος or πτόλιος, [Refs 8th c.BC+] P.(scanned ?~X ?~X ?~X ¯ [Refs 8th c.BC+]: Ionic dialect forms, genitive πόλεως [Refs 6th c.BC+]; dative mostly πόλει, but πόλῑ [Refs 5th c.BC+]; accusative πόλῑς [Refs]: Doric dialect genitive singular πόλιος [Refs 2nd c.BC+]; dative singular πόλι [Refs 4th c.BC+]; dative plural πολίεσι [Refs 5th c.BC+]; πολίεσσι Foed.Lac. cited in [Refs 5th c.BC+]; Cretan dialect πόλιθι [Refs]: Aeolic dialect genitive πόλιος [Refs 7th c.BC+] disyllable (as also in Comedy texts, except [Refs 5th c.BC+]; Attic dialect dual πόλη [Refs 5th c.BC+]:—city, [Refs 8th c.BC+]; π. ἄκρη, ἀκροτάτη, ={ἀκρόπολις}, the citadel, [Refs 8th c.BC+]; which at Athens also was in early times called…
Read the full entry →πόλις
polis
probably from the same as 4171, or perhaps from 4183; a town
(properly, with walls, of greater or less size):--city.
see GREEK for 4183
see GREEK for 4171
πόλις, εως, ἡ
n.f.
a city
πόλις polis 162x
a city, an enclosed and walled town, Mt. 10:5, 11; 11:1; meton. the inhabitants of a city, Mt. 8:34; 10:15; with a gen. of person, or a personal pronoun, the city of any one, the city of one’s birth or residence, Mt. 9:1; Lk. 2:4, 11; ἡ πόλις, the city, κατ’ ἐξοχήν, Jerusalem, Mt. 21:18; 28:11; met. a place of permanent residence, abode, home, Heb. 11:10, 16; 13:14. The frequency count does not include its occurrence in the name Νέαν πόλιν in Acts 16:11
πόλις πόλις, ιος, ἡ, gen. πόλεως dissyll. in attic Poets ionic and doric πόλιος dissyll. in Il. doric πολίεσι:—acc. πόλεις, πόλιας:— a city, Hom., Hes., etc.; πόλις ἄκρη and ἀκροτάτη, ῀ ἀκρόπολις, the citadel, Il.: this at Athens was often called simply πόλις, while the rest of the city was called ἄστυ, Thuc., etc.:—the name of the city was often added in gen., Ἰλίου π., Ἄργους π. the city of . . , Aesch., etc.; also in appos., ἡ Μένδη π. Thuc.
one's city or country, Od., etc.
when πόλις and ἄστυ are joined, the former is the body of citizens, the latter their dwellings, Il.; ὧν πόλις ἀνάριθμος ὄλλυται, where πόλις = a number of citizens, Soph.:—hence,
Read the full entry →Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
165 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 163 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 585 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
πάλιν ὡς ἔμελλεν ἡ πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς Ἰσραὴλ παραδίδοσθαι, ἐφανερώθη.
ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ
Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις Πατοῦτος παστοφορίου ἐντὸς τοῦ
τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ Πετεσούχου τοῦ Ἑρμίου
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
μέγας is an adjective meaning 'great' or 'large,' used to describe size, intensity, or importance. It can refer to physical dimensions, such as a stone or city, or to abstract qualities like love or fear. In the New Testament, it appears in various contexts, including Matthew 2:10 and Revelation 11:8. The word has comparative and superlative forms: μείζων (greater) and μέγιστος (greatest).
μέγας, μεγάλη, μέγα, [(τοϊαϊοα to Lat. magnus, ADEE Goth. maist (cf. τὸ πλεῖστον), etc.; Vaniéek p. 682; Cur tius ὃ 462)], ace. μέγαν. μεγάλην, μέγα; plur. pokes ται, -a; comp. μείζων, -ον, (acc. πιᾶξο. and fem. μείζονα, once contr. μείζω, Jn. v. 36 [RG T WH, but L Tr μείζων (cf. Tdf. Proleg. p. 119)]; neut. plur. μείζονα, once contr. μείζω, Jn. i. 50 (51)) and pectorepos, 3 Jn. 4 (fr. the compar. μείζων), a poet. compar., on which see the remark quoted under ἐλαχιστότερος, cf. Matthiae § 136; superl. μέγιστος (found only in 2 Pet. i. 4); [fr. Hom. down]; Sept. for ὮΥΤΔ; also for 31; great; 1. predicated a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions, — as respects a. mass and weight: λίθος, Mt. xxvii. 60; Mk. xvi. 4; Rev. xviii. 21; ὄρος, Rey. viii. 8; ἀστήρ, ibid. 10; δράκων Rev. xii. 3,9; ἀετός, ibid. 14; δένδρον…
Read the full entry →μέγας (B.C. 112) (= Selections, p. 30) μεγαλοίυϊπρεπέστερον ἐγδεχθήτωι, ‘let him be received with special magnificence ” (Edd.), PSI V. 4818 (v/vi a.p.) Tavptvyos ὃ μεγαλοπρεπέστί(ατος), and P Amh II. 154° (vi/vii A.D.) τοῦ peyadoπρε(πεστάτου) χαρτουλαρίου, ‘the most magnificent secretary.” For the subst. as a title of address cf. P Oxy VIII. 1163* (v/a.D.) ἐρωτηθὶς παρὰ τῆς αὐτοῦ μεγαλοπρεπίας ὅσα ἐχρῆν ἀνεδίδαξα αὐ τ]ὸν περὶ τῆς ὑμετέρας μεγαλο| πρεπίας, ‘Son the inquiry of his magnificence I told him what was fitting about your magnificence,” 76. I. 155° (vi/A.D.) ἐπειδὴ αἱ προσκυνοῦσαι τὴν ὑμετέραν μεγαλοπρί(έπειαν) καὶ τὰ παιδία ἀρρωστοῦσιν, ὡς ἔθος ἔχει τὸ ὑμῶν μέγεθος χαρίζεσθαί μου τοῦ λογαρίου, ‘since your magnificence’s obedient servants and their children are ill, I hope your highness will excuse my account” (Edd.). | , μεγαλύνω. With the use of this verb in the pass. in Phil…
Read the full entry →μέγας (megas) — great.
μέγᾰς, μεγάλη [ᾰ], μέγα [ᾰ],
genitive μεγάλου, ης, ου, dative μεγάλῳ, ῃ, ῳ, accusative μέγᾰν, μεγάλην, μέγα [ᾰ]; dual μεγάλω, α, w; plural μεγάλοι, μεγάλαι, μεγάλα, etc.: the stem μεγάλο- is never used in singular nominative and accusative masculine and neuter, and only once in vocative masculine,
__A ὦ μεγάλε Ζεῦ [Refs 4th c.BC+]
__A.I big, of bodily size: frequently of stature, εἶδος.. μ. ἦν ὁράασθαι [Refs 8th c.BC+]; φῶτα μέγαν καὶ καλόν[Refs 5th c.BC+]; φύσιν τίν᾽ εἶχε φράζ; Answ. μέγας [Refs 5th c.BC+]
__A.I.b full-grown, of age as shown by stature, νῦν δ᾽ ὅτε δὴ μ. εἰμί [Refs 8th c.BC+]; later, elder of two persons of the same name, Wilcken [Refs 3rd c.BC+]; Σκιπίων ὁ…
μέγας
megas
(including the prolonged forms, feminine megale, plural
megaloi, etc.; compare also 3176, 3187); big (literally or
figuratively, in a very wide application):--(+ fear) exceedingly,
great(-est), high, large, loud, mighty, + (be) sore (afraid), strong,
X to years.
see GREEK for 3176
see GREEK for 3187
μέγας, μεγάλη, μέγα
Adj. & Comp.adv.
large, great
μέγας megas 243x
great, large in size, Mt. 27:60; Mk. 4:32; great, much, numerous, Mk. 5:11; Heb. 11:26; great, grown up, adult, Heb. 11:24; great, vehement, intense, Mt. 2:10; 28:8; great, sumptuous, Lk. 5:29; great, important, weighty, of high importance, 1 Cor. 9:11; 13:13; great, splendid, magnificent, Rev. 15:3; extraordinary, wonderful, 2 Cor.…
Read the full entry →μέγας Radic. sense, opp. to μικρός, σμικρός, big, great, of men's stature, tall, Hom.; of women, καλή τε μεγάλη τε Od.:—also, great, full-grown, of age as shewn by stature, id. Od., Aesch.
vast, high, οὐρανός, ὄρος, πύργος Hom.
vast, spacious, wide, πέλαγός, αἰγιαλός, etc., id. Hom.
of Degree, great, strong, mighty, of gods, id. Hom., etc.; μεγάλα θεά, of Demeter and Proserpine, Soph.; μέγας ηὐξήθη rose to greatness, Dem.; βασιλεὺς ὁ μέγας, i. e. the King of Persia, le grand monarque, Hdt.; βασιλεὺς μέγας Aesch.; ὁ μ. ἐπικληθεὶς Ἀντίοχος the Great, Polyb.
great, strong, violent, etc., ἄνεμος, λαῖλαψ Hom.; of properties, passions, etc., id. Hom., etc.
Adj-NSF — Adjective · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
A-NSF Part of Speech: Adjective Case: Nominative Number: Singular Gender: Feminine
246 occurrences in the New Testament, rendered 27 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 243 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 340 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ θεοῦ Φιλοπάτορος Νέου καὶ θεοῦ Εὐεργέτου καὶ θεῶν Φιλομητόρων Σωτήρων, ἱεροῦ πώλου Ἴσιδος μεγάλης μητρὸς θεῶν, ἀθλοφόρου Βερενίκης Εὐεργέτιδος, κανηφόρου Ἀρσινόης Φιλαδέλφου, ἱερείας Ἀρσινόης Φιλοπάτορος τῶν ὄντων ἐν
μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης βιαιότερον ἐμβατεύσας εἰς τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν
μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSF — Article · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
T-NSF Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Feminine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
περιβάλλω means to throw around or over, often used in the context of clothing or wrapping oneself. It can also refer to surrounding or enclosing something, as seen in various New Testament passages like Matthew 25:36 and Luke 23:11. The word is built from the prefix περί (around) and βάλλω (to throw). There is a notable usage in Revelation, where it describes being wrapped or clothed in various contexts.
περι-βάλλω,
[in LXX chiefly for כּסה pi., also for לבשׁ, עטה, etc.;]
to throw around or over, put on or over;
of siege or defensive works: χάρακά σοι, Lk 19:43 (WH, mg.; παρεμβ-, WH, txt.);
of clothing, to put on, wrap about, clothe with: c. acc. rei, Lk 23:11; c. acc. pers., Mt 25:36, 38, 43; c. dupl. acc. (not cl.; Bl., § 34, 4), Jo 19:2; pf. pass., to have wrapped round one: c. acc. rei (cl.), Mk 14:51 16:5, Re 7:9, 13 10:1 11:3 12:1 17:4 18:16 19:13; c. dat. rei, Re 4:4 (WH, txt.; seq. ἐν, WH, mg.); fut., seq. ἐν (cf.
περι-βάλλω : fut. περιβαλῶ ; 2 aor. περιέβαλον ; pf. pass. ptep. περιβεβλημένος ; 2 aor. mid. περιεβαλόμην ; 2 fut. mid. περιβαλοῦμαι ; fr. Hom. down; Sept. chiefly for D3 to cover, cover up; also for way to clothe, and πιὸ» to veil; to throw around, to put round; a. UNG
περιβάλλω. For a good parallel to the TR of Lk 19% cr. P Oxy IV. 70782 (¢. A.D. 136) where a man is charged with neglecting a vineyarl—pySt τὰς πλάτας περιβεβληκέναι, “not even to have built the enclosing walls.” For the meaning ‘‘ wrap about,” ‘* clothe myself,’’ as in Mk 1451 (cf. Field Mores, p. 40), see P Fay 1218 (c, n.c. 103) ἐξέδυσαν ὃ περ[ιεἸβεβλήμην ἱμάτιον, ‘they stripped me of the garment in which I was clothed,” P Grenf I. 384 (ii/iB.c.) (asemended Berichtigungen, Ῥ. 182) ὅ τε περιεβλήμην ὀθόνιον κατέρηξεν, aud the
περιβάλλω (periballō) — to clothe.
περιβάλλω,
future -βᾰλῶ: aorist περιέβᾰλον (see. below):— throw round, about, or over, put on or over, with accusative of things, φίλας περὶ χεῖρε βαλόντε [Refs 8th c.BC+]; π. τινὶ δεσμά, βρόχους, [Refs 5th c.BC+]; π. τινὰ χαλκεύματι put him round the sword, i. e. stab him, [Refs 4th c.BC+]; also περὶ τὰ στέρνα θώρηκας π. [Refs 5th c.BC+]; περὶ ἕρμα π. ναῦν wreck it on.., [Refs 5th c.BC+]:—middle, throw round or over oneself, put on, with accusative of things, περιβαλλόμενοι τεύχεα putting on their arms, [Refs 8th c.BC+]; εἷμα, φᾶρος περιβάλλεσθαι, [Refs 5th c.BC+]; frequently of defences, τεῖχος καὶ σωτηρίην περιβαλέσθαι τοῖς τε χρήμασι καὶ τοῖς σώμασιν [Refs 5th c.BC+]; λιμένι τεῖχος, χάρακα τῇ παρεμβολῇ, [Refs 2nd c.BC+]; also περὶ τὴν Πελοπόννησον τεῖχος π. [Refs 5th c.BC+] build a wall round it, [Refs 5th c.BC+]: in perfect…
Read the full entry →περιβάλλω
periballo
from 4012 and 906; to throw all around, i.e. invest (with a palisade
or with clothing):--array, cast about, clothe(-d me), put on.
see GREEK for 4012
see GREEK for 906
περιβάλλω
v.
I cast around, clothe
περιβάλλω fut. -βα^λῶ aor2 -έβα^λον to throw round, περὶ χαῖρε βαλών having thrown his arms round him, Od.; χέρας π. τινί Eur.; περὶ δ᾽ ὠλένας δέρᾳ βάλοιμι id. Eur.; π. τινὶ δεσμά Aesch.; π. ναῦν περὶ ἕρμα to wreck it on a reef, Thuc.:—Mid. to throw round oneself, put on, c. acc. rei, τεύχεα περιβαλλόμενοι putting on their arms, Od.; π. ἔρυμα, ἕρκος, τείχεα to throw round oneself for defence, Hdt.; c. dupl. acc., τεῖχος περιβάλλεσθαι πόλιν to build a wall round it, id. Hdt.:—in perf. pass. to have a thing put round one, Plat.; περιβεβλημένος τὸ τεῖχος having his wall around him, id. Plat.
Read the full entry →Verb-RPP-NSF — Verb · perfect · passive · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-RPP-NSF Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Feminine
23 occurrences in the New Testament, rendered 20 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 23 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 39 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.
ἤδη τινὰ τῶν παλαιῶν φασι καθάπερ ἐκπρεπεστάτης γυναικὸς τῷ σοφίας ἐπιμανέντα κάλλει πολυτελεστάτης πομπῆς θεασάμενον παρασκευὴν ἄφθονον, ἀπιδόντα πρός τινας τῶν συνήθων εἰπεῖν „ἴδετε, ὦ ἑταῖροι, ὅσων χρείαν οὐκ ἔχω“, καίτοι γε ἔξω τῶν ἀναγκαίων…
ἐπεὶ δʼ εὐτρεπὲς ἦν τὸ δεῖπνον, ἐρίφου δέρματι τὸν βραχίονα περιβαλών, ἵνα πιστεύοιτο παρὰ τῷ πατρὶ διὰ τὴν δασύτητα Ἡσαῦς εἶναι, τὰ γὰρ ἄλλα πάντʼ ὢν ὅμοιος διὰ τὸ εἶναι δίδυμος τούτῳ μόνῳ διέφερε, καὶ φοβηθεὶς μὴ πρὶν γενέσθαι τὰς εὐχὰς εὑρεθεὶς…
μέρος τοῦ σώματος καὶ διέκοψάν μου τὴν κεφαλὴν ῥάβδοις κραναίναις καὶ ἐξέδυσαν μηλωτὴν ἣν περιβεβλημένος ἱμάτιον ἔσχον ἀξίαν δραχμῶν ρε ὥς με διαφυγεῖν καὶ κινδυνεύειν με τῷ βίωι· ἐπιδίδωμι
Ἱερημίου τινος τῆς κώμης βοηθοῦ· ἀκουόμενος … του … θαλμου καὶ … σιν θανασίμοις περιβαλὼν ὁ εἰρημένος τιμωρητὴς Σενούθης ἀνείλετο αὐτόν· ἐκ δευτέρου δὲ κατὰ μηχανοπανουργίας τρόπον … σε
μελετῆσαί τινα κατὰ σοῦ ὡς μετὰ τὴν ἐμὴν τελευτὴν ἐνάγειν σοι ὁμολογῶ ὁμνύων τὸ περιβεβλημένον μοι σχῆμα ὅτι οὐδὲν μοι χρεωστεῖς οὔτε δέδωμεν σοι τί ποτε ἢ πεπράσκειν σοί
The Greek word βύσσινος (bussinos) means 'made of fine linen' and is derived from βύσσος (byssos). It is used in the New Testament, particularly in Revelation, to describe luxurious garments. The term also appears in ancient texts related to bandages and mummy-cloths, indicating its historical significance in textile production.
βύσσινος, -η, -ον
(< βύσσος),
[in LXX chiefly for שֵׁשׁ, בּוּץ, etc. ;]
made of βύσσος, fine linen: Re 18:12, 16 19:8, 14.†
βύσσινος, -7, -ov, (ἡ βύσσος, q. v.; cf. ἀκάνθινος, ἀμαpavrwos), made of fine linen; neut. βύσσινον se. ἱμάτιον ΟΥ̓. 591 (550); [B. 82 (72)]), (a) fine linen (garment): Rev. xviii. 12 (Rec. βύσσου), 16; xix. 8, 14 [WHmrg. λευκοβύσσινον (for βύσσινον λευκόν)]. (Gen. xli. 42; 1 Chr. xv. 27. Aeschyl., Hdt., Eur., Diod. 1, 85; Plut., al)
βύσσινος. The manufacture of this famous material (τὰ βύσσινα, with or without ὀθόνια) seems to have been a Government monopoly in Egypt, and it was carried on under the direction of the priests in the temples, which were hives of industry as well as of devotion. The output of these early ecclesiastics ranged from lawn to beer, as we see from P Eleph 27a" (p.c. 225-4) with the editor’s note and P Lond 1177 (A.D. 113) (= III. p. 182). See also for the linen monopoly Wilcken Os¢v. i. p. 266 ff. and Dittenberger’s note to OG/S 90"? (the Rosetta Stone—B.c. 196) τῶν τ᾽ εἰς τὸ βασιλικὸν συντελουμένων ἐν τοῖς ἱεροῖς βυσσίνων ὀθονίων ἀπέλυσεν τὰ δύο μέρη.
βύσσινος (bussinos) — fine linen.
βύσσινος, η, ον,
made of βύσσος, σινδὼν β. fine linen bandage, used for mummy-cloths, [Refs 5th c.BC+]; βύσσινον, τό, [LXX+NT]
II. ={πορφυροῦς}, [Refs 5th c.AD+]
βύσσινος
bussinos
from 1040; made of linen (neuter a linen cloth):--fine linen.
see GREEK for 1040
βύσσινος, η, ον
Adj
of fine linen, cotton
βύσσινος byssinos 5x
made of fine linen or fine cotton, Rev. 18:16; 18:8 (2x), 14*
βύσσινος made of βύσσος, σινδών β. a fine linen bandage, used for mummy-cloths,, Hdt.; for wounds, id. Hdt.; β. πέπλοι Aesch
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
lin'-en (badh, "white linen," used chiefly for priestly robes, buts, "byssus," a fine white Egyptian linen, called in the earlier writings shesh; pesheth, "flax," cadhin; bussos, othonion, linon, sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Ge 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Ex 35:25) and continued to rely on them for the finest linen (Pr 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (
cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,
5 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 5 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 13 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.
ἑκατέρωθεν δὲ τοῦ πυλῶνος τρεῖς κάμακες ἦσαν ἑστῶσαι, αἳ τοῖς πυλούχοις ἐμβεβήκεσαν ἐρηρεισμέναι, καὶ κατʼ αὐτῶν δὲ βύσσινον ὕφος σινδόνος ἦν περιηγμένον.
ἔτους κη Πανήμου κβ ἐν τῆι Νικίου Ζήνωνος … ειαν συντάξαντος Ἑλένωι Αἰθίοπι χιτὼν βύσσινος α Γορπιείου ιη ἐν Κροκοδίλων πόλει Ζήνωνι ἃ ἀπέστειλεν εἰς τὴν δοχὴν τὴν Κρίτωνος
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 πορφυροῦς (transliterated as *porphyrous*) means 'purple' and is derived from the word for purple dye, πορφύρα. It is used in the New Testament to describe clothing, notably in John 19:2, 5 and Revelation 17:4, 18:16. The lexicons indicate that it can also refer to a purplish color in various contexts, including fabric and complexion.
πορφύρεος, -α, -ον, contr., -οῦς, -ᾶ, -οῦν
(< πορφύρα),
[in LXX for אַרְגָּמָן;]
purple: Jo 19:2, 5; as subst., πορφυροῦν (sc. ἱμάτιον), Re 17:4 18:6.†
πορφύρεος, -a, -ov, in Attic and in the N. T. contr. -ovs, -a, -ovv, (πορφύρα, fr. Hom. down, purple, dyed in purple, made of a purple fabric: Jn. xix. 2,5; πορφυροῦν se. ἔνδυμα ([Β. 82 (72)]; οἵ. W. p. 591 (550)), Rev. xvii. 4 [GLT Tr WH]; xviii. 16:5
πορφύρεος, ‘dyed purple”: P Ryl 11. 15115 (a.p. 40) χιτῶνα πορφυροῦν, P Oxy III. 53114 (ii/A.D.) τὰ ἱμάτια τὰ λευκὰ τὰ δυ[ϊν]άμενα μετὰ τῶν πορφυρῶν φορεῖσθαι φαινολίων, “the white robes which are to be worn with the purple cloaks” (Edd.). For the form πόρφυρος, hitherto regarded as poetic (1,55), cf. P Ryl II. 242° (iii/a.p.) els τὸ φόρφυρεν (Δ πόρφυρον) [.] . . . ἱμάτιν pov αὐτὸ πωλῶ, ‘I am selling it for my purple cloak” (Edd.); for πορφύριον used as a subst. cf. P Oxy III. 520! (a.p. 143) πορφυρίο(υ) στατή(= IIL. p. 208) τὸ πορφύριόν σοι ἔπεμψα : and for πορφύριν as a vulyar form (see Mayser Gr. p. 260) of πορφύριον cf. P Tand 9% (ii/A.D.) σοῦ τὸ πορφύρ[ιν ἐπὶ σε ἀ]νέ[πεμψα. For the adj. πορφυρικός see P Tebt I. 881 (c. B.C.…
Read the full entry →πορφύρεος (porphureos) — purple.
πορφύρ-εος, η, ον,
Attic dialect πορφῠροῦς, ᾶ, οῦν, Aeolic dialect πορφύριος [Refs 7th c.BC+]; -ύριος also in [Refs 1st c.BC+]:
I. in [Refs 8th c.BC+]
I.1. of the sea (compare πορφύρω), heaving, surging, [χαράδραι] ἐς.. ἅλα πορφυρέην μεγάλα στενάχουσι ὁέουσαι [Refs 8th c.BC+]; θάλασσα Alc. [prev. cited]
I.2. of blood, gushing, αἵματι δὲ χθὼν δεύετο π. [Refs 8th c.BC+]; so, π. θάνατος onrushing death, of death in battle, [Refs 5th c.AD+]
I.3. of the rainbow, [Refs 8th c.BC+]; perhaps lurid.
II. purple, of stuff, cloths, etc., π. φᾶρος [Refs 8th c.BC+]; σπάργανα, πτερά, [Refs 5th c.BC+]; χλανίς, χιτών, [Refs 5th c.BC+]
πορφυροῦς
porphurous
from 4209; purpureal, i.e. bluish red:--purple.
see GREEK for 4209
πορφυροῦς, ᾶ, οῦν
Adj
purple
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
pur'-p'-l ('argaman; Chaldaic 'argewan (2Ch 2:7); compare Arabic 'urjuwan, and Persian 'arghawan; porphura, porphureos Septuagint and New Testament)):
Purple dye was manufactured by the Phoenicians from a marine mollusk, Murex trunculus. The shell was broken in order to give access to a small gland which was removed and crushed. The crushed gland gives a milky fluid that becomes red or purple on exposure to the air. Piles of these broken shells still remain on the coast at Sidon and Tyre. The purple gland is found in various species of Murex and also of Purpura.
Purple cloth was used in the furnishings of the tabernacle (Ex 25:4, etc.) and of Solomon's temple (2Ch 2:14; 3:14); in the palanquin of Solomon (
The famous and costly Tyrian purple, the royal color of the ancients, is said to have been discovered by the Tyrian Hercules, whose dog having by chance eaten a shellfish called Purpura, and returning to his master with his lips tinged with a purple color, occasioned the discovery of this precious dye. Purple, however, is much more ancient than this, since we find it mentioned by Moses in several places. Two kinds of purple are mentioned in the Old Testament:
1. Argamon, rendered in our version "purple," denoting a reddish purple obtained from a species of muscle or shellfish found on the coasts of the Mediterranean.
2. Techieleth, rendered in the English Bible "blue." This was a bluish or cerulean purple, likewise obtained from another species of shellfish. The "scarlet" or "crimson," for the two words denote essentially the same color, was produced from the coccus in sect, coccus…
4 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 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
καὶ συλλαβοῦσα τὴν θυγατέρα μου ἔδωκεν πληγὰς πλείους εἰς πᾶν μέρος καὶ περιέσχισεν χιτῶνα πορφυροῦν καὶ ἀπηνέγκατο ἀφʼ ὧν χειρίζω τοῦ γυμνασιάρχου ἀργυρίου ρ. διὸ γράψον ἀρχεφόδῳ κερ
τῶν προγεγραμμένων. κόμισαι διὰ Ὠριγᾶτος καρποδέσμια μικτὰ δύο , ἓν μὲν σανδύκινον καὶ ἓν πορφυροῦν ἃ ἐδωρήσατό σοι Παυσανίας ὁ ἀδελφός σου πρὸ πολλοῦ ἐκ φιλοτιμίας αὐτοῦ κατηρτισμένα, περὶ
καὶ σύνθεσιν σπανὴν ἡμιτριβῆ τεθεραπευμένην καὶ ἐπικάρσιον ὁμοίως ἡμιτριβῆ καὶ τῷ παιδί μου κούκκολον πορφυροῦν ἄγναφον καὶ ἄλλο χιτώνιον ζμαράγδινον πάντα ἐν εἰλήματι καινῷ λεντίῳ καὶ κανίσκιον ὑελοῦν 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 κόκκινος (kokkinos) means 'scarlet' or 'crimson' and is derived from a term for the berry of the ilex coccifera, which produces a red dye. It appears in the New Testament in contexts related to clothing, specifically in references to scarlet garments (e.g., Mt 27:28, Heb 9:19, Rev 17:3). The lexicons consistently describe it as a color associated with dyeing and clothing.
κόκκινος, -7, -ov, (fr. κόκκος a kernel, the grain or berry of the ilex coccifera; these berries are the clusters of eges of a female insect, the kermes [(cf. Eng. carmine, crimson) |, and when collected and pulverized produce a red which was used in dyeing, Plin. h. n. 9, 41, 45; 16, 8, 12; 24, 4), crimson, scarlet-colored: Mt. xxvii. 28; Heb. ix. 19; Rev. xvii. 3. neut. as a subst. i. q. scarlet cloth or clothing: Rev. xvii.4; xviii. 12,16, (Gen. xxxviii. 28; Ex. xxv.4; Lev. xiv. 4, 6; Josh. ii. 18; 2S. i. 24; 2 Chr. ii. 7,14; Plut. Fab. 15; φορεῖν κόκκινα, scarlet robes, Epict. diss. 4, 11,345 ἐν κοκκίνοις περιπατεῖν, 3, 22, 10). Cf. Win. RWB.s. v.Carmesin; Roskoffin Schenkel i. p. 501 sq.; Kamphausen in Riehm p. 220; [Β. Ὁ. 8. v. Colors, II. 3].
κόκκινος. To the quotations for this adj. from Plutarch and Epictetus given by Grimm-Thayer, Deissmann (2.4.8 p. 77) adds a reference to Herodas vi. 19 τὸν κόκκινον βαυβῶνα. From a later date we have such occurrences in the papyri as P Hamb I. τοῦ" (ii/a.p.) κοκκίνην, Ρ Tebt II. 4055 (iii/a-p.) φορφυροῦ[ν] Kal κόκκινον, “ purple and scarlet” (cf. Rev 174), and P Lond 193 verso™* (ii/A.D.) (=II. p. 246), the accounts of a pawnshop, which show that a “‘scarlet shirt” -- κιτὼν KéKkwos—realized an advance of 20 drachmae as against 11 drachmae for a ‘‘ new white shirt” (χιτὼν dyvaφος λευκός). On Heb 9'* we may refer to Abt (Die Apologie des Apul., p. 148), who quotes Theocr. ii. 2 φοινικέῳ οἰὸς ἀώτῳ, and P Lond 46% (iv/a.p.) (=I. p. 77) ἅμματι φοινικίνῳ, pointing out ‘der lustrative Charakter des Purpur.” MGr κόκκινος, ‘‘red” : κοκκινίζω, ‘…
Read the full entry →κόκκινος (kokkinos) — scarlet.
κόκκ-ῐνος, η, ον,
scarlet, [NT+3rd c.BC+]blushing, [Refs 4th c.BC+]
II. substantive κόκκινα, τά, scarlet clothes, ἐν κ. περιπατεῖν, κ. φορεῖν, [LXX+2nd c.AD+]
κόκκινος
kokkinos
from 2848 (from the kernel-shape of the insect);
crimson-colored:--scarlet (colour, coloured).
see GREEK for 2848
κόκκινος, η, ον
Adj
crimson
κόκκινος κόκκι^νος, η, ον scarlet, Lat. coccineus, Plut., NTest.
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
skar'-let.
See COLORS; DYEING.
Scarlet
This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians.
This colour was early known (Gen. 38:28). It was one of the colours of the ephod (Ex. 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Josh. 2:18; 2 Sam. 1:24; Lam. 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matt. 27:28;
[COLORS]
A color much prized by the ancients, Ex 25:4 26:1,31,36. It is assigned as a merit of Saul, that he clothed the daughters of Israel in scarlet, 2Sa 1:24. So the diligent and virtuous woman is said to clothe her household in scarlet, Pr 31:21. The depth and strength of the color are alluded to in Isa 1:18; and it is used as a symbol of profligacy in Re 17:3,4. This color was obtained from the Coccus Ilicis of Linnaeus, a small insect found on the leaves of a species of oak, the Quercus Cocciferus, in Spain and the countries on the eastern part of the Mediterranean, which was used by the ancients for dyeing a beautiful…
6 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 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 38 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.
τά τε γὰρ νήματα πάντα τῆς ὑακίνθου καὶ πορφύρας καὶ κοκκίνου καὶ βύσσου καὶ τριχῶν αἰγείων ἐπιτελοῦσι (Exod.
Καὶ ἐμπτύσατε πάντες καὶ κατακεντήσατε καὶ περίθετε τὸ ἔριον τὸ κόκκινον περὶ τὴν κεφαλὴν αὐτοῦ, καὶ οὕτως εἰς ἔρημον βληθήτω.
καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως ἐκκρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς κόκκινον, πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις ἔσται πᾶσιν τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν θεόν.
γαυνάκην παρὰ Λογγείνου καὶ τὰς ἑξήκοντα δραχμὰς καὶ δὸς τὸν γαυνάκην καὶ βάψον αὐτὸν κόκκινον. δὸς αὐτὸν Χρησίμῳ τῷ Δέξτρου τοῦ μεσσικίου. μὴ οὖν ἀμελήσῃς ἐάν σοι δῷ. εἰ
Λόνγος Ἀπιανῷ κουράτορι χαίρειν. παράδος Ἑρενίῳ … ω μου τὰ σκεύη … ον κόκκινον καὶ περίστρωμα … μου θυτικὸν ῥαβδωτὸν … σύνθεσιν γαλβίνην καὶ ο… ἀσπάζου Δημήτριον
Ἀγριππιανῶι ἐπὶ πράσει τοῦ ὅλου ὠνίου … τιων λευκῶν ἔργων τρίων … ψω φολλατώριον κόκκινον καινὸν ἕν περιστρω … κοκκίναι παλαιαὶ βαρυγαύδης κόκκινος πανδόσεις … νατωριων ζεῦγος δίφρος χαλκοῦς
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
χρυσόω is built from the root χρυσός, meaning gold. It covers the action of gilding or adorning with gold, often used in a passive sense to describe something that is gilded. The New Testament references include Revelation 17:4 and 18:16, where it describes objects or individuals adorned with gold. There is a slight variation in the emphasis on gilding versus adorning across the entries.
χρυσόω, -ῶ
(< χρυσός)
[in LXX chiefly for צָפָה pi. ;]
to gild, cover with gold: pass., c. dat., χρυσίῳ (pleonast., cf. Ex 26:37), Re 17:4 18:16.†
χρυσόω, -ῶ : pf. pass. ptep. κεχρυσωμένος ; to adorn with gold, to gild: κεχρυσωμένη χρυσῷ, [A.V. decked with gold], tev. xvii. 4; and ἐν [Ὁ 1, Trom. WH br. ἐν] χρυσῷ, xviii. 16, of a woman ornamented with gold so profusely that she seems to be gilded; Sept. for 373 73¥7 in Ex. xxvi. 32. (Hdt., Arstph., Plat., Diod., Plut., al.)
χρυσόω, ‘‘ overlay with gold” (Rev 17%, 1810) : cf. P Oxy HII. 5218 (ii/A.D.) ξύλινον κεχ[ρυσωμένον, cf. 24, and “γι, 583 (=*996)?5 (i/A-D. ?) κλεῖν κεχρυσωμένην.
χρυσόω (chrusoō) — to gild.
χρῡσόω,
future -ώσω[LXX]:—make golden, gild, [LXX+5th c.BC+]:—passive, χ. παχέϊ κάρτα χρυσῷ [Refs 5th c.BC+]; perhaps of gilding the horns of victims, [Refs]
χρυσόω
chrusoo
from 5557; to gild, i.e. bespangle with golden ornaments:--deck.
see GREEK for 5557
χρυσόω
v.
I gild, adorn with gold
χρυσόω χρυ_σόω, φυτ. -ώσω to make golden, gild, Luc.:—Pass. to be gilded, Hdt., Ar.
Verb-RPP-NSF — Verb · perfect · passive · participle · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
V-RPP-NSF Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Feminine
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 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἡ δὲ κιβωτὸς ἐν ἀδύτῳ καὶ ἀβάτῳ τῶν καταπετασμάτων εἴσω, κεχρυσωμένη πολυτελῶς ἔνδοθέν τε καὶ ἔξωθεν, ἧς ἐπίθεμα ὡσανεὶ πῶμα τὸ λεγόμενον ἐν ἱεραῖς βίβλοις ἱλαστήριον.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
χρυσίον is a diminutive form of χρυσός, meaning a piece of gold or gold in general. It encompasses various uses, including gold coins, ornaments, and articles made of gold. In the New Testament, it appears in contexts related to both material wealth and adornment, such as in 1 Peter 1:7 and Revelation 21:18. The lexicons do not show significant disagreement on its meanings.
χρυσίον, -ov, τό, (dimin. of ypucos, cf. φορτίον), fr. Hdt. down, Sept. for 37%, gold, both that which lies imbedded in the earth and is dug out of it (Plat. Euthyd. p. 288 e. ; Sept. Gen. ii. 11; hence μεταλλευθέν, Leian. de sacr. 11) : xp: πεπυρωμένον ex πυρός, [R. V. refined by fire], Rev. iii. 18; and that which has been smelted and wrought, Heb. ix. 4; [1 Co. iii.12 T Tr WH]; 1 Pet. i. 7; Rev. xxi. 18,21; i. q. gold coin, ‘gold’: Acts iii. 6; xx. 33; 1 Pet. i. 18; golden ornaments, precious things made of gold, 1 Tim. ii. 9 L WH txt.; 1 Pet. iii. 3; Rev. xvii. 4 GLWHtxt.; xviii. 16 GL Trtxt. WH txt. (cf. χρυσός.
χρυσίον, “gold,” is used of (a) ‘‘gold coin,” as in Ac 35 a/., in P Cairo Zen III. 593517 (B.c. 243) χρυσίου δραχμὰς v, ‘four hundred drachmae of gold,” P Oxy II. 259! (a.p. 23) τῶν χρυσίων μν[α]ιήων δύο, ‘‘two minae of gold.” (4) ‘‘gold ornaments,” as in 1 Pet 3%, in P Michigan Inv. No. 1367% (iii/A.D.) (=/ourn. of Egypt. Arch. xiii. Ρ. 62) veykov ἐρχομένη σου τὰ χρυσία ἀλλὰ μὴ αὐτὰ φορέσῃς ἐν τῷ πλο[(]ῳ, “when you come bring your gold ornaments, but do not wear them in the boat,” P Oxy X. 127378 (A.D. 260) Ta μὲν χρυσία, the gold objects of a dowry. , χρυσοδακτύλιος, ““wearing a gold ring,” does not seem to occur except ἢ Jas 25, but cf. the similar use of χρυσόχειρ in Lucian 77. 20, and Epict. i. 22. 18 γέρων πολιὸς χρυσοῦς δακτυλίους ἔχων…
Read the full entry →χρυσίον (chrusion) — gold.
χρῡσίον, τό,
diminutive of χρυσός, a piece of gold, generally, gold, [Refs 5th c.BC+]
2. anything made of gold, gold plate, ornaments of gold, etc., ἄσημον [NT+5th c.BC+]
3. especially gold coin, money, [Refs 5th c.BC+]pieces of gold, [Refs 5th c.BC+]
4. gold thread, [Refs 5th c.BC+]
II. as a term of endearment, my little treasure! [Refs 5th c.BC+]
II.2. ={τὸ τῶν παιδίων αἰδοῖον}, [Refs 5th c.AD+]
χρυσίον
chrusion
diminutive of 5557; a golden article, i.e. gold plating, ornament, or
coin:--gold.
see GREEK for 5557
χρυσίον, ου, τό
n.n.
a golden ornament
χρυσίον chrysion 12x
gold, Heb. 9:4; 1 Pet. 1:7; Rev. 3:18; 21:18, 21; spc. gold when coined or manufactured; golden ornaments, 1 Tim. 2:9; 1 Pet. 3:3; Rev. 17:4; 18:16; gold coin, money, Acts 3:6; 20:33; 1 Pet. 1:18*
χρυσίον χρυ_σίον, ου, τό, Dim. of χρύσος a piece of gold, generally, gold, Hdt., Thuc., etc.; pl., Dem.
gold coin, money, Eur., Ar., Plat., etc.; χρυσία pieces of gold, Plat.
as a term of endearment, my golden one! my little treasure! Ar., Anth.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
12 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 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 152 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.
οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐιλάτ, ἐκεῖ οὗ ἐστι τὸ χρυσίον·
ἔριά τε τοῖς προειρημένοις ἄνθεσι μεμολυσμένα καὶ λίνου βύσσον λίθους τε τούτοις ἐνδεδεμένους, οὓς χρυσίῳ καθειργνύντες ἄνθρωποι κόσμῳ χρῶνται πολυτελεῖ, θυμιαμάτων τε πλῆθος συνέφερον·
ὥσπερ γὰρ τὸ χρυσίον δοκιμάζεται διὰ τοῦ πυρὸς καὶ εὔχρηστον γίνεται, οὕτως καὶ ὑμεῖς δοκιμάζεσθε οἱ κατοικοῦντες ἐν αὐτοῖς.
ἔχειν παρʼ αὐτῆς ἐφʼ ἑαυτῇ ἅμα τῇ τοῦ γάμου συμβιώσει φερνὴν διὰ χειρὸς χρυσίου καθαροῦ μναιαῖα ὀκτὼ ἐν κοσμαρίοις, ἅ ἐστιν … … … τῶν λοιπῶν μναιαίων δύο
, καὶ ἐν τούτῳ προχωρήσαντος αὐτῇ ἔπειτα προηνέγκατο ὡς χρεωστεῖται αὐτῇ ὑπὸ τοῦ πατρὸς χρυσίον μναιαῖον ἕν . διά τε μεσιτῶν φήσασα καὶ τοῦτο εὖγʼ ἀποδεικτὸν μὴ καταστήσασα, νῦν
καὶ ἐκ τῶν ὑπαρχόντων αὐτοῖς πάντων καθάπερ ἐκ δίκης, ὅπερ ἀργύριον ἐχώρησεν εἰς συνωνὴν χρυσίου καὶ ἀσήμου ὑπὲρ τῆς ἑαυτῶν κτήσεως εἰς τὴν θείαν ἐπιβολήν, καὶ ἐπερωτηθέντες ὡμολόγησαν. Αὐρήλιοι
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
λίθος (lithos) means 'stone' and can refer to various types of stones, including precious stones. In the New Testament, it is used literally for stones in contexts like tombs (e.g., Mt 27:60) and metaphorically for Christ and believers (e.g., 1 Pet 2:4-5). The lexicons note its use in idioms and as a building material, but there is no significant disagreement among them.
λίθος, -ov, 6, Sept. for 738, [fr. Hom. down]; a stone: of small stones, Mt. iv. 6; vii. 9; Lk. iii. 8; iv. [3], 11; ΧΙ. 11; xxii. 41; Jn. viii. 7; plur., Mt. iii. 9; iv.3; Mk. v.55 Lk. iii. 8; xix. 40; Jn. viii. 59; x. 31; of a large stone, Mt. xxvii. 60, 66; xxviii. 2; Mk.xv.46; xvi. 3 sq.; Lk. xxiv. 2; Jn. xi. 38 sq. 41; xx.1; of building stones, Mt. xxi. 42,44 [T om. L WH Trmrg. br. the vs.]; xxiv. 2; Mk. xii.10; xiii. 1 sq.; Lk. xix. 44; xx. 17sq.3 xxi. 5 sq.; Acts iv. 11; 1 Pet. ii. 7; metaph. of Christ: λίθος ἀκρογωνιαῖος (q. ν.), ἐκλεκτός (ef. 2 Esdr. v. 8), ἔντιμος, 1 Pet. ii. 6 (Is. xxviii. 16); ζῶν (see (aw, II.b.), 1 Pet. ii. 4; λίθος προσκόμματος, one whose words, acts, end, men (so stumble at) take such offence at, that they reject him and thus bring upon themselves ruin, ibid. 8 (7); Ro. ix. 33; of Christians: λίθοι ζῶντες, living stones (see (aw, τι. s.), of which the…
Read the full entry →λίθος is always masc. in the NT even when it means a gem (Rev 211} αἱ, LXX), whereas Attic after B.c. 385 preferred the fem. (Meisterhans Gy. p. 129). This is in keeping with the Kow 7 usage, e.g P Petr 11. 13 (6)® (B.c. 258-253) τοὺς λίθους of stones for building, P Oxy III. 498? (ii/a.D.) τῶν οἰκοδομουμένων λίθων κύβων καμηλικῶν, “ squared buildingstones transportable by camel (Ὁ) ” (Edd.), 16. 5281? (1Π|,---ii/A.D.) ἔπεμσάς pu ἐπιστολὰς δυναμένου λίθον σαλεῦσε, *“you sent me letters which would have shaken a stone” (Edd.), P Tebt 11. 34217 (late ii/A.D.) kepapetov . . λίθοις ἀρεστοῖς ἐξηρτισμί(ένον), ‘‘a pottery fitted with stones in good order” (Edd.), P Oxy X. 12737 (A.D. 260) περιτραχήλιον . . ἔχον λίθον ὁλκῆς χωρὶς τοῦ [λί]θ[ο]υ τετάρτων lA λιθόστρωτος δεκατριῶν, ‘a necklace having a stone and weighing apart | from the stone 13 quarters’’ (Edd.), OGZS οοὔ! (Rosetta stone—B.C.…
Read the full entry →λίθος (lithos) — stone.
λίθος [ῐ], ου,
o((see. below 11), stone, [Refs 8th c.BC+]; especially of the stones thrown by warriors, τρηχὺς λ., λ. ὀκριόεις, [Refs 8th c.BC+]; also, stonequoit, [Refs 8th c.BC+]; of building- stones, λίθοι βασιλικοί [Refs 5th c.BC+]; λίθον ἕψειν 'to lose one's labour', [Refs 5th c.BC+]; also of stupid persons, 'blockheads', λίθοι [Refs 6th c.BC+]; λ. τις, ou) dou/lh [Refs 3rd c.BC+]; προσηγορεύθη διὰ τὸ μὴ φρονεῖν λ., of Niobe, [Refs 5th c.BC+]; λίθῳ λαλεῖς proverbial of ἀναίσθητοι, [Refs]
2. stone as a substance, opposed to wood, flesh, etc., ἐπεὶ οὔ σφι λ. χρὼς οὐδὲ σίδηρος [Refs 8th c.BC+]; λαοὺς δὲ λίθους ποίησε turned into stone, petrified,[Refs 8th c.BC+]; as an emblem of hard-heartedness, σοὶ δ᾽ αἰεὶ κραδίη στερεωτέρη ἐστὶ…
λίθος
lithos
apparently a primary word; a stone (literally or
figuratively):--(mill-, stumbling-)stone.
λίθος, ου, ὁ
n.m.
a stone
λίθος lithos 59x
a stone, Mt. 3:9; 4:3, 6; used figuratively, of Christ, Eph. 2:20; 1 Pet. 2:6; of believers, 1 Pet. 2:5; meton. a tablet of stone, 2 Cor. 3:7; a precious stone, Rev. 4:3
λίθος λί^θος, ου, a stone, Hom., etc.: a precious stone, Hdt.: marble, id. Hdt.:—proverb., λίθον ἕψειν to boil a stone, i. e. "to lose one's labour," Ar.;— of stupidity, λίθοι blocks, stones, id. Ar.
stone as a substance, opp. to wood, flesh, etc, Il., etc.
also fem., Hom., Theocr.;—but the fem. was mostly used of some special stone, as the magnet, Eur., Plat.; of a touchstone, Plat.; ἡ διαφανὴς λ. a piece of crystal used for a burning glass, Ar.
at Athens, λίθος (masc.) was a name for various blocks of stone used for rostra or tribunes, as,
the Bema of the Pnyx, Ar.
another in the ἀγορά used by the κήρυκες, Plut.
an altar in the ἀγορά, Dem.
a piece on a draughtboard, Theocr.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
60 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 59 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 147 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
καὶ πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν: Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.
ἐπίτροπον καὶ σοὶ ἀπεσταλκέναι περὶ τοῦ δηλωθῆναι αὐτῷ τοὺς ἀποκειμένους ἐν τῷ μετάλλῳ λίθους τῆς αὐτοῦ κοπῆς εἰς πρὸ μιᾶς Καλανδῶν Ἰανουαρίων. εὖ οὖν ποιήσεις καὶ ἐμοὶ ἐγγράφως
Παλαις Ἀθηνοδώρῳ τῷ τιμιωτάτῳ χαίρειν. γείνωσκε ὅτι … ἤδη γ λίθους ἄνω ἐν τῇ λατομίᾳ ἕτερον συλλέγοντα πόδας ιβ ἕτερον … τὸν δὲ ἕτερον πόδας
μιν καὶ ἐλαῖαι τεσσεράκοντα καὶ κρομμύδια. ἴσθι δὲ τὸν κῆπον τετραυματισμένον ἅλι. οὐδέπω ὁ λίθος ἐστράφη. οὔπω οὐδὲν καινότερον. ἐρρῶσθαί σε εὔχομαι εὐτυχῶς. ἀσπάζου τὸν κουράτορα καὶ Σαραπιόδωρον ἐὰν
τίμιος (timios) means precious or costly, derived from the root for value. It describes both things of monetary worth and people who are esteemed or honored. In the New Testament, it appears in contexts referring to valuable stones (Revelation) and the honor of individuals (Acts, Hebrews, 1 Peter). The lexicons note its use in comparative and superlative forms, indicating varying degrees of value or honor.
τίμιος, -α, -ον
(< τιμή),
[in LXX chiefly for יָקָר ;]
valued, hence,
precious, costly, highly valued: primarily, of money value, λίθος, Re 17:4 18:12, 16 21:19; pl., I Co 3:12; compar., -ώτεφος, I Pe 1:7, Rec.; superl., -ώτατος, Re 18:12 21:11; in extended sense, καρπός, Ja 5:7; αἷμα, I Pe 1:19; ἐπαγγέλματα, II Pe 1:4;
τίμιος, -a, -ov, (τιμή), fr. Hom. down; a. prop. held as of great price, i.e. precious: λίθος, Rev. xvii. 4; xviii. 12, 16; xxi. 19; plur. 1 Co. iii. 12 [R. V. costly stones] ; compar. τεμιώτερος, 1 Pet. i. 7 Rec.; superl. τιμιώτατος, Rev. xviii. 12; xxi. 11. b. metaph. held in honor, esteemed, especially dear: Veb. xiii. 4; τινί, to one, Acts ν. 34; xx. 24 [here with a gen. also, ace. to the text of T Tr WH (οὐδενὸς λόγου ete. not worth a word; ef. Meyer ad loc.)]; καρπὸς τῆς γῆς, das. v.73 αἷμα, 1 Pet. i. 19; ἐπαγγέλματα, 2 Pet. i. 4.
τίμιος, (1) ‘‘ precious,” “" costly,” of money value (Rev 172, @/.). Cf. P Cairo Zen II. 59160! (B.c. 255) a request to send some corn that the writer may not have to buy at a high price, ὅπως μὴ τίμιον ἀγοράζωμεν, and P Lond 77°? (Will— end of vi/A.D.) (= Chrest. Il. p. 371) ἀπὸ τιμίου εἴδους ἕως ἐλαχίστου. The neut. is used as a subst.in P Oxy VII. 102529 (late iii/A.D.) τὰ τείμια, “the presents” ; (2) “held in honour,” ‘* esteemed” (Ac 524, Heb 134): cf. P Tebt Il. 2942 (A.D. 146) ἐπὶ τοῖϊς αὐ]τοῖς τιμίοις καὶ δικαίοις mace, “with all the same privileges and rights” (Edd.), P Lond 117823 (A.p. 194) (= III. p. 216) ἀνδράσι τειμίοις po[v kal] φίλοις, and from the inscrr. Sy// 930 (= *705)** (B.C. 112-1) συντηρῆσαι τὰ ἐκ παλαιῶν χρόνων δεδομένα τίμια καὶ φιλάνθρωπα. The word is common in addresses, e.g. P Oxy II. 292} (c. A.D. 25) Θέων Τυράννωι τῶι τιμιωτάτων πλεῖστα χαίρειν, 73. 2901…
Read the full entry →τίμιος (timios) — precious.
τίμι-ος [τῑ], α, ον,
[Refs 5th c.BC+]; also ος, ον [Refs 5th c.BC+]: (τιμή):— valued,
I. held in honour, worthy, ὅδε πᾶσι φίλος καὶ τ. ἐστι [Refs 8th c.BC+]; ἄνδρα τ. [Refs 4th c.BC+]; γενεᾷ τίμιος [Δανάη] [Refs 8th c.BC+]: frequently in comparative and superlative, τιμιώταται θεῶν [Refs 5th c.BC+]; as form of address, -ώτατε[Refs 1st c.AD+]
II. of things, valuable, prized, οὐδὲν κτῆμα -ώτερον [NT+5th c.BC+]
II.2. of high price, costly, dear, [Refs 5th c.BC+]; πωλεῖται τίμιος is sold dearly,[Refs 3rd c.BC+]; χρυσίον ὅταν πολὺ παραφανῇ, τὸ ἀργύριον -ώτερον ποιεῖ [Refs 5th c.BC+]. adverb -ίως, πρίασθαι [Refs 6th c.AD+]
τίμιος, α, ον
Adj
of great price, precious, honored
τίμιος timios 13x
precious, costly, of great price, 1 Cor. 3:12; Rev. 18:12; precious, dear, valuable, Acts 20:24; 1 Pet. 1:7, 19; honored, esteemed, respected, Acts 5:34; Heb. 13:4
τίμιος τίμιος, η, ον τι_μή valued:
of persons, held in honour, honoured, worthy, Od., Hdt., attic
of things, costly, prized, Trag.: also costly, dear, Hdt.
conferring honour, honourable, Aesch., Xen.:— τὰ τιμιώτατα ῀ τὰ φίλτατα, Dem.
Adj-DSM — Adjective · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
A-DSM Part of Speech: Adjective Case: Dative Number: Singular Gender: Masculine
presh'-us (stands for 17 different words, chief of which are yaqar; timios):
(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. Pr 1:13; Jer 20:5; Mr 14:3 the King James Version), especially of precious stones (2Sa 12:30; 2Ch 3:6; 1Co 3:12 the King James Version, etc.).
(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (Ps 116:15); "his precious and exceeding great promises" (
13 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 13 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ „ἐκεῖ οὗ ἐστι τὸ χρυσίον“ οὐκ ἔστι τοπικὸν τοιοῦτον, ἐκεῖ ὅπου ἐστὶ τὸ χρυσίον, ἀλλ’ ἐκεῖ οὗ κτῆμά ἐστιν ἡ χρυσαυγὴς καὶ πεπυρωμένη καὶ τιμία φρόνησις·
ταῦτʼ οὖν καὶ βεβαίωσον καὶ μὴ περιίδῃς με διὰ τὴν παροῦσαν ἀσθένειαν, διʼ ἣν καὶ μᾶλλόν σου δεόμενος τυγχάνω, καί μοι παῖδα τοῦτον εὐμενὴς σῶζε καὶ παντὸς ἀπαθῆ κακοῦ διαφύλαττε δοὺς αὐτῷ βίον εὐδαίμονα καὶ κτῆσιν ἀγαθῶν, ὅσων σοι δύναμις…
ἀτενίσωμεν εἰς τὸ αἷμα τοῦ Χριστοῦ καὶ γνῶμεν, ὡς ἔστιν τίμιον τῷ πατρὶ αὐτοῦ, ὅτι διὰ τὴν ἡμετέραν σωτηρίαν ἐκχυθὲν παντὶ τῷ κόσμῳ μετανοίας χάριν ὑπήνεγκεν.
1 Σαραπίωνι στρατηγῷ Ἀρσινοΐτου Ἡρακλείδου μερίδος Ἰσίδωρος γεγυμνασιαρχηκὼς τῷ τιμιωτάτῳ χαίρειν. διʼ ἐπιστάλματος γραφέντος τῇ … μηνὸς … τοῦ ἐνεστῶτος ὀκτωκαιδεκάτου ἔτους Τραιανοῦ Ἀρίστου
Ἰσίδωρος Ἑρμαισκᾷ τῷ τιμιωτάτῳ χαίρειν. οἱ ἐργοδόται προσῆλθαν ἐπιζητοῦντες οὐάρας εἰς τὴν χρείαν τοῦ κίονος. κατὰ τὸ ἀναγκαῖον
Σωκράτης ἐργοδότης Ἀθηνοδώρῳ ταβελλαρίῳ Ἱμέρου ἐπιτρόπου Καίσαρος τῷ τιμιωτάτῳ χαίρειν. καλῶς ποιήσῃς, ἄδελφε, πέμψας τὸν λόγον ὃν διαπέμπω τῷ κρατίστῳ ἐπιτρόπῳ … χησ
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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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 μαργαρίτης, transliterated as margaritēs, means 'a pearl.' It appears in several New Testament passages, including Matthew and Revelation, often symbolizing something precious. The word is derived from margaros, referring to a pearl oyster, and is used proverbially in Matthew 7:6 to describe the act of sharing sacred teachings with those unworthy of them.
μαργαρίτης, -ov, 6, a pearl: Mt. xiii. 45 sq.; 1 Tim. ii. 9; Rev. xvii. 4; xviii. [12], 16; xxi. 21 [hereL TWH accent -pira, RG Tr -pira (cf. ΤᾺ Proleg. p. 101)]; τοὺς μαργαρίτας βάλλειν ἔμπρυσθεν χοίρων, a proverb, i. 6. to thrust the most sacred and precious teachings of the gospel upon the most wicked and abandoned men (incompetent as they are, through their hostility to the gospel, to receive them), and thus to profane them, Mt. vii. 6 (cf. Prov. iii. 15 sq.; Job xxviii. 18 sq.).
μαργαρίτης (margaritēs) — pearl.
μαργᾰρ-ίτης [ῑ], ου, ὁ,
pearl, [Refs 4th c.BC+]: -ῖτις λίθος, ἡ, Androsth. cited in [Refs 2nd c.AD+]; -ῖτις alone, [Refs 1st c.BC+]; -ίς alone, [Refs 3rd c.AD+]
II. -ίτης χερσαῖος, an unidentified precious stone, [Refs 2nd c.AD+]
μαργαρίτης
margarites
from margaros (a pearl-oyster); a pearl:--pearl.
μαργαρίτης, ου, ὁ
n.m.
a pearl
μαργαρίτης margaritēs 9x
a pearl, Mt. 7:6; 13:45, 46; 1 Tim. 2:9; Rev. 17:4; 18:12, 16; 21:21*
μαργαρίτης μαργα^ρί_της, ου, ὁ, a pearl, Theophr., etc.
A Persian word.
Noun-DPM — Noun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
N-DPM Part of Speech: Noun Case: Dative Number: Plural Gender: Masculine
purl.
See STONES, PRECIOUS.
Pearl
(Heb. gabish, Job 28:18; Gr. margarites, Matt. 7:6; 13:46; Rev. 21:21). The pearl oyster is found in the Persian Gulf and the Red Sea. Its shell is the “mother of pearl,” which is of great value for ornamental purposes (1 Tim. 2:9; Rev. 17:4). Each shell contains eight or ten pearls of various sizes.
(Heb. gabish). The Hebrew word in (Job 28:18) probably means "crystal." Pearls, however are frequently mentioned in the New Testament, (Matthew 13:45; 1 Timothy 2:9; Revelation 17:4; 21:21) and were considered by the ancients among the most precious of gems, and were highly esteemed as ornaments. The kingdom of heaven is compared to a "pearl of great price." In (Matthew 7:6) pearls are used metaphorically for anything of value, or perhaps more especially for "wise sayings." (The finest specimens of the pearl are yielded by the pearl oyster (Avicula margaritifera), still found in abundance in the Persian Gulf and near the…
9 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 9 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
χωρὶς τούτου μηδὲν ὑμῖν πρεπέτω, ἐν ᾧ τὰ δεσμὰ περιφέρω, τοὺς πνευματικοὺς μαργαρίτας, ἐν οἷς γένοιτό μοι ἀναστῆναι τῆ προσευχῇ ὑμῶν, ἦς γένοιτό μοι ἀεὶ μέτοχον εἶναι, ἵνα ἐν κλήρῳ Ἐφεσίων εὑρεθῶ τῶν Χριστιανῶν, οἳ καὶ τοῖς ἀποστόλοις πάντοτε…
χμγ Μηνᾶς Ἰακὼβ γεωργῷ ἀπὸ Ὤφεως· κατέβαλες ἐπὶ Μαργαρίτην τὸν παῖδα ἐπὶ μηνὸς Ἁθὺρ τετάρτης ἰνδικτίονος νομίσματα πέντε, οὕτως· ὑπὲρ μὲν
Ἰωάννῃ ἀδελφῷ σίτου ἀρτάβαι … δ Ἀγάθῳ ἀδελφῷ σίτου ἀρτάβαι ϛ φακοῦ ἀρτάβαι … Μαργαρίτῃ Ἀλεξανδρῖ πατρὶ αὐτῶν σίτου ἀρτάβαι θ φακοῦ ἀρτάβαι … Ἰωάννῃ ἄπα Ὧλ σίτου ἀρτάβαι
τὸ δὲ ναῦλον κελεύσῃ δοῦναι ὑπὲρ ἡμῶν ὅσον ἂν θε … τὸν αὐτὸν οὖν μαργαρίτην κέλευσον πεμφθῆναι μετὰ τῶν σκευῶν ἐνταῦθα ἵνα καὶ παραδῶ αὐτά, εἰ καί, ὅτι ζῇ