Revelation 2:27 — Word Study
N1904καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
BSAandkai he will shepherdpoimainō▸ [with absolute authority, firmly] themautos withen a rodrhabdos [rod of power, staff] of iron,sidēreos [made of strong metal, unyielding] ashōs theho vessels [of]skeuos theho potterkeramikos△ [vessels of clay, fragile] are broken in piecessuntribō▸ [break into pieces, crush completely]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| ποιμανεῖ | he will shepherd | Verb, future, active |
| αὐτοὺς | them | Personal pronoun, accusative, plural |
| ἐν | with | Preposition |
| ῥάβδῳ | a rod | Noun, dative, singular |
| σιδηρᾷ, | of iron, | Adjective, dative, singular |
| ὡς | as | Adverb |
| τὰ | the | Article, nominative, plural |
| σκεύη | vessels [of] | Noun, nominative, plural |
| τὰ | the | Article, nominative, plural |
| κεραμικὰ | potter | Adjective, nominative, plural |
| συντρίβεται | are broken in pieces | Verb, future, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will rule them with an iron scepter and shatter them like pottery —just as I have received authority from My Father. |
| KJV | And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. |
| ASV | and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father: |
| YLT | and he shall rule them with a rod of iron — as the vessels of the potter they shall be broken — as I also have received from my Father; |
| WEB | He will rule them with a rod of iron, shattering them like clay pots, as I also have received of my Father; |
| BBE | And he will be ruling them with a rod of iron; as the vessels of the potter they will be broken, even as I have power from my Father: |
Where they part company is ποιμανεῖ — see How Translations Differ.
The sentence is structured around one main action, with additional clauses providing comparisons and justifications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbποιμαίνω
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 2:27
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 — Message to the Church in Thyatiragenerated
Revelation 2:27 is part of a promise to those who overcome in faith. Here, Jesus assures them of His sovereign authority, which He has received from the Father. This authority is depicted as a powerful rod, emphasizing His ability to lead and judge. The context highlights the contrast between His strength and the fragility of those who oppose Him, as seen in the imagery of pottery being shattered.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 12:5 | And she gave birth to a son, a male child, who will rule all the nations with an iron scepter. And her child was caught up to God and to His throne. |
| 2 | Revelation 19:15 | And from His mouth proceeds a sharp sword with which to strike down the nations, and He will rule them with an iron scepter. He treads the winepress of the fury of the wrath of God the Almighty. |
| 3 | Psalm 2:8–9 | Ask Me, and I will make the nations Your inheritance, the ends of the earth Your possession. |
| 4 | Psalm 49:14 | Like sheep they are destined for Sheol. Death will be their shepherd. The upright will rule them in the morning, and their form will decay in Sheol, far from their lofty abode. |
| 5 | Psalm 149:5–9 | Let the saints exult in glory; let them shout for joy upon their beds. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ποιμανεῖ, poimainōgenerated
The verb ποιμαίνω is a future active indicative form meaning 'he will shepherd.' It conveys the idea of guiding and caring for a group, similar to how a shepherd tends to sheep. In this context, it signifies Jesus' role as a ruler who will protect and lead His followers.
This term encompasses both literal and metaphorical uses, indicating authority and governance. The emphasis is on the protective aspect of shepherding, suggesting that Jesus will rule with care and strength.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse in the Berean Standard Bible uses the phrase rule, which is shared by several translations, including the KJV and ASV, emphasizing authority.
However, the DBY opts for shepherd instead, highlighting a different nuance of leadership. The translations also vary on the rendering of ῥάβδῳ, with some using scepter (BSB) while others prefer rod (ASV, KJV).
Sentence Structuregenerated
The main verb of the sentence is ποιμανεῖ, he will shepherd, which governs the subject and object. The structure includes clauses that describe the action and the comparison with pottery.
The sentence is complex, with multiple phrases detailing the action of ruling and the consequences for those ruled, illustrating the relationship between authority and judgment.
Septuagint Backgroundgenerated
ποιμαίνω appears in the Septuagint, often translating Hebrew terms related to shepherding, such as רָעָה (to shepherd). This connection reinforces the concept of leadership and care in the biblical tradition.
In the context of the Old Testament, the imagery of a shepherd is rich, often associated with God's guidance over His people, which parallels the authority Jesus claims here.
In plain words — the whole versegenerated
Revelation 2:27 describes how Jesus will rule with a strong authority, likened to an iron scepter that breaks pottery. This illustrates His power and the certainty of His judgment, as He has received this authority from His Father.
Frequently Asked Questionsgenerated
This imagery signifies His absolute authority and strength in governance, indicating that His rule is unyielding and powerful.
Pottery represents fragility and vulnerability, contrasting with the strength of the iron scepter, illustrating how those who oppose Christ will be easily shattered.
To overcome refers to remaining faithful to Christ despite challenges and opposition, receiving the promise of authority in return.
This verse emphasizes that Jesus' authority is derived from the Father, establishing His legitimacy as the ruler over all nations.
Reflection Questionsgenerated
- In what ways can I recognize Christ's authority in my life today?
- How can understanding Jesus as a shepherd influence my view of leadership?
- What does it mean for me to overcome challenges in my faith?
- How can I apply the imagery of strength and fragility in my own life?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to discuss Christ's authority and the nature of His rule, providing insights into its implications for believers.
Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside…Early Church Fathers on Revelation 2 →
And he shall rule them with a rod of iron. He governs the meek with inflexible justice, so that they may bear more fruit; but he destroys the obstinate, so that they either perish eternally,Early Church Fathers on Revelation 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 2:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he shall rule them with a rod of iron,.... Either with the Gospel, which is the rod of Christ's strength, and is the power of God unto salvation, and by which the kingdom of Christ is enlarged,
Read John Gill on Revelation 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
Read Robert Jamieson on Revelation 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd he shall rule them with a rod of iron: an iron rod either signifies a right rod, that will not be easily bent and made crooked; or a severe rod, which is most probably the sense: see . The words by the psalmist are applied to Christ, and to the church, : to particular saints here, who rule the nations either in Christ their Head, or with Christ as their Chieftain, with the word of God powerfully convincing the world of sin and righteousness. As the vessels of a potter shall they be broken to shivers; and all paganism and heathen idolatries shall be broken in pieces. Or, in the day of judgment, the saints that persevere shall sit with Christ, and judge and condemn the world severely; and…
Read Matthew Poole on Revelation 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Ver. 27. And he shall rule them] q.d. I will communicate myself wholly to him. See Psalms 139:6-9 Matthew 19:28; 1 Corinthians 6:2-3.
Read John Trapp on Revelation 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26, 27) Power (or, authority) over the nations: and he shall rule them (or, shepherd them) with a rod of iron; as the vessels of a potter shall they be broken to shivers.—The promise is of authority (“the might of right, not the right of might”) to share in the shepherd-like sovereignty of the anointed King. (Comp. the Messianic prophecy of Psalms 2) Those who refused to stoop to the customs around them, and to gain influence by crushing or ignoring their convictions—those who, like their Master, refused to win power by doing homage to wrong (Matthew 4:8-10), would share the nobler sway which He now established. Wherever the Church has illegitimately grasped at power, she has lost it. “The…
Read Charles John Ellicott on Revelation 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. He shall rule them with a rod of iron] He shall restrain vice by the strictest administration of justice; and those who finally despise the word and rebel shall be broken and destroyed, so as never more to be able to make head against the truth. This seems to refer to the heathen world; and perhaps Constantine the Great may be intended, who, when he overcame Licinius, became the instrument in God's hand of destroying idolatry over the whole Roman empire; and it was so effectually broken as to be ever after like the fragments of an earthen vessel, of no use in themselves, and incapable of being ever united to any good purpose.
Read AdamClarke on Revelation 2 →CambridgeThe Cambridge Bible for Schools and Colleges27. shall rule them] Lit., shall be their shepherd. So the LXX. read the word in Psalms 2:9 which, according to the pronunciation now adopted in the received Hebrew text, will mean “bruise” or “break them.” St John, we have seen, does not follow the LXX. blindly in their deviations from the Hebrew text (see on Revelation 1:6-7): so from this passage and Revelation 12:5, Revelation 19:15 we see that he accepted “rule” as the right reading. Apart from this, shepherd is used in the Old Testament of human and superhuman rulers often enough to suggest its use here. The same metaphor is found in Classical Greek.shall they be broken] Read, are broken: he is to rule the nations with as absolute a…
Read Cambridge on Revelation 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he shall rule them with a rod of iron - There is an allusion here to Psalms 2:9; “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” There is a
Read Albert Barnes on Revelation 2 →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
He will rule them with an iron scepter and shatter them like pottery —just as I have received authority from My Father.
He will rule them with a rod of iron, shattering them like clay pots, as I also have received of my Father;
He will rule them with an iron scepter and shatter them like pottery—just as I have received authority from My Father.
he will rule them with an iron rod* and like clay jars he will break them to pieces,
Tyndale line
And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.
and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:
and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father:
(And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers:) even as I received of my Father.
And he shall rule them with a rodde of yron: and as the vessels of a potter, shall they be broken.
Strictly literal
and he shall shepherd them with an iron rod; as vessels of pottery are they broken in pieces, as I also have received from my Father;
and he shall rule them with a rod of iron — as the vessels of the potter they shall be broken — as I also have received from my Father;
and he will rule them with a rod of iron—they will be broken as the vessels of the potter—as I have also received from My Father;
'He will rule them with an iron rod, like clay jars he will break them into pieces.'
From the Latin
And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken,
Simplified
He will rule the nations with an iron rod, breaking them into pieces like clay pots. In the same way that I received authority from my Father,
And he will be ruling them with a rod of iron; as the vessels of the potter they will be broken, even as I have power from my Father:
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 reget eas in virga ferrea, et tamquam vas figuli confringentur,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܠܡܪܥܐ ܐܢܘܢ ܒܫܒܛܐ ܕܦܪܙܠܐ ܘܐܝܟ ܡܐܢܝ ܦܚܪܐ ܬܫܚܩܘܢ ܗܟܢܐ ܓܝܪ ܘܐܢܐ ܢܣܒܬ ܡܢ ܐܒܝ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
The standard critical text of the New Testament.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
The previous edition, still widely cited.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
The Society of Biblical Literature edition, freely licensed.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
The edition that turned scholarship toward the earliest manuscripts.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
An independent critical text built from the oldest witnesses then known.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
A recent critical edition following documentary evidence closely.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ —
The reading of the majority of surviving manuscripts.
καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται
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 |
|---|---|---|
| συντρίβεται are broken in pieces | 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 2:27
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
ποιμαίνω is built from the root ποιμήν and means to shepherd or tend flocks. It covers both literal and metaphorical uses, such as governing or caring for people, as seen in various New Testament passages like Luke 17:7 and John 21:16. Lexicographers note a distinction between ποιμαίνω and βόσκω, with the former encompassing a broader sense of shepherding that includes guiding and protecting.
WHILE βόσκειν and ποιμαίνειν are both often employed in a figurative and spiritual sense in the O. T. (1 Chron. xi. 2; Ezek. xxxiv. 3; Ps. lxxvii. 72; Jer. xxiii. 2), and ποιμαίνειν in the New; the only occasions in the latter, on which βόσκειν is so used, are John xxi. 15, 17. There our Lord, giving to St. Peter that thrice-repeated commission to feed his “lambs” (ver. 15), his “ sheep ” (ver. 16), and again his “ sheep” (ver. 17), uses first βόσκε, then secondly ποίμαινε, returning to βόσκε at the last. This return, on * It is evident that the same comparison had occurred to Shakespeare: ‘The cloyed will, That satiate yet unsatisfied desire, That tub both filled and running.’ Cymbeline, Act i. Se. 7. § ταν. SYNONYMS OF THE NEW TESTAMENT. 85 the third and last repetition of the charge, to the word employed on the first, has been a strong argument with some for an absolute identity in…
Read the full entry →ποιμαίνω ; fut. ποιμανῶ; 1 aor. impy. 2 pers. plur. ποιpavare (1 Pet. ν. 2); (ποιμήν, 4. ν.); fr. Hom. down; Sept. for ny; to feed, to tend a flock, keep sheep ; a. prop.: Lk. xvii. 7; ποίμνην, 1 Co. ix. 7. b. trop. a. to rule, govern: of rulers, τινά, Mt. ii. 6; Rev. ii. 27; xii. 5; xix. 1ὅ, (2 5. ν. 2; Mic. v.6 (δ); vii. 14, ete.; [cef. W. 171), (see ποιμήν, b. fin.); of the overseers (pastors) of the church, Jn. xxi. 16; Acts xx. 28; 1 Pet. v. 2. B. to furnish pasturage or food ; to nourish: ἑαυτόν, to cherish one’s body, to serve the body, Jude 12; to supply the requisites for the soul’s needs [R. V. shall be their shepherd], Rev. vii. 17. [Sy¥N. see βόσκω, fin.]
ποιμαίνω, ““shepherd,” “‘tend’’: cf. BGU III. 759! (a.p. 125) ἐπελθόντες μοι. . . ποιμαίνοντι θρέμματα ᾿Ανουβίωνος, P Ryl Il. 114° (c. A.D. 280) Συρίων... ἀναπίσας μου τὸν dy[Spa Γάνιδα ὀνόϊματι ποιμένιν αὐτοῦ τὰ πρόβατα, “*Syrion persuaded my husband Ganis to pasture his flock,”’ P Thead 15" (a.p. 280-1) ἀγανακτ[ή]σας ἐκέλευσας αὐτῷ τῷ Συρίωνι παραστῆσαι τοὺς ποιμένας μεθ᾽ [ὧ]ν ἐποίμανεν ὁ τῶν παίδων πατήρ, ‘in your indignation you have ordered Syrion himself to present at the tribunal the shepherds, along with whom the father of the children shepherded,” and from the inserr. Sy// 570 (= 986)§ (v/iv B.c.) ἐν τ]οῖς ἄλσεσιν BL} ποιμ]αίνειν μηδὲ κοπρί εόε]ν (1.4. κοπρεύειν : editor). Bauer (HZNT ad Jn 2115) sees no difference between βόσκω and ποιμαίνω in Jn 217% 17 ἅπ4 16. but refers to Philo Quod det. pot. ins. sol. p. 26377® ed. Cohn for a difference between them. From the idea of “"…
Read the full entry →ποιμαίνω (poimainō) — to shepherd.
ποιμαίνω,
Epic dialect imperfect ποιμαίνεσκεν [Refs 8th c.BC+]: (ποιμήν):—herd, tend, μῆλα [Refs 8th c.BC+]; πρόβατα variant in [Refs 5th c.BC+]; ποιμαίνειν ἐπ᾽ ὄεσσι to be shepherd over sheep, [Refs 8th c.BC+]: absolutely, act as shepherd, tend flocks, [Refs 5th c.BC+]:—passive, to be herded, roam the pastures, of flocks, [Refs 8th c.BC+]middle, with ὕπνος (l. [Refs]
2. πᾶς πεποίμανται τόπος every country has been traversed (as by a shepherd or flocks of sheep), [Refs 4th c.BC+]
II. metaphorically, tend, cherish, ζωᾶς ἄωτον [Refs 5th c.BC+]
II.2. guide, govern, στρατόν [Refs 5th c.BC+]
II.3. soothe, beguile, ἔρωτα π. [Refs 3rd c.BC+]: hence, generally, deceive, [Refs 5th c.BC+]
ποιμαίνω
poimaino
from 4166; to tend as a shepherd of (figuratively, superviser):--feed
(cattle), rule.
see GREEK for 4166
ποιμαίνω
v.
I shepherd, tend
ποιμαίνω poimainō 11x
to feed, pasture, tend a flock, Lk. 17:7; 1 Cor. 9:7; trop. to feed with selfish indulgence, to pamper, Jude 12; met. to tend, direct, superintend, Mt. 2:6; Jn. 21:16; to rule, Rev. 2:27
ποιμαίνω ποιμαίνω, ποιμήν to be shepherd, ἐπ᾽ ὄεσσι over the sheep, Il.: c. acc. to tend a flock, Od., Eur., etc.; absol., Theocr.:—Pass., like νέμομαι, to roam the pastures, of flocks, Il., Eur.
in Aesch., πᾶς πεποίμανται τόπος every place has been traversed (as by a shepherd seeking after stray sheep).
metaph. to tend, cherish, mind, Pind., Aesch.
like βουκολέω, to beguile, Theocr.: generally, to deceive, Eur.
Verb-FAI-3S — Verb · future · active · indicative · third person · singularfuture active indicative — an action still to come.
V-FAI-3S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: third Number: Singular
shep'-erd (ro`eh, ro`i; poimen, "a feeder"): The sheep owner frequently tends the flocks himself (Ge 4:4; 30:40; compare Eze 34:12), but more often he delegates the work to his children (Ge 29:9; 1Sa 16:19; 17:15) or relatives (Ge 31:6). In such cases the sheep have good care because the keepers have a personal interest in the well-being of the animals, but when they are attended by a hireling (1Sa 17:20) the flocks may be neglected or abused (Isa 56:10,11; Eze…
Shepherd
A word naturally of frequent occurence in Scripture. Sometimes the word “pastor” is used instead (Jer. 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Ps. 23:1; 80:1; Isa. 40:11; 44:28; Jer. 25:34, 35; Nahum 3:18; John 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:4).
In a nomadic state of society every man, from the sheikh down to the slave, is more or less a shepherd. The progenitors of the Jews in the patriarchal age were nomads, and their history is rich in scenes of pastoral life. The occupation of tending the flocks was undertaken,not only by the sons of wealthy chiefs, (Genesis 30:29) ff.; Genesis37:12 ff., but even by their daughters. (Genesis 29:6,8; Exodus 2:10) The Egyptian captivity did march to implant a love of settled abode, and consequently we find the tribes which still retained a taste for shepherd life selecting their own quarters apart from their brethren in the transjordanic district. (
Or PASTOR.
Abel was a keeper of sheep, Ge 4:2, as were the greater number of the ancient patriarchs. When men began to multiply, and to follow different employments, Jabal son of Lamech was acknowledged as father, that is, founder of shepherd and nomads, Ge 4:20. A large part of the wealth of ancient patriarchs consisted in flocks and herds, the care of which was shared by their sons, daughters, and servants. Rachel the bride of Jacob was a shepherdess, Ge 29:6; his sons, the fathers of the tribes of Israel were shepherds, and so was David their king, Ps 78:70-72. The employment is highly honored in the Bible, Lu 2:8-20. In…
11 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 30 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.
ἄγαμαι καὶ τοῦ θεσμοφύλακος Μωυσέως, ὃς μέγα καὶ λαμπρὸν ἡγούμενος τὸ ποιμαίνειν περιῆψεν ἑαυτῷ τὸ ἔργον·
φήσαντος δὲ εἶναι Δαβίδην τοὔνομα, ποιμαίνειν δὲ καὶ τῆς τῶν βοσκημάτων φυλακῆς ἐπιμελεῖσθαι κελεύει καλεῖν αὐτὸν ἐν τάχει·
κατέβησαν γὰρ εἰς ᾅδου ζῶντες, καὶ θάνατος ποιμανεῖ αὐτούς.
Συρίων γενόμενος δεκάπρωτος ἀπὸ τῆς αὐτῆς κώμης Θρασὼ ἀναπείσας μου τὸν ἄνδρα Καῆτ ὀνόματι ποιμαίνειν αὐτοῦ τὰ πρόβατα — ὅστις ἀδίκως τὰς τοῦ προκειμένου ἀνδρὸς αἶγας καὶ πρόβατα τὸν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-APM — Personal pronoun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
P-APM Part of Speech: Personal pronoun Case: Accusative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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.
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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 →
The Greek word ῥάβδος (rhabdos) means a rod or staff, often used for various purposes such as a walking stick, a ruler's sceptre, or a tool for chastisement. It appears in the New Testament in contexts like a journey staff (e.g., Matthew 10:10) and a rod of correction (e.g., 1 Corinthians 4:21). The term also has broader meanings in classical literature, including a magic wand or a fishing rod.
ῥάβδος, -ov, ἡ, [prob. akin to pamis, Lat. verber; cf. Curtius § 513], in various senses fr. Hom. down; Sept. for 79D, DAW, 2p Nyywn, ete., a staff, walcing-stick: i. 4. @ twig, rod, branch, Heb. ix. 4 (Num. xvii. 2 sqqHebr. text xvii. 16 sqq.); Rev. xi. 1; α rod, with which one is beaten, 1 Co. iv. 21 (Plato, legg. 3 p. 700 ¢.; Plut., al.; πατάσσειν τινὰ ἐν ῥάβδῳ. Ex. xxi. 20; Is. x. 24); a staff: as used on a journey, Mt. x.10; Mk. vi. 8; Lk. ix. 3; or to lean upon, Heb. xi. 21 (after the Sept. of Gen. xlvii. 31, where the translators read 74>, for NU a bed; [ef. προσκυνέω, a.}); or by shepherds, Rev. ii. 27; xii. 5; xix. 15, in which passages as ἐν ῥάβδῳ ποιμαίνειν is fig. applied to a king, so ῥάβδῳ σιδηρᾷ; with a rod of iron, indicates the severest, most rigorous, rule, hence ῥάβδος is equiv. to a royal sceptre (like Dav, Ps. ii. 9; xlv. 8; for 3 γ), Esth. iv. 11; v. 2): Heb. i. 8…
Read the full entry →ῥάβδος, “a rod”: P Tebt I. 4439 (B.c. 114) ἔδωκεν πληγὰς πλείους ἧι [εἸῖχεν ῥάβδωι, ‘‘gave me many blows with the rod he was carrying”: cf. P Lond 4415 (B.c, 161) (=I. p. 34, UPZ i. p. 140), P Grenf I. 5815 (ii/i B.c.). For a reminiscence of Ps 2° (cf. Rev 257 a/.) see the magical P Osl I. 1108 (iv/B.c.) κατέχων ῥάβδον σιδηρᾶν, with the editor’s note, and for a similar reminiscence of Exod 1415 see the leaden tablet from Hadrumetum, Wiinsch 4 / 51° (iii/A.D.) (= Andollent, p. 374) δρκίζω σε τὸν διαστήσαντα τὴν ῥάβδον ἐν τῇ θαλάσσῃ. For the form ῥαύδους -- ῥάβδους, cf. P Par 40% (8.6, 158), 417° (B.c. 158-7) (= UPZ i. pp. 148, 150), and see Mayser Gyr. p. 115. e ~ ῥαβδοῦχος, lit. ‘a rod-holder,”’ is supplied by Wilcken in P Par 245 (B.C. 164) (= U PZ i. p. 123) τῶν δ᾽ ἐκ Tod ἱεροῦ ῥαβδο[ῦχός tis Ζωίλος, with reference to a ‘‘temple-attendant” in the Serapeum at Memphis. For this usage…
Read the full entry →ῥάβδος (rhabdos) — rod.
ῥάβδος, ἡ,
rod, wand, [Refs 8th c.BC+]; lighter than the βακτηρία or walking-stick, [NT+5th c.BC+]
1. magic wand, as that of Circe, [Refs 8th c.BC+]; that with which Athena touched Odysseus, to restore his youthful appearance, χρυσείῃ ῥάβδῳ ἐπεμάσσατο [Refs]; that with which Hermes overpowers the senses of man, [Refs 8th c.BC+]; that with which Hades rules the ghosts, [Refs 5th c.BC+]; divining-rod, [Refs 5th c.BC+]
2. fishing-rod, [Refs 8th c.BC+]
3. limed twig, for catching small birds, [Refs 5th c.BC+]
4. shaft of a hunting-spear, [Refs 5th c.BC+]
5. staff of office, like the earlier σκῆπτρον, [LXX+5th c.BC+]; carried by a βραβευτής, [Refs 4th c.BC+]
6. wand borne by the ῥαψῳδός, τὸν ἐπὶ ῥάβδῳ μῦθον ὑφαινόμενον [Refs 3rd c.BC+] according to the measure of his (Homer's) verses, [Refs 5th…
ῥάβδος
rhabdos
from the base of 4474; a stick or wand (as a cudgel, a cane or a baton
of royalty):--rod, sceptre, staff.
see GREEK for 4474
ῥάβδος, ου, ἡ
n.f.
a rod, staff
ῥάβδος rhabdos 12x
a rod, wand, Heb. 9:4; Rev. 11:1; a rod of correction, 1 Cor. 4:21; a staff, Mt. 10:10; Heb. 11:21; a scepter, Heb. 1:8; Rev. 2:27
ῥάβδος ῥάβδος, ἡ, a rod, wand, stick, switch, Lat. virga, Hom., Xen.
a magic wand, as that of Circe or Hermes, Hom.
a fishing-rod, Od.:—also a limed twig, for catching birds, Ar.
a spear-staff or shaft, Xen.
a staff of office, like the earlier σκῆπτρον, Pind.
the wand borne by the ῥαψῳδός: hence, κατὰ ῥάβδον ἐπέων according to the measure of his (Homer's) verses, Pind.
a rod for chastisement, Plat.; αἱ ῥάβδοι the fasces of the Roman lictors, Plut.
a stripe or strip, Il.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
(maqqel, maTTeh, shebheT; rhabdos): Little distinction can be drawn between the Hebrew words used for "rod" and "staff." Maqqel is the word used in Ge 30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer 1:11 of the "rod of an almond-tree." MaTTeh is used of a rod in the hand, as the "rods" of Moses and of Aaron (Ex 4:2 ff; 7:9 , etc.). ShebheT is used, but sometimes also maTTeh, of the rod used for correction (Ex 21:20; 2Sa 7:14; Pr 10:13; 13:24; Isa 10:5, etc.). In
12 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 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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 71 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.
ἐκτείνας οὖν τὴν χεῖρα ἐπελάβετο τῆς κέρκου, καὶ ἐγένετο ῥάβδος ἐν τῇ χειρὶ αὐτοῦ·
καὶ ποιησάντων ἅπτεται τῇ ῥάβδῳ ᾗ εἶχε τῶν κρεῶν, τὰ δὲ λάμψαντος πυρὸς ἅμα τοῖς ἄρτοις ἐκαίετο καὶ ὁ ἄγγελος διὰ τοῦ καπνοῦ ὥσπερ ὀχήματος ἀνιὼν εἰς οὐρανὸν αὐτοῖς φανερὸς ἦν.
καὶ εἶπεν αὐτοῖς: Ἅνδρες ἀδελφοί, ἦς ἂν φυλῆς ἡ ῥάβδος βλαστήσῃ, ταύτην ἐκλέλεκται ὁ θεὸς εἰς τὸ ἱερατεύειν καὶ λειτουργεῖν αὐτῷ.
ζημιωθήσεται … … λοιδορήματος ἢ ῥαπίσματος ἢ … … … ατος … ῥάβδου πληγῆς β αντ … … … ης ω … τραυμα … ματος τάλαντον α
ἀγγεῖα τρία ἐν σαλωδίῳ … α γυναικεῖα δ χιτώνιον λευκὸν παιδικὸν καὶ κάμπτραν καὶ ῥάβδον. οὐκ ἐκομισάμην τὴν μνᾶν τοῦ ἐριδίου τοῦ λωτίνου. πέμψον Τρυφωνᾶτι τὴν συρίαν ἐπεὶ αὐτός
μετʼ αὐτοῦ, ὃν ἔδωκαν τῷ υἱῷ σου. καὶ σημεῖον, ὅτι εἰς τὸν νῶτον αὐτοῦ ῥάβδον καὶ ἐμβεβλημένοι εἰσὶν αὐτὸν ἐπὶ τὴν ὄνον σου καὶ τοῦ υἱοῦ σου καὶ καθέστακαν
σιδηροῦς is an adjective meaning 'made of iron.' It appears in various contexts in the New Testament, notably in Acts 12:10 and Revelation 2:27, among others. The term is derived from σίδηρος, which means 'iron.' Lexicons note its metaphorical use to describe something as hard or unyielding, as well as its application in ancient texts to describe physical objects made of iron.
σιδήρεος, -α, -ον (-οῦς, -ᾶ -οῦν)
(< σίδηρος),
[in LXX chiefly for בַּרְזֶל ;]
of iron: Ac 12:10, Re 2:27 9:9 12:5 19:15.†
σιδήρεος, -έα, -eov, contr. -οὖῦς, -a, -οῦν, (σίδηρος), fr. Hom. down, made of iron: Acts xii. 10; Rev. ii. 27; ix. OL ΡΟ ΩΣ σὸδιον Da
σιδήρεος, ‘‘made of iron” (Ac 1210. Rev 227, a/.): P Eleph 5’ (B.C. 284-3) λυχνία σιδηρᾶ a, P Oxy III. 52118F (ii/a.p.) βάδιλλος σιδ[ηροῦς), κάρκινος σιδηροῦς, ‘iron shovel, iron tongs,” 26. VII. 103518 (A.D. 143) τὸ ὑπάρχον αὐτῷ ζεῦγος κτενιστικὸν σιδηροῦν, ‘the combing instrument belonging to him, made of iron,” and P Lond 1164(/)® (A.p. 212) (=III. p. 164) πλοῖον... ἀνκύραις σιδηραῖς σὺν σπάθαις σιδηραῖς. The uncontracted form σιδηρέας occurs in 4 Macc 95 N*, and σιδηραίαις in 20.585 : see Thackeray Gr. 1. p. 173.
σιδήρεος (sidēreos) — iron.
σῐδήρ-εος, α,
Ionic dialect and Epic dialect η, ον, Attic dialect contraction σιδηροῦς, ᾶ, οῦν [Refs]; Epic dialect also σιδήρειος, η, ον, see below; also late, [Refs 6th c.AD+] (feminine -ειος[Refs 9th c.AD+]; Doric dialect σιδάρεος [ᾱ] [Refs 4th c.BC+], and see below 11, also σιδάριος [Refs 4th c.BC+]; Aeolic dialect σιδάριος [Refs 3rd c.BC+]:—made of iron or steel, ἄξων [Refs 8th c.BC+]; χεὶρ σ. grappling-iron, [Refs 5th c.BC+], i.e. the clang of arms, [Refs 8th c.BC+]; σ. οὐρανός the iron sky, the firmament, which the ancients held to be of metal, [Refs 8th c.BC+]; σ. γένος, of the [Refs 8th c.BC+]
2. metaphorically, ἦ γὰρ σοί γε σ. ἐν φρεσὶ θυμός a soul of iron, i.e. hard, stubborn as iron, [Refs 8th c.BC+]; ἦ ῥά νυ σοί γε σ. πάντα τέτυκται…
σιδηροῦς
sidereos
from 4604; made of iron:--(of) iron.
see GREEK for 4604
σιδήρεος, έα, εον
Adj
made of iron
σιδηροῦς sidērous 5x
made of iron, Acts 12:10; Rev. 2:27; 9:9; 12:5; 19:15*
σιδήρεος σι^δήρεος, α, ionic η, ον, epic σιδήρειος, η, ον σίδηρος made of iron or steel, iron, Lat. ferreus, Hom., etc.; χεὶρ σιδηρᾶ a grappling-iron, Thuc.:— σιδήρειος ὀρυμαγδός, i. e. the clang of arms, Il.; σιδήρεος οὐρανός the iron sky, the firmament, which the ancients held to be of metal, Od.
metaph., σιδήρεος ἐν φρεσὶ θυμός a soul of iron, i. e. hard as iron, Hom.; οἱ κραδίη σιδηρέη Od.; σοί γε σιδήρεα πάντα τέτυκται thou art iron all! id. Od.:—of Hercules, the ironside, Simon.; ὦ σιδήρεοι O ye ironhearted! Aeschin.
σιδάρεοι, οἱ, a Byzantine iron coin, always in doric form, Ar.
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
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 24 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.
προσβλέψω δὲ τίσιν ὀφθαλμοῖς ὁ σιδηροῦς ἐγώ;
ἔδοξας ὁρᾶν ἀνδριάντα μέγαν ἑστῶτα, οὗ τὴν μὲν κεφαλὴν συνέβαινεν εἶναι χρυσῆν, τοὺς δὲ ὤμους καὶ τοὺς βραχίονας ἀργυροῦς, τὴν δὲ γαστέρα καὶ τοὺς μηροὺς χαλκέους, κνήμας δὲ καὶ πόδας σιδηροῦς.
καὶ πάλιν λέγει ὁ προφήτης: Ἐγὼ πορεύσομαι ἔμπροσθέν σου καὶ ὄρη ὁμαλιῶ καὶ πύλας χαλκᾶς συντρίψω καὶ μοχλοὺς σιδηροῦς συγκλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους, ἵνα γνῶσιν ὅτι ἐγὼ κύριος ὁ θεός.
Μᾶρκος δεκουρίων Σαβίνωι χαίρειν. δὸς Κρονίωνι πασσάλους β σιδηροῦς καὶ πέντε ξύλα εἰς κλίμακα καὶ σχοινία λεπτά. Cubilio salutem cados mitte paleas u
ὁ ἀδελφός, ὃς ἐνετείλατο αὐτῷ πέμψαι σε … , κύριέ μου πάτερ, ἧς σιδηρᾶ … … ἀλλὰ μὴ ἀμελήσῃς. παρακαλεῖ δέ σε, πάτερ, ὁ ἀδελφὸς ἵνα πέμψῃς αὐτῷ
ἔστι δὲ ἐν … ὑπὸ ἰδιωτῶν … κε ἀρτάβαι χαλκοῦν … γλωσσόκομον … βάδιλλος σιδηροῦς … καρκίνος σιδηροῦς … καὶ προσεγένετο ἐν τῷ … ἔτει … Καίσαρος τοῦ κυρίου
The Greek word ὡς is an adverb and conjunction derived from the relative pronoun ὅς. It is used in various contexts to mean 'as,' 'like,' or 'when,' and can indicate manner, comparison, or time. In the New Testament, it appears frequently to express similarity or to introduce clauses, such as in comparisons or temporal phrases. The lexicons do not show significant disagreement on its usage.
ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ.
As relat. adv. of manner, as, like as, just as, even as;
with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mk 4:26, I Co 3:15, Eph 5:28, Ja 2:12, al.; ὡς . . . οὕτως, Ac 8:32, I Co 7:17, al.; elliptically (sc. οὕτως, οὕτω), c. nom., Mt 6:29, al.; c. acc., Mt 19:19, Mk 12:31, al.; c. prep., Mt 26:55, Read the full entry →
ὡς [ Treg. (by mistake) in Mt. xxiv. 38 ὥς; cf. W. 462 (431); Chandler § 934, and reff. in Ebeling, Lex. Hom. s. v. p. 494
ὡς. Ι. = “45: P Goodsp Cairo 44 (ii/B.c.) (= Selections, Ῥ- 24) εἰ tppwoar . .. εἴη dv ὡς αἱρούμεθα, “if you are well, it will be as we desire,” BGU I. 1637 (A.D. 108) καὶ yap ἄλλοι ὡς πληγέντες ὑπὸ αὐτοῦ ἀναφόριον δεδώκασι, “for others have given information (from time to time) ἃ5 having been assaulted by him,” P Flor I. 5618 (A.p. 234) ὡς καθήκει, and BGU IV. το. 1 (iv/y A.D.) κα]ταβληθῆναι ὡς φονέα. 2. = “that,” ‘ how,” after verbs of saying, thinking, etc.: P Tebt I. τοῦ (B.c. 119) φρόντισον ὡς τὰ τῆς ὑποσχέσεως ἐκπληρωθήσεται, “take care that the terms of his agreement are fulfilled” (Edd.), and P Tebt II. 4101? (i/A.D.) μν[ἤ]σθητι o[s] ἐν τῷ Τρ[ιστόμῳ pe ἐφιλοτ[ιυἹμοῦ σὺν ἐμοὶ μεῖναι, ‘remember how zealous you were at Tristomos to remain with me” (Fdd.). 3. Ὁ. ind. with dy, as in Σ Cor 125, cf. P Par 4615 (B.C. 152) ὡς ἂν εὐκαιρήσω, παραχρῆμα παρέσομαι πρός σε. 4. c. conj. with…
Read the full entry →ὡς (hōs) — as/when.
ὡς:—
Summary:
__A as adverb of Manner.
__A.Aa ὧς and ὥς (with accent), so, thus.
__A.Ab ὡς (without accent) of the Relat. pronoun ὅς, as.
__A.Ac ὡς Relat. and Interrog., how.
__A.Ad ὡς temporal, when.
__A.Ae ὡς Local, where,
__B ὡς, as CONJUNCTION.
__C,D various usages. adverb of Manner:
__A.Aa ὥς, Demonstr., ={οὕτως}, so, thus, frequently in [Refs 8th c.BC+]; in Ionic dialect Prose, [Refs 5th c.BC+]; ὥς simply ={οὕτως}, [Refs 5th c.BC+]
__A.2 καὶ ὧς even so, nevertheless, [Refs 8th c.BC+]; οὐδ᾽ ὧς not even so, [Refs 8th c.BC+] are used in Trag. and Attic dialect, [Refs 5th c.BC+]; κἂν ὧς, εἴπερ μέλει σοι, ἀπόστειλόν μοί τινα [Refs 4th c.AD+]; δουλεύων καθὼς καὶ ὧς [Refs 2nd c.BC+]; Thess. καὶ οὗς [Refs 3rd c.BC+]; for this phrase the accentuation ὧς[Refs 2nd…
ὡς
hos
probably adverb of comparative from 3739; which how, i.e. in that
manner (very variously used, as follows):--about, after (that),
(according) as (it had been, it were), as soon (as), even as (like),
for, how (greatly), like (as, unto), since, so (that), that, to wit,
unto, when(-soever), while, X with all speed.
see GREEK for 3739
ὡς
Adv
as, like as, how, while, so that
ὡς hōs 504x
conjunction formed from the relative pronoun ὅς, used as a comparative part. and conj., as, correlatively, Mk. 4:26; Jn. 7:46; Rom. 5:15; as, like as, Mt. 10:16; Eph. 5:8; according as, Gal. 6:10; as, as it were, Rev. 8:8; as, Lk. 16:1; Acts 3:12; before numerals, about, Mk. 5:13; conj. that, Read the full entry →
ὡς thus, as, so that, since
A. ADVERB of Manner, either ὥς (with accent) Demonstr. so, thus, Lat. sic;— or ὡς (without accent) Relat. as, Lat. ut. B. ὡς, as CONJUNCTION. C, D. various usages.
of Manner:
ὥς, Demonstr. = οὕτως, so, thus, Lat. sic, Hom., Hdt.; rare in attic:— καὶ ὥς, even so, nevertheless, οὐδ᾽ ὥς, μηδ᾽ ὥς, not even so, in no wise, Hom., Soph.
in Comparisons, ὥς . . , ὡς . . , so . . as . . , Lat. sic . . ut . . , Il., Plat.
thus, for instance, Od.
ὡς, Relat., as, Lat. ut, first in Hom.; οὕτως ὡς, Lat. sic ut; but the antec. is often omitted: similes are commonly introduced by ὡς ὅτε, ὡς δ᾽ ὅτε, where ὅτε often seems superfluous, ἤριπε δ᾽, ὡς ὅτε πύργος [ἤριπε] Il.:—this ὡς takes the accent at the end of a clause or when it follows the word dependent on it; θεὸς δ᾽ ὣς τίετο δήμῳ Il.; οἱ δὲ φέβοντο, βόες ὥς…
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
516 occurrences in the New Testament, rendered 22 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 502 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.
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-NPN — Article · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
T-NPN Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
σκεῦος is a neuter noun meaning a vessel or implement, often used in various contexts including household utensils, military equipment, and ship gear. In the New Testament, it appears in verses like Mark 11:16 and Romans 9:21, where it can also metaphorically refer to people, such as 'vessels of mercy' or 'vessels of wrath.' The term can denote both physical objects and the body as a vessel for the soul.
σκεῦος, -ους, τό
[in LXX chiefly for כְּלִי ;]
a vessel, implement (for exx. in various senses, v. MM, xxii): Mk 11:16, Lk 8:16, Jo 19:29, Ac 10:11, 16 11:5, Ro 9:21, Re 18:12; pl., II Ti 2:20, Re 2:27; τὰ σ. τῆς λειτουργίας, He 9:21; pl., τὰ σ., utensils, goods, Mt 12:29, Mk 3:27, Lk…
Read the full entry →σκεῦος, -ous, τό, [prob. fr. τ. sku ‘to cover’; οἵ. Lat. scutum, cutis, obscurus; Curtius § 113; Vaniéek p.1115], fr. [Arstph.], Thue. down; Sept. for ὌΞ; 1. avessel: Mk. xi. 16; Lk. viii. 16; Jn. xix. 29; Acts x. 11,16; xi. 5; 2 Tim. ii. 20; Rev. ii. 27; xviii. 12; τὰ ox. τῆς λειτουργίας, to be used in performing religious rites, Heb. ix. 21; σκεῦος εἰς τιμήν, unto honor, i. e. for honorable use, Ro. ix. 21; 2 Tim. ii. 21, (καθαρῶν ἔργων δοῦλα σκεύη. Sap. xv. 7); εἰς ἀτιμίαν, unto dishonor, i. e. for a low use (as, a urinal), Ro. ix. 21; σκεύη ὀργῆς, into which wrath is emptied, i. e. men appointed by God unto woe, hence the addition κατηρτισμένα εἰς ἀπώλειαν, Ro. ix. 22; σκεύη ἐλέους, fitted to receive mercy, —explained by the words ἃ προητοίμασεν eis δόξαν, ib. 23; τὸ σκεῦος is used of a woman, as the vessel of her husband, 1 Th. iv. 4 (see κτάομαι ; [al. take it here (as in 2 Co.…
Read the full entry →σκεῦος, **a vessel” (Rom 9?! a/.). This common noun is used with a variety of applications, e.g. P Eleph 1451 (iii/B.c.) ἔκ τε κτηνῶν Kal σκενῶν, P Petr III. 107(@)i™ (ii/B.c.) fares are paid for the conveyance τῶν ᾿Αγήνορος σκενῶν, “οἵ Agenor’s furniture,” P Ryl 11. 138?3 (A.D. 34) ἐρίων σταθμία te kal ἕτερα σκεύη, “15. measures of wool, as well as other implements,” P Oxy I. 105% (A.D. 117-137) σκεύη καὶ ἔπιπλα, ‘‘movables and household stock,” P Tebt II. 38114 (A.D. 123) (= Selections, p. 78) σκεύηι kal ἐνδομενίαν καὶ ἱματισμόν, ‘utensils and household-stock and clothing,” and P Grenf II. 7714 (iii/iv a.D.) (= Se/ectzons, p. 120) χάριν τῶν σκευῶν αὐτοῦ, ‘on account of his goods.” For σκεῦος = ‘‘(a ship's) tackle,” as in Ac 2717, cf. P Cairo Zen I. 590317° (B.c. 258) ἀδύνατογ yap μοι δοκεῖ εἶναι ἄνευ τῶν ἀναγκαίων σκευῶν πλεῖν τὰ πλοῖα, and Sy// 537 (= %969)* (B.C. 347-6) σ]υνγραφαὶ…
Read the full entry →σκεῦος (skeuos) — vessel.
σκεῦος, εος, τό,
vessel or implement of any kind, in singular, [Refs 5th c.BC+]:—but the plural is frequently used in a collective sense, all that belongs to a complete outfit, house-gear, utensils, chattels, opposed to live-stock and fixtures, [Refs 5th c.BC+]; σ. γεωργικά farming implements, [Refs 5th c.BC+]; ἱερὰ σ. sacred vessels and implements, [Refs 5th c.BC+]; a druggist's stores, [Refs 4th c.BC+]; σ. τὰ ἐπιτράπεζα table-furniture, [Refs]; military accoutrements, equipment, τὰ περὶ τὸ σῶμα σ. [Refs 5th c.BC+]; τὰ τῶν ἵππων σ. [Refs 5th c.BC+]; baggage of an army, and, generally, baggage, luggage, [Refs 5th c.BC+]; ὄνοι αὐτοῖς σκεύεσι packs and all, [Refs]; tackle, gear of ships, naval stores, etc., [Refs 5th c.BC+]; τὰ σκέα (σκεύη) τοῦ πλοίου [Refs 3rd c.BC+] (so, collectively, in singular…
Read the full entry →σκεῦος
skeuos
of uncertain affinity; a vessel, implement, equipment or apparatus
(literally or figuratively (specially, a wife as contributing to the
usefulness of the husband)):--goods, sail, stuff, vessel.
σκεῦος, ους, τό
n.n.
a vessel to contain liquid, utensil, tackle
σκεῦος skeuos 23x
a vessel, utensil for containing anything, Mk. 11:16; Lk. 8:16; Rom. 9:21; any utensil, instrument; σκεύη, household stuff, furniture, goods, etc., Mt. 12:29; Mk. 3:27; the mast of a ship, or, the sail, Acts 27:17; met. an instrument, means, organ, minister, Acts 9:15; σκεύη ὀργῆς and σκεύη ἐλέους, vessels of wrath, or, of mercy, persons visited by punishment, or, the divine favor, Rom. 9:22, 23; the vessel or frame of the human…
Read the full entry →σκεῦος σκεῦος, ος, εος, τό, a vessel or implement of any kind, Ar., Thuc., etc.:—pl. in collective sense, furniture, house-gear, utensils, chattels, Ar.:—esp. of military accoutrements, equipment, Thuc., Xen.: baggage, luggage, Lat. impedimenta, Ar., Xen.:— the tackling or gear of ships, Xen., NTest.
an inanimate object, a thing, Plat.
metaph., τὸ σκεῦος, the body, as the vessel of the soul, NTest.; σκεῦος ἐκλογῆς a chosen vessel, of St. Paul, id. NTest.
Noun-NPN — Noun · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
N-NPN Part of Speech: Noun Case: Nominative Number: Plural Gender: Neuter
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
23 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 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 139 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
διὰ τοῦθ’ εὑρήσεις τὴν σκηνὴν καὶ τὰ σκεύη πάντα αὐτῆς πρότερον μὲν ὑπὸ Μωυσέως, αὖθις δ’ ὑπὸ Βεσελεὴλ κατασκευαζόμενα·
πολὺς γὰρ ὁ ἄργυρός τε καὶ χρυσὸς ἐγκατελήφθη ἐν τῷ στρατοπέδῳ καὶ σκεύη χαλκᾶ, οἷς ἐχρῶντο περὶ τὴν δίαιταν, πολὺ δὲ ἐπίσημον πλῆθος ἑκατέρων ὅσα τε ὑφαντὰ καὶ κόσμοι περὶ τὰς ὁπλίσεις ἥ τε ἄλλη θεραπεία καὶ κατασκευὴ ἐκείνων λεία τε παντοία κτηνῶν…
γεγραμμένης ἐντολῆς: Ὃς ἂν μὴ νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ τοῦ προσενεχθέντος…
μμθετου τῶν ἀπὸ Καρανίδος εἰς τὴν οἰκίαν μου ἀπηνέγκαντο ἱματισμὸν … πάντες βε … σκεύη καὶ ἐπήνεγκάν μοι πληγὰς πλείστας εἰς τὸ τυχὸν μέρος τοῦ σώματος … ἐπιθέντες τη
μου Ὀρσενούφι καὶ Σισοΐτι καὶ Πετοβάστι καὶ Μαρρῆτι καὶ τὰ ἐν τῆι οἰκίᾳ αὐτοῦ σκεύη τε καὶ ἕτερα τῇ μητρὶ ἡμῶν Ταοννώφρι ἐπὶ τὸν τῆς ζωῆς αὐτῆς χρόνον. ἐν
Ψύφι καὶ Ψενκήβκι πάντα ὅσα ποτὲ ἐὰν καταλείψῃ ὁ αὐτὸς Ψῦφις ὃς καὶ Ἁρποχρατίων σκεύη καὶ ἐπίπλοα καὶ ἐνδομενίαν καὶ ἐνοφειλόμενα καὶ κτήνη παντοῖα, ἑκάστῳ ὁμοίως κατὰ τὸ τρίτον
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-NPN — Article · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
T-NPN Part of Speech: definite arTicle Case: Nominative Number: Plural Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
The Greek word κεραμικός (i.e., *keramikos*) means 'made of clay' or 'of a potter.' It is derived from κέραμος and covers the concept of pottery. In the New Testament, it appears in Revelation 2:27, where it conveys the idea of something earthen. The lexicons consistently describe it as related to pottery without significant disagreement.
κεραμικός, -ή, -όν
(< κέραμος),
[in LXX: Da LXX 2:41 (פֶּחָר)*;]
(cl.) of a potter (e.g. γῆ).
In LXX and NT, = cl., κεραμεοῦς (Plut., κεράμειος, Polyb., -μαῖος, etc), earthen: Re 2:27.†
κεραμικός, -7), -όν, (κέραμος) : 1. in class. Grk. of or be longing to a potter: hence x. γῆ: such as ἃ potter uses, Hippoer.; τέχνη, Plat. polit. p. 288 a. 2. in the Bible made of clay, earthen: Rev. ii. 27 (Dan. ii. 41), for which the Greeks use κεραμεοῦς, -@, -odv, and κεράμιος [al. -μειος], cf. Lob. ad Phryn. p. 147; [W. 99 (94) ].
κεραμικός (keramikos) — made of clay.
κερᾰμ-ῐκός, ή, όν,
of or for pottery, γῆ κ. potter's earth, [Refs 5th c.BC+]; κ. ῥύμη, ={Κεραμεικός}, [Refs 5th c.BC+]; ὁ κ. τροχός [Refs 1st c.BC+]; κ. μάστιξ, Comedy texts Phrase for ostracism, [Refs 3rd c.AD+]; ἡ -κή (i.e. τέχνη) the potter's art, pottery, [Refs 5th c.BC+]; see at {κεραμεικός}.
κεραμικός
keramikos
from 2766; made of clay, i.e. earthen:--of a potter.
see GREEK for 2766
κεραμικός, ή, όν
Adj
of clay, made by a potter
κεραμικός keramikos 1x
made by a potter, earthen, Rev. 2:27*
κεραμικός κερα^μι^κός, ή, όν κέραμος of or for pottery, Xen., etc.
Adj-NPN — Adjective · nominative · plural · neuternominative — the one doing it — the subject.
Agrees with anything else marked plural neuter.
A-NPN Part of Speech: Adjective Case: Nominative Number: Plural Gender: Neuter
A maker of earthenware, Ge 24:14-15; Jud 7:16,19; Ps 2:9. Ancient Egyptian paintings represent the potter turning and shaping, on his small and simple wheel made to revolve rapidly by the foot, the lump of clay, which he had previously kneaded with his feet. A pan of water stands by his side, with which he kept the clay moist. After the body of the vessel was worked into shape and beauty, the handle was affixed to it, devices traced upon it, and after drying a little, it was carefully taken to the oven and baked. The potter’s control over the clay illustrates the sovereignty of God, who made us of clay, and forms and disposes of us as he deems good: "O house of Israel, cannot I do with you as this potter? saith the Lord.…
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word συντρίβω (*suntribō*) means to crush or break into pieces, both literally and figuratively. It is formed from the prefix συν (together) and a root meaning to rub or grind. The New Testament uses it in contexts such as breaking a reed (Mt 12:20) and crushing strength (Lk 9:39). There is some variation in how lexicons describe its nuances, especially regarding its metaphorical uses.
συν-τρίβω, ptep. neut. -rpiBov Lk. ix. 39 RG Tr, -rpiBov |, T WH (cf. Veitch 8. v. τρίβω, fin.) ; fut. συντρίψω; 1 aor. συνέτριψα ; Pass., pres. συντρίβομαι ; pf. inf. σὺυντετρίφθαι [RG Tr WH; but -τρῖφθαι LT (cf. Veitch τι. s.)], ptep. συντετριμμένος ; 2 fut. συντριβήσομαι; fr. Hat. [(?), Eurip.] down; Sept. very often for 12t; to break, to break in meces, shiver, [ef. σύν, 11. 3]: κάλαμον, Mt. xii. 20; ras πέδας, pass. Mk. v. 4; τὸ ἀλάβαστρον (the sealed orifice of the vase [cf. BB. DD. s. v. Alabaster]), Mk. xiv. 3; ὀστοῦν, pass. Jn. xix 86 (Ex. xii. 46; Ps. XXXxiii. (kxxiv.) 21); τὰ σκεύη, Rev. ii. 27; to tread down: tov Σατανᾶν ὑπὸ τοὺς πόδας (by a pregn. constr. [W. § 66, 2 d.]), to put Satan under foot and (as a conqueror) trample on him, Ro. xvi. 20; to break down, crush : τινά, to tear one’s body and shatter one’s strength, Lk. ix. 39. Pass. to suffer extreme sorrow and be, as…
Read the full entry →συντρίβω is used figuratively ‘‘ bruise,” ‘‘crush,” as in Rom τό, in P Petr II. 4(3)° (B.c. 255-4), where certain workmen complain, ἐλθόντων ἡμῶν ἐπὶ τὰ ἔργα συνετριβόμεθα. For the meaning ‘‘break down,” ‘‘shatter,’”’ as in Mk 58, cf. P Par 3558 (B.c. 163) (= UPZ i. p. 30) ἐσκύλησεν τὸν ναὸν ὥστε κινδυνεῦσαι kal συντρῖψαι αὐτόν, and P Tebt I. “5 (B.C. 113) οὐδενὶ κόσμωι χρησάμενοι συντρίψαντες τὴν παρόδιον θύραν, ““ throwing off all restraint knocked down the street door” (Edd.), and so 471% 18, We may add from the inscrr. Sy// 807 (=*1173)!® (after A.D. 138) where a blind soldier is enjoined to take blood of a white cock, together with honey, and συντρῖψαι καὶ ἐπὶ τρεῖς ἡμέρας ἐπιχρεῖσαι ἐπὶ τοὺς ὀφθαλμούς, ‘rub them into an eye-salve and anoint his eyes three days”’ (see Deissmann ZA£Z?*, p. 135), and 26. 802 (= %1168)*® (c. A.D, 320) τὰ συντετριμμένα σ[κε]ύη. See also Menander…
Read the full entry →συντρίβω (suntribō) — to break.
συντρίβω [ῑ]
rub together, σ. τὰ πυρεῖα rub dry sticks together to procure a light, [Refs 2nd c.AD+]; grind, φάρμακα (for paints) [Refs 1st c.AD+]; κολλύριον [Refs]
II. shatter, shiver to atoms, τοὺς χόας [Refs 5th c.BC+]; σ. [τὰς ναῦς] stave them in, by running them aground, [Refs 5th c.BC+]; τὰ δόρατα, τὴν ἀσπίδα, [Refs 5th c.BC+]; τὰ ποτήρια [Refs 4th c.BC+] —passive, συντρῐβέντων τῶν σκευῶν, of a ship, [Refs 4th c.BC+]; [νῆες] συντετριμμέναι, opposed to τελέως διεφθαρμέναι, [Refs 1st c.BC+]
II.2. of persons, beat to a jelly, [Refs 5th c.BC+]; of parts of the body, crush, shiver, λίθῳ σ. τὸ μέτωπον, etc., [Refs 5th c.BC+]:—passive, τὰ.. τοῦ σώματος μέρη συντετρῖφθαι [Refs 5th…
συντρίβω
suntribo
from 4862 and the base of 5147; to crush completely, i.e. to shatter
(literally or figuratively):--break (in pieces), broken to shivers (+
-hearted), bruise.
see GREEK for 4862
see GREEK for 5147
συντρίβω
v.
I break by crushing
συντρίβω fut. ψω Pass., fut. -τρι^βήσομαι aor2 -ετρίβην to rub together, ς. τὰ πυρεῖα to rub dry sticks together to procure a light, Luc.
to shiver to atoms, Ar., etc.; ς. τὰς ναῦς to stave them in, by running them aground, Thuc.
of persons, to beat to a jelly, crush, Lat. contundere, Eur.:—c. gen. partis, συντρίβειν τῆς κεφαλῆς Isocr.; and in Pass., συντριβῆναι τῆς κεφαλῆς to have one's head broken, Ar.
Verb-2FPI-3S — Verb · future · passive · indicative · third person · singularfuture passive indicative — an action still to come.
V-2FPI-3S Part of Speech: Verb Tense: second Future Voice: Passive Mood: Indicative Person: third Number: Singular
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
8 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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 129 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.
ἢ τὸ παράπαν οὖν, φησίν, οὐ διελεύσεται πόλεμος διὰ χώρας εὐσεβῶν, ἀλλ’ αὐτὸς καταρρυήσεται καὶ συντριβήσεται πρὸς ἑαυτόν, πρὸς οἵους ἔσοιτο ὁ ἀγὼν αἰσθανομένων τῶν ἀντιπάλων, ἅτε χρωμένους ἀνανταγωνίστῳ συμμαχίᾳ τοῦ δικαίου·
θυσία τῷ θεῷ πνεῦμα συντετριμμένον: καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ θεὸς οὐκ ἐξουθενώσει.
ν ἔγραφον τὴν ἐπιστολὴν … οτερον ἐνέτυχον … τον παρʼ ἡμῶν Θεόφιλον … ην συντετρίφθαι … η αὐτῶι λόγον εἶναι … τηι ι ἵνα μὴ ἐμοὶ … … ρχιειον
τινος παιδαρίου Πολυδεύκους ἀκολουθοῦντος ὄνῳ καταβεβλῆσθαι ταύτην, ὡς ἐκ τούτου ὅλην αὐτῆς τὴν χεῖρα συντετρῖφθαι καὶ τὰ πλεῖστα μέρη λελωβῆσθαι, τὰ δʼ ἄλλα ἀχανῆ εἶναι. καὶ τότε μὴ ἔχουσα