Revelation 20:7 — Word Study
N1904Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
BSAAndkai whenhotan [at the end of, upon completion of] may have been completedteleō▸ [finished, fulfilled] theho thousandchilioi [large number, multitude of] years,etos [periods of time, cycles] will be releasedluō▸ [set free, loosed out] <the>ho SatanSatanas [the adversary, accuser] out ofek theho prisonphulakē [place of confinement, guard] of himautos [own, personal]
| Greek | English | Parsing |
|---|---|---|
| Καὶ | And | Conjunction |
| ὅταν | when | Conjunction |
| τελεσθῇ | may have been completed | Verb, aorist, passive |
| τὰ | the | Article, nominative, plural |
| χίλια | thousand | Adjective, nominative, plural |
| ἔτη, | years, | Noun, nominative, plural |
| λυθήσεται | will be released | Verb, future, passive |
| ὁ | <the> | Article, nominative, singular |
| σατανᾶς | Satan | Noun, nominative, singular |
| ἐκ | out of | Preposition |
| τῆς | the | Article, genitive, singular |
| φυλακῆς | prison | Noun, genitive, singular |
| αὐτοῦ | of him | Personal pronoun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the thousand years are complete, Satan will be released from his prison, |
| KJV | And when the thousand years are expired, Satan shall be loosed out of his prison, |
| ASV | And when the thousand years are finished, Satan shall be loosed out of his prison, |
| YLT | And when the thousand years may be finished, the Adversary shall be loosed out of his prison, |
| WEB | And after the thousand years, Satan will be released from his prison |
| BBE | And when the thousand years are ended, Satan will be let loose out of his prison, |
Where they part company is τελεσθῇ — see How Translations Differ.
The sentence is structured around two main clauses that describe the conditions and the resulting action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbτελέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Revelation 20:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Release of Satangenerated
Revelation 20:7 describes a significant moment in eschatological events where, after a period of a thousand years, Satan is released from his prison. This release is part of a larger narrative that includes the final judgment and the ultimate defeat of evil. The preceding verses outline the reign of the saints and the implications of the first resurrection, emphasizing the contrast between the fate of the righteous and that of Satan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 20:2 | He seized the dragon, that ancient serpent who is the devil and Satan, and bound him for a thousand years. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — τελέω, teleōgenerated
The word τελέω is a verb meaning to finish or complete. It is in the aorist passive subjunctive form, indicating that the action of completion is expected to occur in the future. This suggests a definitive end to the thousand years, marking a pivotal transition in the narrative.
The passive voice indicates that the completion is not self-initiated; rather, it implies an external action that brings the period to its conclusion, aligning with the broader themes of divine sovereignty and control over the timeline of events.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses complete for τελεσθῇ, while the KJV and ASV use expired and finished, respectively. This reflects differing interpretations of the completion of the thousand years.
The translations also vary on how they render λυθήσεται: loosed out (KJV, ASV) contrasts with will be released (BSB, WEB). The choice of words affects the nuance of how Satan's release is perceived.
Sentence Structuregenerated
The main finite verb in the verse is τελεσθῇ, may have been completed, which governs the entire sentence. It introduces a temporal clause that describes the conditions under which Satan will be released.
Following this, the sentence includes a noun phrase for the subject, Σατανᾶς, Satan, and a passive verb phrase indicating his release from confinement, structured to highlight the sequential nature of these events.
Septuagint Backgroundgenerated
χίλιοι appears in the Septuagint, translating the Hebrew word for 'thousand' (אֶ֫לֶף, eleph), used in various contexts to denote large quantities.
φυλακή translates the Hebrew word for 'guard' or 'watch' (מִשְׁמֶ֫רֶת, mishmeret), emphasizing the concept of protection or confinement, which is relevant to the context of Satan's imprisonment.
In plain words — the whole versegenerated
Revelation 20:7 states that after a thousand years, Satan will be released from his prison. This marks a significant event in the prophecy, indicating a change in the spiritual landscape as Satan is set free to act once again.
Frequently Asked Questionsgenerated
Satan's release signifies a time when he will once again have the opportunity to deceive nations and oppose God's people, as described in the following verses.
The thousand years represent a specific time frame during which Christ reigns, and the faithful are rewarded, while Satan is bound, preventing him from deceiving the nations.
After his release, Satan will go out to deceive the nations, leading to a final confrontation before the ultimate judgment.
This verse illustrates the ongoing battle between good and evil, culminating in God's final victory over Satan and the establishment of His eternal kingdom.
Reflection Questionsgenerated
- What does the release of Satan teach us about the nature of evil and its ultimate defeat?
- How can we prepare ourselves spiritually for the challenges that arise when evil is allowed to act?
- In what ways can we remain steadfast in our faith during times of spiritual trial?
- What does the promise of Christ's reign mean for our understanding of hope and victory?
The early church on this verse — how the Fathers read it
Early church Fathers comment on the implications of Satan's release and the reign of the saints, providing insights into eschatological interpretations.
And thus the reign of the saints with Christ shall last longer than the bonds and imprisonment of the devil, because they shall reign with their King the Son of God for these three years and a half during which the devil is no longer…Early Church Fathers on Revelation 20 →
For these nations which he names Gog and Magog are not to be understood of some barbarous nations in some part of the world, whether the Getæ;Early Church Fathers on Revelation 20 →
It must be known that Ezekiel also prophesied that thèse nations will come in the end times with great power to fall upon the land of Israël and that their weapons are to be burnt for seven years through a great fire,Early Church Fathers on Revelation 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 20:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the thousand years are expired,.... Which are not yet expired; not in the year 1000, or 1033 or 4, reckoning from the birth or death of Christ, when Paganism, which had been destroyed in the
Read John Gill on Revelation 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when the thousand years are expired, Satan shall be loosed out of his prison, Expired - `finished.'
Read Robert Jamieson on Revelation 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen the long time expressed under the notion of a thousand years shall be expired, God shall take off his restraint from the devil, so as he shall influence the wicked of the earth once more to make opposition to his church.
Read Matthew Poole on Revelation 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments7 And when the thousand years are expired, Satan shall be loosed out of his prison, Ver. 7. Satan shall be loosed] i.e. Suffered to rise up in open rage against the open professors of the truth, and to make havoc of them, as he did of the Waldenses, Hussites, Huguenots, professors in Germany, Netherlands, Ireland, England, &c. He hath laid about him lately to purpose; besides those seas of Christian blood shed by the Turk, since the thousand years expired.
Read John Trapp on Revelation 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersTHE LOOSING OF SATAN AND HIS FINAL . (7) And when the thousand years are expired.—Rather, And when the thousand years have been finished. The binding of Satan implied restraint put upon his power and freedom of action; the loosing means the removing of these restraints. The reign of Christ with His saints has been a witness to the power of our Master over the wicked one. This witness has been an opportunity also to the world. It was the earthly approximation to the ideal picture. It testified how completely “all power in heaven and in earth was given to Christ,” and how there lay, therefore, within the reach of men the power of Him who would tread down their true enemies, and turn His hand…
Read Charles John Ellicott on Revelation 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Satan shall be loosed] How can this bear any kind of literal interpretation? Satan is bound a thousand years, and the earth is in peace; righteousness flourishes, and Jesus Christ alone reigns. This state of things may continue for ever if the imprisonment of Satan be continued. Satan, however, is loosed at the end of the thousand years, and goes out and deceives the nations, and peace is banished from the face of the earth, and a most dreadful war takes place, &c., &c. These can be only symbolical representations, utterly incapable of the sense generally put upon them.
Read AdamClarke on Revelation 20 →CambridgeThe Cambridge Bible for Schools and CollegesThe Loosing of Satan, the War of Gog and Magog, the Judgement on the Devil, the Beast, and the False Prophet, Revelation 20:7-107. Satan shall be loosed] “for a little season,” as we heard in Revelation 20:3. The words are different from the “short time” of Revelation 12:12, and we have no reason to understand that they refer to the same period: still the two passages to a certain extent illustrate one another.
Read Cambridge on Revelation 20 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd when the thousand years are expired - See Revelation 20:2. Satan shall be loosed out of his prison - See Revelation 20:3.
Read Albert Barnes on Revelation 20 →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
When the thousand years are complete, Satan will be released from his prison,
And after the thousand years, Satan will be released from his prison
When the thousand years are complete, Satan will be released from his prison,
Now when the thousand years are finished, Satan will be released from his prison
Tyndale line
And when the thousand years are expired, Satan shall be loosed out of his prison,
And when the thousand years are finished, Satan shall be loosed out of his prison,
And when the thousand years are finished, Satan shall be loosed out of his prison,
And when the thousand years have expired, Satan shall be loosed from his prison,
And when the thousand yeres are expired, Satan shalbe loosed out of his prison,
Strictly literal
And when the thousand years have been completed, Satan shall be loosed from his prison,
And when the thousand years may be finished, the Adversary shall be loosed out of his prison,
And when the one thousand years may be completed, Satan will be loosed out of his prison,
When the thousand years come to an end, Satan will be released from his prison.
From the Latin
And when the thousand years shall be finished, Satan shall be loosed out of his prison, and shall go forth, and seduce the nations, which are over the four quarters of the earth, Gog, and Magog, and shall gather them together to battle, the number of whom is as the sand of the sea.
Simplified
Once the thousand years are over, Satan will be set free from his prison,
And when the thousand years are ended, Satan will be let loose out of his prison,
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 cum consummati fuerint mille anni, solvetur Satanas de carcere suo, et exibit, et seducet gentes, quæ sunt super quatuor angulos terræ, Gog, et Magog, et congregabit eos in prælium, quorum numerus est sicut arena maris.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܐ ܕܐܫܬܠܡ ܐܠܦ ܫܢܝܢ ܢܫܬܪܐ ܣܛܢܐ ܡܢ ܚܒܘܫܝܗ
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 ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
The standard critical text of the New Testament.
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
The previous edition, still widely cited.
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
The Society of Biblical Literature edition, freely licensed.
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
The edition that turned scholarship toward the earliest manuscripts.
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
An independent critical text built from the oldest witnesses then known.
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
A recent critical edition following documentary evidence closely.
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
The reading of the majority of surviving manuscripts.
Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ
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
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
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 20:7
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word ὅταν, derived from ὅτε and ἄν, functions as a temporal particle meaning 'whenever' with a conditional sense. It is often used in the New Testament with the subjunctive mood, indicating events expected to occur in an indefinite future, as seen in verses like Matthew 5:11 and Mark 3:11. The lexicons note its usage in various contexts, including with different verb tenses.
ὅταν (for ὅτ’ ἄν = ὅτε ἄν),
temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future;
prop., whenever;
ὅταν, a particle of time, comp. of ὅτε and ἄν, at the time that, whenever, (Germ. dann wann; wann irgend); used of things which one assumes will really occur, but the time of whose occurrence he does not definitely fix (in prof. auth. often also of things which one assumes ean occur, but whether they really will or not he does not know; hence like our in case that, as in Plato, Prot. p- 360 b.; Phaedr. p. 256 e.; Phaedo p. 68 d.); [ef. W. § 42,5; B. ὃ 139, 33]; a. with the subjunctive present: Mt. vi. 2,5; x. 23; Mk. xiii. 11 [here Ree. aor.]; xiv. 7; Lk. xi. 36; xii. 11; xiv. 12sq.; xxi. 7; dn. vil. 27; xvi. 21; Acts xxiii. 35; 1 Co. 1.4; 2 Co. xiii. 9; 1 Jn. v. 2; Rev. x. 7; xviii. 9; preceded by a specification of time: ἕως τῆς ἡμέρας ἐκείνης, ὅταν etc., Mt. xxvi. 29; Mk. xiv. 25; foll. by τότε, 1 Th. ν. 3; 1 Co. xv. 28; i. q. as often as, of customary action, Mt. xv. 2; Jn. viii.…
Read the full entry →ὅταν, ‘‘whenever,” is construed (1) c. subj. pres. in such passages as P Fay 109} (early i/A.D.) ὅταν πρὸς ἀνάνκαιν (Δ ἀνάγκην) θέλῃς παρ᾽ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ κρατῶι, ‘‘whenever you from necessity want to borrow anything from me, I at once give in to you”’ (Edd.), P Oxy XIV. 167676 (iii/A.D.) τὸ σύνφορόν cov Tole ὅταν yap θέλῃς ἡμᾶς πάντοτε ἰδεῖν, ἥδιστά σε παραδεξόμεθα, ‘do what suits you; for when you wish to see us always, we shall receive you with the greatest pleasure ’’ (Edd.), and (2) c. subj. aor. in such passages as P Lips I. 10418 (c. B.C. 96-5) (= Witkowski*, p. 116) ὅταν ἡμῖν γρ]Ιάψης, ἔνψυχόν τι λαμβάνω, P Εν] 11. 233? (ii/A.D.) ὅταν δὲ ἐπ᾽ ἀγαθῷ ἐκβῶμεν καὶ τὸ δῶμα ἀσφαλισθήσεται ἡ διαβάθρα καγγελωτὴ (4. καγκελλωτὴ) καὶ τὰ προσκήνια γενήσεται, “but when we reach a fortunate issue and the house is established, then a balustrade will be added to the stairway and…
Read the full entry →ὅταν (hotan) — when(-ever).
ὅταν,
for ὅτ᾽ ἄν (ὅτε ἄν) as sometimes in codices: adverb of Time,
__A whenever, with a conditional force, so as nearly to ={ἐάν} (see. εἰ [Refs 5th c.BC+], referring to an indefinite future [Refs 8th c.BC+]; also of events like ly to recur,[Refs]: also in Epic dialect ὅτε κεν [Refs 8th c.BC+]: repeated for rhetorical effect, ὅ. ὡς ὑβρίζων, ὅ. ὡς ἐχθρὸς ὑπάρχων, ὅ. κονδύλοις, ὅ. ἐπὶ κόρρης [Refs 4th c.BC+]
__A.b later causal, since, ὅταν.. ᾖ since it is, [Refs 4th c.BC+]; in earlier examples the application to the particular case is less directly expressed, καὶ τοῦτο τυφλὸν ὅταν ἐγὼ βλέπω βραχύ this too (i.e. my staff) is blind when I am (= when its owner is) short-sighted, [Refs 5th c.BC+]
ὅταν
hotan
from 3753 and 302; whenever (implying hypothesis or more or less
uncertainty); also causatively (conjunctionally) inasmuch as:--as long
(soon) as, that, + till, when(-soever), while.
see GREEK for 3753
see GREEK for 302
ὅταν
Cj.
when, whensoever
ὅταν for ὅτ᾽ ἄν (ὅτε ἄν), adverb of Time, whenever, Lat. quandocunque, foll. by Subjunct., Hom., etc.; in epic also ὅτε κεν Il.:— εἰς ὅτε κεν until such time as. . , Od.:— ὅταν τάχιστα, Lat. quum primum, Xen.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
124 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 123 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.
καὶ ἔστιν ὑπερουράνιος ἀστήρ, πηγὴ τῶν αἰσθητῶν ἀστέρων, ἣν οὐκ ἂν ἀπὸ σκοποῦ καλέσειεν ἄν τις παναύγειαν, ἀφ’ ἧς ἥλιος καὶ σελήνη καὶ οἱ ἄλλοι πλάνητές τε καὶ ἀπλανεῖς ἀρύτονται, καθ’ ὅσον ἑκάστῳ δύναμις, τὰ πρέποντα φέγγη, τῆς ἀμιγοῦς καὶ καθαρᾶς…
ὃν οὐ καλῶς ἔχει περιορᾶν, ἀλλὰ πρὶν ἢ λαβεῖν ἰσχὺν καὶ παρελθεῖν εἰς εὐπορίαν καὶ αὐτὸν τῆς πρὸς ἡμᾶς κατάρξαι μάχης θαρρήσαντας τῷ μηδὲν αὐτοῖς παρʼ ἡμῶν ἀπαντᾶν καταλύειν ἀσφαλὲς καὶ σῶφρον δίκην αὐτοὺς καὶ περὶ τῆς ἐρήμου καὶ τῶν ἐν αὐτῇ…
ἔτι δὲ κἀκεῖνο, ἀδελφοί μου, νοεῖτε: ὅταν βλέπετε μετὰ τηλικαῦτα σημεῖα καὶ τέρατα γεγονότα ἐν τῷ Ἰσραήλ, καὶ οὕτως ἐγκαταλελεῖφθαι αὐτούς: προσέχωμεν, μήποτε, ὡς γέγραπται, πολλοὶ κλητοί, ὀλίγοι δὲ ἐκλεκτοὶ εὑρεθῶμεν.
πάντες. περὶ ὧν ἂν αἱρῆσθε γράφετέ μοι. χάριν σοι ἔχω ἐφʼ αἷς γράφεις ἐπιστολαῖς. ὅταν ἡμῖν γράψῃς ἔνψυχόν τι λαμβάνω· ἐπισκοπεῖται ὑμᾶς Ἀλμέντις, Ψενοσῖρις, Φῖβις, Πατοῦς … Φάφις Ἐσθώτης
r Πισάις Ἡρακλήῳ χαίρειν. ὅταν πρὸς ἀνάγκην θέλῃς παρʼ ἐμοῦ χρήσασθαί τι, εὐθύς σε οὐ κρατῶ, καὶ νῦν παρακληθεὶς
Πτολέμας, ὁμολογῶ, ἐάν τις ζήτησις γένηται περὶ τῶν περιγεινομένων αὐτῶν ἢ ἑτέρου τινὸς αὐτῶν, ὅταν τὸν λόγον δίδομεν τῷ ἀφήλικι, ἐγὼ αὐτὸς τὰ περὶ τούτων ἐγβιβάσω ἰδίαις δαπάναις καὶ
τελέω is a verb meaning to complete, fulfill, or execute. It encompasses a range of actions from finishing a task to paying debts. In the New Testament, it is used in various contexts, such as fulfilling the law (Romans 2:27) and completing a journey (Matthew 10:23). The entries do not show significant disagreement.
τελέω, -ῶ
(< τέλος),
[in LXX for כָּלָה, pi., etc. ;]
to bring to an end, complete, finish: τ. δρόμον, II Ti 4:7; τ. λόγους, Mt 7:28 19:1 26:1; τ. παραβολάς, Mt 13:53; τ. πόλεις, Mt 10:23; pass., Re 15:8 20:3, 5, 7; c. ptcp., Mt 11:1.
to execute, perform, complete, fulfil: Lk 2:39, Ac 13:29, Ro 2:27, II Co 12:9, Ga 5:16, Ja 2:8,
τελέω, -@; 1 aor. ἐτέλεσα [cf. W. § 13, 3 c.]; pf. τετέλεκα (2 Tim. iv. 7); Pass., pres. 3 pers. sing. τελεῖται (2 Co. xii. 9 L TTr WH); pf. τετέλεσμαι ; 1 aor. ἐτελέσθην; 1 fut. τελεσθήσομαι; (τέλος) ; fr. Hom. down; 1. to bring to a close, to finish, to end : ἔτη, pass., passed, finished, Rev. xx. 3, 5, 7, ({so fr. Hom. and Hes. down; Aristot. h. a. 7, 1 init. p. 580°, 14 ἐν τοῖς ἔτεσι τοῖς δὶς ἑπτὰ τετεNeopevots]; τριῶν τελουμένων ἡμερῶν, Leian. Alex. 38); τὸν δρόμον (Hom. Il. 23, 373, 768; Soph. Electr. 726), 2 Tim. iv. 7; τοὺς λόγους, Mt. vii. 28 LT Tr WH; xix. 1; xxvi.1; τὰς παραβολάς, Mt. xiii. 53; [ἄχρι τελεσθῶσιν ai πληγαί, Rey. xv. 8]; a rare use is τελεῖν τὰς πόλεις, 1. 6. your flight or journey through the cities [R. V. ye shall not have gone through the cities, ete.], Mt. x. 23 (similar are ἀνύειν τοὺς τόπους, Polyb. 5, 8, 1; τὰ ἕλη, 3, 79,5; consummare Italiam, Flor. 1…
Read the full entry →τελέω, (1) ‘complete, accomplish,” ‘‘ fulfil”: P Oxy VII. 10611" (B.C. 22) ἕως μοι τοῦτο τελέσητε, ‘ until you accomplish this for me,” 2.17 ἕως ὅτου τελεσθῆ[ι, ‘until it is accomplished,” P Giss I, 991} (ii/iii A.D.) θυσίαι τεϊλοῦνταιThe verb = ‘‘ produce ” in Chrest. I. 2365 (iii/A.D.) τελοῦσαι ἀν[ὰ πυροῦ ἀ]ρτ[άβην] μί[αν. (2) “pay”: P Petr III. 59(4)3 (census paper—iii/B.c.) ἀφ᾽ ὧν ἐστὶν τῶν μὴ τελούντων ἱερὰ ἔθνη, ‘from this are to be GG subtracted those priestly corporations which are exempt from the tax’’ (Mahaffy), P Oxy IX. 1210+ (i/B.c.—i/a.p.) τελοῦντες Aaoypadlay ᾿Οξυρυγχίτου dv8(pes), ‘‘ men paying poll-tax in the Oxyrhynchite nome,” P Fay 361} (A.D. 111-2) ὑφίσταμαι τελέσειν φόρον ἀργυρίου δραχμὰς ὀγδοήκοντα, “ΕἼ undertake to pay as rent eighty drachmae of silver”’ (Edd.), P Oxy VII. 1037'% (A.D. 444) τελέσ[ὡ] σοι ὑπὲρ ἐνοικίου, ‘* I will pay you for rent,” 72. VIII. 113077…
Read the full entry →τελέω (teleō) — to finish.
τελέω,
Epic dialect also τελείω, both in [Refs 8th c.BC+] (τελέοντες [Refs 8th c.BC+]: Epic dialect imperfect τέλεον [Refs 8th c.BC+]; Ionic dialect τέλεσκον [Refs 3rd c.BC+]: future τελέσω [Refs 5th c.BC+]; Epic dialect also τελέω, [Refs 8th c.BC+]; Attic dialect τελῶ [Refs 5th c.BC+]: aorist (ἐ) τέλεσα [Refs 8th c.BC+]; Epic dialect τέλεσσα and ἐτέλεσσα [Refs 8th c.BC+] (infinitive τελέσσαι [Refs 5th c.BC+]; Attic dialect ἐτέλεσα [Refs 5th c.BC+]: perfect τετέλεκα [Refs 5th c.BC+]:—middle, future (see. below): aorist ἐτελεσάμην [Refs]; perfect τετέλεσμαι [Refs 3rd c.BC+]:—passive, Epic dialect imperfect ἐτελείετο [Refs 8th c.BC+]: future τελεσθήσομαι [Refs 4th c.BC+]; future middle in this sense, τελεῖται [Refs 8th c.BC+]; participle τελεόμενος [Refs 5th c.BC+]: aorist ἐτελέσθην [Refs 8th c.BC+]; Aeolic dialect infinitive τελέσθην [Refs 7th…
Read the full entry →τελέω
teleo
from 5056; to end, i.e. complete, execute, conclude, discharge (a
debt):--accomplish, make an end, expire, fill up, finish, go over,
pay, perform.
see GREEK for 5056
τελέω
v.
I end, accomplish, pay
τελέω teleō 28x
to finish, complete, conclude, an operation, Mt. 11:1; 13:53; 19:1; to finish a circuit, Mt. 10:23; to fulfil, to carry out into full operation, Rom. 2:27; Gal. 5:16; Jas. 2:8; to pay dues, Mt. 17:24; pass. to be fulfilled, realized, Lk. 12:50; 18:31; of time, to be ended, elapse, Rom. 15:8; 20:3, 5, 7
τελέω to complete, fulfil, accomplish, and, generally, to execute, perform, Lat. perficere, Hom.: —Pass., id. Hom.; ἅμα μῦθος ἔην, τετέλεστο δὲ ἔργον "no sooner said than done, " Il.
to fulfil one's word, Hom.: to grant one the fulfilment of anything, τί τινι id. Hom.; τ. νόον τινί to fulfil his wish, Il.; τελέσαι κότον, χόλον to glut his fury, wrath, id. Il.: c. inf., οὐδ᾽ ἐτέλεσσε φέρειν he succeeded not in bringing, id. Il.; ὅρκια τελεῖν, like ὅρκον τελευτᾶν, to complete or confirm an oath, id. Il.
to make perfect, ἀρετάν Pind.; τ. τινα to bless him with perfect happiness, id. Pind.; so, τελεσθεὶς ὄλβος Aesch.:—also, to bring a child to maturity, bring it to the birth, Eur.
Read the full entry →Verb-APS-3S — Verb · aorist · passive · subjunctive · third person · singularaorist passive subjunctive — a completed action, viewed as a whole.
V-APS-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Subjunctive Person: third Number: Singular
28 occurrences in the New Testament, rendered 21 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 28 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
ἐπειδὴ γὰρ ἐναντία φύσει τό τε φθαρτὸν καὶ τὸ ἄφθαρτον, εἴδους ἑκατέρου τὸ κάλλιστον ἀρχῇ καὶ τέλει προσένειμεν, ἀρχῇ μὲν οὐρανόν, ὡς ἐλέχθη, τέλει δὲ ἄνθρωπον.
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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…
Πτολέμιος Πτολεμίου Κρονίωνι νομογράφῳ Τεβτύνεως χαίρειν. ὁμολογῶ ἐσχηκέναι παρὰ σοῦ ᾓ ἐτέλεσαν διὰ σοῦ ὁμολογίαν ἐκστάσεως υἱῶν Ἥρωνος Λαβίωνος διὰ τὸ ἐμὲ καταλελοχίσθαι διὰ τῶν καταλοχισμῶν
Φανίας ὁ πρὸς τῇ πύλῃ Νήσου Σοκνοπαίου ἑκατοστῆς πεντηκοστῆς ἐρημοφύλαξι καὶ δεκανοῖς χαίρειν. τετέλεσται Σαταβοῦς εἰσάγων καμηλους κ μυριάδα α σ καὶ εἰσάγων ὄνους Α μυριαδας ε δ
περὶ Ἀπύγχιν διὰ Ἑρμαίου ῥήτορος φαμένων ἀνατεθεῖσθαι τῷ θεῷ τὴν κώμην καὶ μηδὲ ἐν τέλει Σποτοῦν πατέρα Θέωνος τοῦ τελώνου ὧν ἐπὶ τῆς κώμης ἐώνηται τέλος μὴ δεδωκέναι προστιθέντων
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 χίλιοι (transliterated as chilioi) means 'a thousand' and is used in both classical and biblical contexts. It appears in the New Testament in several passages, including 2 Peter and Revelation. The word is primarily an adjective but can function as a substantive, often agreeing with its noun.
χίλιοι (chilioi) — thousand.
χίλιοι [χῑ], αι, α:
genitive plural feminine χιλιῶν, irregular in Attic dialect accusative to [Refs 2nd c.AD+] substantive (see. below [Refs]; dative plural feminine (originally locative) χιλίᾱσιν [Refs]: dialect forms, Locrian dialect χίλιοι (as in Attic dialect, see above) [Refs 5th c.BC+]; Doric dialect χήλιοι (written χέλ-) [Refs 5th c.BC+]χέλλιοι [Refs 2nd c.BC+]; Ionic dialect χείλιοι [Refs 5th c.BC+], which should probably be restored in [Refs 8th c.BC+] ιλοι:—a thousand, [Refs 8th c.BC+]; πρῶθ᾽ ἑκατὸν βοῦς δῶκεν, ἔπειτα δὲ χίλι᾽ ὑπέστη (i.e. πρόβατα), αἶγας ὁμοῦ καὶ ὄϊς [Refs]: usually agreeing with its substantive, [Refs 8th c.BC+]; but sometimes as substantive followed by genitive, χίλιοι Μακεδόνων [Refs 5th c.BC+]: to express the addition of a smaller number, that number may either precede or follow, διακόσιοι καὶ χ. [Refs 5th…
Read the full entry →χίλιοι
chilioi
plural of uncertain affinity; a thousand:--thousand.
χίλιοι, αι, α
Adj
a thousand
χίλιοι chilioi 11x
a thousand, 2 Pet. 3:8; Rev. 11:3; 12:6; 14:20; 20:2-7*
χίλιοι χί_λιοι, αι, α, a thousand, Lat. mille, Il.: it commonly agrees with its Subst., but is also a Subst. foll. by a gen., χίλιοι Πελοποννησίων Thuc.:—to express a thousand drachmae, χίλιαι is often used alone, περὶ χιλιῶν κινδυνεύειν Dem.: in military language in sg. with collective nouns, ἵππος χιλίη a thousand horse, Hdt.
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
thou'-zand ('eleph; chilioi).
See NUMBER.
11 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 39 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
σχεδὸν γὰρ ἡ ἀπειρία τῶν ἀριθμῶν ταύτῃ μετρεῖται, διότι οἱ συστήσαντες αὐτὴν ὅροι τέσσαρές εἰσιν, ἓν καὶ δύο καὶ τρία καὶ τέτταρα, οἱ δ’ ἴσοι ὅροι ἑκατοντάδα γεννῶσιν ἐκ δεκάδων — δέκα γὰρ καὶ εἴκοσι καὶ τριάκοντα καὶ τεσσαράκοντα γίνονται ἑκατόν —,…
Ἡσίοδός τε καὶ Ἑκαταῖος καὶ Ἑλλάνικος καὶ Ἀκουσίλαος καὶ πρὸς τούτοις Ἔφορος καὶ Νικόλαος ἱστοροῦσι τοὺς ἀρχαίους ζήσαντας ἔτη χίλια.
τοῦτο λέγει, ὅτι ἐν ἑξακισχιλίοις ἔτεσιν συντελέσει κύριος τὰ σύμπαντα: ἡ γὰρ ἡμέρα παῤ αὐτῷ σημαίνει χίλια ἔτη.
ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν μὴ ἀποδῶι χαλκοῦ δραχμὰς δισχιλίας τετρακοσίας , κριθῆς χιλίας τετρακοσίας , καὶ ἑβδόμην μερίδα τῶν γενημάτων πάντων· τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ
ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ δραχμὰς χιλίας διακοσίας. προπωλήτρια καὶ βεβαιώτρια τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Τιτῶς ἡ ἀποδομένη ἣν
τὸν ὁμολογοῦντα τὴν συμπεφωνημένην τιμὴν πᾶσαν ἐκ πλήρους παραχρῆμα διὰ χειρὸς ἀργυρίου κεφαλαίου δραχμὰς χιλίας διακοσίας καὶ βεβαιώσειν τὸν ὁμολογοῦντα τὰ κατὰ τὴν πρᾶσιν ταύτην διὰ παντὸς πάσῃ βεβαιώσει.
The Greek word ἔτος (i.e., etos) means 'a year.' It is used in various contexts, including references to age and duration, as well as in phrases indicating yearly occurrences. The New Testament cites it in passages like Luke 3:1 and Hebrews 1:12. The word can also appear in different grammatical forms, such as the plural ἔτη.
ἔτος, -ους, [gen. plur. ἐτῶν, cf. B. 14 (13)], τό, [fr. Hom. down], Hebr. τ), α year: Lk. iii. 1; Acts vii. 80; Heb. i. 12; 2 Pet. iii. 8; Rev. xx. 3, ete.; ἔτη ἔχειν, to have passed years, Jn. viii. 57; with ἐν ἀσθενείᾳ added, Jn. v. 5 [ef. W. § 32, 6]; εἶναι, γίνεσθαι, yeyovevat ἐτῶν, 6. g. δώδεκα, to be twelve years old [ef. Eng. (a boy) of twelve years]: Mk. v.42; Lk. ii. 42; iii. 23 [ef. W. 349 (328)]; viii. 42; Actsiv. 22; γεγονυῖα ἔλαττον ἐτῶν ἑξήκοντα, less than sixty years old, 1 Tim. v. 9 [W. 590 (549)]; dat. plur., of the space of time within which a thing is done [W. § 31, 9a.; B. § 133, 26], Jn. ii. 20; Acts xiii. 20; ace., in answer to the quest. how long?: Mt. ix. 20; Mk. ν. 25; Lk. ii. 86; xiii. 7 sq. 11,16; xv. εὖ 256 29; Acts vii. 6, 36, 42; Heb. iii. 10 (9), 17; Rev. xx. 2, 4,6. preceded bya prep.: ἀπό, from... on, since, Lk. viii. 43; Ro. xv. 23; in the same sense…
Read the full entry →ἔτος. P Tebt 11. 412% (late ii/A.D.) ἄνελθε εἰς τὴν μητρόπολιν τοῦ νέου ἔτους, ‘‘come up to the metropolis at the New Year.” For κατ᾽ ἔτος, ‘‘ yearly,” as in Lk 2", cf. P Amh Il. 86" (a.p. 78) ds (sc. δραχμὰς) Kal ἀπίοδ]ώσω kar’ ἔτος ἐξενίαυτα, the yearly charge was to be paid annually, P Oxy IV. 725%* (a contract of apprenticeship—a.D. 183) ἀργήσει δὲ ὁ παῖς els λόγον ἑορτῶν κατ᾽ ἔτος ἡμέρας εἴκοσι, “the boy shall have 20 holidays in the year on account of festivals’ (Edd.): for καθ᾽ ἔτος see P Tebt II. 31125 (A.D. 134), 373!%14 (A D. 110-1), α΄ The aspirated form καθ᾽ éros is also fairly common, e.g. P Petr III. r9(c)3* (B.c. 224) where the words καθ᾽ éros have been added above the line, and the editor explains the form as due to false analogy with καθ᾽ ἡμέραν : see further Meyer ΟἿ. p- 326f., Proleg. p. 44. Ka’ ἕτος is read guater in P Ryl II. 166 (A.D. 26), and ἐφ᾽ ros in P Oxy X.…
Read the full entry →ἔτος (etos) — year.
ἔτος, εος, τό,
irregular dative ἔτῃ [Refs]:—year, τῶν προτέρων ἐτέων in bygone years, [Refs 8th c.BC+]; τόδ᾽ ἐεικοστὸν ἔ. ἐστὶν ἐξ οὗ[Refs 8th c.BC+]; ἔ. ἐνιαυτῶν, see at {ἐνιαυτό; ἑκάστου ἔτους} [Refs 5th c.BC+]; δι᾽ ἔτους πέμπτου every fifth year, [Refs 5th c.BC+]; κατὰ ἔ. every year, [NT+5th c.BC+]; ἔ. εἰς ἔ. year after year, [Refs 5th c.BC+]; δι᾽ ἔτους annually, [LXX+3rd c.BC+]; παρὰ ἔ. every other year, [Refs 2nd c.AD+]yearly, [Refs 5th c.BC+]; τρίτῳ ἔτεϊ τούτων in the third year after this, [Refs]; frequently in accusative, ἔ. τόδ᾽ ἤδη δέκατον.. βόσκων now for these ten years, [Refs 5th c.BC+]; of a person's age, γεγονὼς ἔτη τρία ἀπολείποντα τῶν ἑκατόν [Refs 5th c.BC+]; without γεγονώς, τοὺς ὑπὲρ τετταράκοντα ἔτη [Refs], etc.: in genitive, ἐπειδὰν ἐτῶν ᾖ τις τριάκοντα [Refs 5th c.BC+]; μυρίων ἐτῶν within a period of [Refs]years…
Read the full entry →ἔτος
etos
apparently a primary word; a year:--year.
ἔτος, ους, τό
n.n.
a year
ἔτος etos 49x
a year, Lk. 2:41; 3:23
ἔτος ἔτος, εος, a year, Hom., etc.; τῶν προτέρων ἐτέων in bygone years, Il.; ἑκάστου ἔτους every year, Plat.; ἀνὰ πᾶν ἔτος Anth.; ἀνὰ πέντε ἔτεα every five years, Hdt.; δι᾽ ἔτους πέμπτου every fifth year, Ar.; κατὰ ἔτος every year, Thuc.; ἔτος εἰς ἔτος year after year, Soph.; in acc., ἔτος τόδ᾽ ἤδη δέκατον now for these ten years, id. Soph.
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
48 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 49 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 309 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.
Παῖς μὲν ἄνηβος ἐὼν ἔτι νήπιος ἕρκος ὀδόντων φύσας ἐκβάλλει πρῶτον ἐν ἕπτ’ ἔτεσιν·
περιέχει ἡ βίβλος χρόνον ἐτῶν ὡς Ἰώσηπος ͵γη, Ἑβραῖοι ͵αωοβ, Εὐσέβιος ͵γυνθ.
οὐ μὴ γένῃ, φησίν, παιδοφθόρος οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις, ὅτι ὁ λαγωὸς κατ̓ ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφόδευσιν: ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας.
ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ
τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων
ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς
λύω (luō) means to loosen, unbind, or release, and can refer to both literal and figurative contexts. It applies to objects, animals, and people, as well as concepts like laws and relationships. In the New Testament, it is used in various ways, such as releasing individuals from bondage (John 11:44) or breaking laws (Matthew 5:19). The word encompasses a wide range of meanings, including dissolve, destroy, and annul.
λύω,
[in LXX for פּתח, נתר hi., etc.;]
to loose, unbind, release: of things, Mk 1:7, Lk 3:16, al.; of beasts, Mt 21:2, Lk 13:15, al.; of persons, Jo 11:44, Ac 22:30; of Satan, Re 20:3, 7; metaph., of the marriage tie, I Co 7:27; of one diseased, Lk 13:16; of release from sin, Re 1:5, WH, R, txt. (v.s. λούω).
Read the full entry →λύω. With the use of λύω in Rev 5? τίς ἄξιος ἀνοῖξαι τὸ βιβλίον kal λῦσαι τὰς σφραγῖδας αὐτοῦ ; cf. P Oxy IV. 71519 (A.D. 131) κατὰ διαθήκην τὴν Kal λυθεῖσαν τῶι LB (ἔτει) ᾿Αδριανοῦ Καίσαρος τοῦ κυρίου, ‘in accordance with a will which was opened in the 12th year of Hadrianus Caesar the lord ” (Edd.), and similarly BGU 1. 326411 (a.p. 194) kal ἀνεγνώσθησαν τῇ αὐτῇ ἡμέρᾳ ἐν ἣ Kal ἡ διαθήκη ἐλύθη. In P Oxy XII. 1473° (A.D. 201) ἥτις συνγραφὴ ἐλύθη τῷ διελθόντι ς (ἔτει) μηνὶ Θώθ, the reference is to the “discharge” of a marriage-contract, a usage which lends point to the verb in I Jn 3°. For Ave, “‘set at naught,” ‘‘ break,” as in Mt 519, Jn 778, see Sy// 479 (iii/B.c.) where certain regulations are followed by the threat—*! ἐὰν δέ τις τούτων τι λύηι, κατάpatos ἔστω. With ‘‘ breaking’ the Sabbath we may compare λύειν τὰ πένθη, “to go out of mourning,” Sy// 879! (end of iii/B.c.), In P Fay…
Read the full entry →λύω (luō) — to loose.
λύω,
poetry imperative λῦθι [Refs 5th c.BC+]future λύσω [ῡ] [Refs 8th c.BC+]: aorist ἔλῡσα [Refs]: perfect λέλῠκα [Refs 5th c.BC+], etc.:— passive, perfect λέλῠμαι [Refs 8th c.BC+], etc.: pluperfect ἐλελύμην [ῠ] [Refs 8th c.BC+], etc.: aorist ἐλύθην, Epic dialect λύθην [ῠ] [Refs 5th c.BC+]: future λῠθήσομαι [Refs 5th c.BC+]aorist passive λύμην [ῠ] [Refs 8th c.BC+]; λύτο [ῠ[Refs]; λύντο [Refs]: also 3rd.pers. singular optative perfect λελῦτο [Refs 8th c.BC+]:—middle, future λύσομαι [Refs 8th c.BC+]: aorist ἐλυσάμην [Refs]perfect passive λέλῦμαι in middle sense, [Refs 4th c.BC+]future λύσομαι in passive sense, (δια-) [Refs 5th c.BC+]—Homer uses all tenses except perfect active, present and future passive [In present and imperfect ῡ always in Attic dialect, ῠ mostly in Epic dialect, though [Refs 8th c.BC+] has ῡ twice, ἔλῡεν [Refs 8th c.BC+]; also in…
Read the full entry →λύω
luo
a primary verb; to "loosen" (literally or figuratively):--break (up),
destroy, dissolve, (un-)loose, melt, put off. Compare 4486.
see GREEK for 4486
λύω
v.
I loose, untie, release, destroy
λύω lyō 42x
to loosen, unbind, unfasten, Mk. 1:7; to loose, untie, Mt. 21:2; Jn. 11:44; to disengage, 1 Cor. 7:27; to set free, set at liberty, deliver, Lk. 13:16; to break, Acts 27:41; Rev. 5:2, 5; to break up, dismiss, Acts 13:43; to destroy, demolish, Jn. 2:19; Eph. 2:14; met to infringe, Mt.…
Read the full entry →λύω Dep. Orig. sense, to loose:
of things, to loosen, unbind, unfasten, ζωστῆρα, θώρηκα Il.; ἀσκὸν λ. to untie a skin (used as a bottle), Od.; λ. ἡνίαν to slack the rein, Soph.; λ. γράμματα to open a letter, Eur.; στόμα λ. to open the mouth, id. Eur.; λ. ὀφρύν to unfold the brow, id. Eur., etc.:—Mid., ἐλύσατο ἱμάντα undid her belt, Il.; λύσασθαι τρίχα to unbind one's hair, Bion.
of living beings,
of horses, etc., to undo, unyoke, unharness, Hom.; Mid., λύεσθαι ἵππους ὑπ᾽ ὄχεσφι to unyoke one's horses, Il.
of men, to loose, release from bonds or prison, from difficulty or danger, Hom., Att:—Mid. to get one loosed or set free, Hes.
of prisoners, to release on receipt of ransom (ἄποινα), hold to ransom, release, Hom.; λύειν τινὰ ἀποίνων on payment of ransom, Il.:—Mid. to release by…
Verb-FPI-3S — Verb · future · passive · indicative · third person · singularfuture passive indicative — an action still to come.
V-FPI-3S Part of Speech: Verb Tense: Future Voice: Passive Mood: Indicative Person: third Number: Singular
44 occurrences in the New Testament, rendered 37 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 42 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 13 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τί γὰρ ἦν τὸ „ἐκχεῶ τὴν ψυχήν μου ἐναντίον κυρίου“ ἢ σύμπασαν αὐτὴν ἀνιερώσω, δεσμὰ μὲν οἷς πρότερον ἐσφίγγετο, ἃ περιῆψαν αἱ τοῦ θνητοῦ βίου κεναὶ σπουδαί, πάντα λύσας, προαγαγὼν δὲ ἔξω καὶ τείνας καὶ ἀναχέας τοσοῦτον, ὡς καὶ τῶν τοῦ παντὸς ἅψασθαι…
λύσας τε τὸν Συμεῶνα ἐτημέλει συνεσόμενον τοῖς ἀδελφοῖς.
ὅθεν ἐλύετο πᾶσα μαγεία καὶ πᾶς δεσμὸς ἠφανίζετο κακίας: ἄγνοια καθῃρεῖτο, παλαιὰ βασιλεία διεφθείρετο θεοῦ ἀνθρωπίνως φανερουμένου εἰς καινότητα ἀϊδίου ζωῆς: ἀρχὴν δὲ ἐλάμβανεν τὸ παρὰ θεῷ ἀπηρτισμένον.
ὑπὸ τοῦ προγεγραμμένου πατρὸς Πετεσούχου καταλειφθησομένων. ὑπογραφεῖς τῆς ὁμολογούσης καὶ τοῦ ἐπιγραψαμένου αὐτῆς κυρίου Λυσᾶς Διδύμου ὡς ἐτῶν μζ οὐλὴ ποδὶ ἀριστερῶι καὶ Θέων Ἥρωνος ἐτῶν νθ οὐλὴ γόνατι
σφραγῖδος, ταῖς ὅλαις ἀρούραις να ὡς πρόκειται, ὕστερον δὲ μεθʼ ἣν ἐποιησάμεθα κατασπορὰν Λυσᾶς τις Ἀπολλωνίου προσελθὼν ταῖς σημαινομέναις ἀρούραις η ὡς ἀγεωργήτοις οὔσαις ὑπέστη αὐτῶν ἐκφόρια τελέσειν
χόρτου δέσμην σαπρὰν ἐκ δραχμῶν ιβ καὶ μικρὰν δέσμην καὶ χόρτον σαπρὸν καὶ ὅλον λελυμένον ὡς σκύβαλον. Σαβῖνος ὁ Ψελλὸς ὁ ἀπὸ Ψινάχεος τὸν μετʼ ἐσοῦ εἰς πόλιν ἤνεγκε
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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 Σατανᾶς (transliterated as *Satanas*) means 'Satan' or 'the adversary.' It originates from Aramaic and is used in the New Testament to refer to the devil or accuser, appearing in various contexts, including direct addresses and descriptions of evil influence. Notably, it is mentioned in verses like Matthew 4:10 and 1 Corinthians 5:5.
Σατανᾶς, -ᾶ
(so also Sir 21:30, but in III Ki 11:14, σατάν indecl.; Heb. שָׂטָן; Aram. סָטָנָא, whence the inflected Gk. form), ό,
Satan (i.e. the adversary, as in LXX, ll. c.): Mt 4:10 12:26, Mk 1:13 3:23, 26 4:15, Lk 10:18 11:18 13:16 22:3, 31, Jo 13:27, Ac 5:3 26:18, Ro 16:20, I Co 5:5 7:5, II Co 2:11 11:14, I Th 2:18, II Th 2:9, I…
Read the full entry →Σατανᾶς, a Grecized transliteration of the Aramaic NO, meaning originally ‘* one lying in ambush for,” and hence asa proper name ‘‘ the adversary,’’ ‘‘the accuser”: cf. for the development of the Jewish belief ZA s.v., Bousset Die Religion des Judentums* (1906), p. 382 ff., also Hort James, p. 98 f. In the magical incantation P Par 5741288 (jiii/A.p.) (= Selecttons, p. 113), Jesus the Christ is adjured to drive forth the devil from a man until this unclean demon of Satan—t ἀκάθαρτος ν δαίμων m caSavas—shall flee before him. For the corresponding adj. cf. P Lond V. 173132 (A.D. 585) where a divorce is said to have taken place kata διαβουί-- ο)λικὴν καὶ σατανικὴν ἐνέργειαν.
Σατανᾶς (Satanas) — Satan.
Included with: Σᾰτάν
or Σατᾶν, ὁ, “Satan”, Hebrew word for adversary, opponent, [LXX]; translated by ἐπίβουλος in [LXX]; also accuser, translated by ὁ διάβολος in [LXX]:—hence as chief of the evil spirits, the Devil, [NT] (indeclinable, as genitive); also Σᾰτᾰνᾶς, ᾶ, ὁ, [LXX], frequently in NT, [NT]:— adjective Σατανικός, ή, όν, [Refs 6th c.AD+]
∑ατανᾶς
Satanas
of Chaldee origin corresponding to 4566 (with the definite affix); the
accuser, i.e. the devil:--Satan.
see HEBREW for 04566
Σατανᾶς, ᾶ, ὁ
n.m.
an adversary, Satan
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
sa'-tan (saTan), "adversary," from the verb saTan, "to lie in wait" (as adversary); Satan, Satanas, "adversary," diabolos, "Devil," "adversary" or "accuser," kategor (altogether unclassical and unGreek) (used once in Re 12:10), "accuser"):
I. DEFINITION
II. SCRIPTURAL FACTS CONCERNING SATAN
1. Names of Satan
2. Character of Satan
3. Works of Satan
4. History of Satan
III. GENERAL CONSIDERATIONS
1. Scripture Doctrine of Satan Not Systematized
2. Satan and God
3. Satan Essentially Limited
4. Conclusions
LITERATURE
I. Definition.
A created but superhuman, personal, evil, world-power, represented in Scripture as the adversary both of God and men.
II. Scriptural Facts concerning Satan.
1. Names of Satan:
The most important of these are the Hebrew and Greek equivalents noticed above. These words are used in the general sense justified by their…
Satan
Adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article “the adversary” (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times.
He is also called “the dragon,” “the old serpent” (Rev. 12:9; 20:2); “the prince of this world” (John 12:31; 14:30); “the prince of the power of the air” (Eph. 2:2); “the god of this world” (2 Cor. 4:4); “the spirit that now worketh in the children of disobedience” (Eph. 2:2). The distinct personality of Satan and his…
The word itself, the Hebrew satan , is simply an "adversary," and is so used in (1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 6:4; 11:14,23,25; Numbers 22:22,33; Psalms 109:6) This original sense is still found in our Lord’s application of the name to St. Peter in (Matthew 16:23) It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in (Job 1:6; 12; 2:1; Zechariah 2:1) and without the article in (
Signifies, properly, adversary, enemy, 1Ki 11:14 Ps 109:6, and is so applied by Jesus to Peter, Mt 16:23 Mr 8:33. Hence it is used particularly of the grand adversary of souls, the devil, the prince of the fallen angels, the accuser and calumniator of men before God, Job 1:7,12 Zec 3:1,2 Re 12:10. He seduces them to sin, 1Ch 21:1 Lu 22:31; and is thus the author of that evil, both physical and moral, by…
37 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 36 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐφ̓ ἧς μὲν γάρ εἰσιν τεταγμένοι φωταγωγοὶ ἄγγελοι τοῦ θεοῦ, ἐφ̓ ἦς δὲ ἄγγελοι τοῦ σατανᾶ.
ὅταν γὰρ πυκνῶς ἐπὶ τὸ αὐτὸ γίνεσθε, καθαιροῦνται αἱ δυνάμεις τοῦ Σατανᾶ, καὶ λύεται ὁ ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν τῆς πίστεως.
Πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀντιχριστός ἐστιν: καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρτύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν: καὶ ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας καὶ λέγῃ μήτε ἀνάστασιν μήτε…
ἀγορασίας πολλῶν πραγμάτων· καὶ οὐκ συνεχώρησε ἀπʼ αὐτῶν σήμερον· γευσάσθω ὕδατος, καὶ ὄντως ὁ Σατανᾶς ἤνεγκέν μοι ει
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
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…
933 occurrences in the New Testament, rendered 26 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 913 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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
φυλακή (phulakē) refers to a guarding or watch, often associated with the act of keeping watch or the place where individuals are held, such as a prison. It encompasses meanings related to security, custody, and the time divisions of night. The New Testament uses it in contexts of imprisonment (e.g., Mt 14:10) and as a watch during the night (e.g., Lk 12:38).
φυλακή, -ῆς, ἡ
(< φυλάσσω)
[in LXX chiefly for מִשְׁמֶרֶת and cogn. forms, also for כֶּלֶא etc. ;]
actively, a guarding, guard, watch (Hom., Plat., Xen., al.): cogn. acc., φυλάσσειν φυλακάς, to keep watch, Lk 2:8;
of those who keep watch (as also Lat. custodia), a guard; pl., sentinels, a guard (Hom., al.): Ac 12:10;
φυλακή, -js, ἡ, (φυλάσσω), fr. Hom. down, Sept. for NNW, Ww, 71D (a prison), x52 (enclosure, confinement), guard, watch, i. e. a. in an act. sense, a watching, keeping watch: φυλάσσειν φυλακάς, to keep watch, Lk. ii. 8 (often in the Grk. writ. fr. Xen. an. 2, 6, 10, etc.; Plat. lege. 6 p. 758 ἃ. down; [οἵ. φυλακὰς ἔχειν, ete. fr. Hom. (Il. 9, 1 ete.) on]; often also in Sept. for Το Ww). b. like the Lat. custodia and more freq. the plur. custodiae (see Klotz, Hdwrbch. [or Harpers’ Lat. Dict.] s.v.), iq. persons keeping watch, a guard, sentinels: Acts xii. 10 [here A. V. ward] (and very often in prof. auth. fr. Hom. down). c. of the place where captives are kept, a prison: Mt. xiv. 10; xxy. 36, [39], 43 sq.; Mk. vi. 17, 27 (28); Lk. iii. 20; xxi. 12; xxii.33; Actsv.19, 22; vili.3; xii. ὅ 5α. 17; xvi. 27,40; xxii.4; xxvi. 10; 2 Co. vi. 5 [here, as in ΗΘ}. xi. 36, A. V. imprisonment]; 2 Co.…
Read the full entry →φυλακή. (1) For φυλακή in the general sense of ‘‘ care,” “charge,” of a thing: P Lille I. 78 (iii/B.c.) ἐπιζητήσαντος αὐτοῦ βυβλάριά τινα, ἃ ἐδεδώκειν ἐν φυ(λακῆι) ““1] me réclama de petits livres qu’il m’avait donnés en garde.” (2) ‘‘ watch,” “‘guard”’: P Tebt II. 2827 (late ii/B.c.) a guard declares that he will keep the best watch possible upon other people’s holdings—ov(Aakiv) ἀλ[λο]τρ[{1ὧν κλή(ρων) συντηιρήσιν ἀπὸ τίο]ῦ BeAti
φυλακή (phulakē) — prison/watch: prison.
φῠλᾰκ-ή, ἡ,
(φύλαξ) watching or guarding, especially by night, φυλακῆς μνήσασθε [Refs 8th c.BC+]; φυλακὰς ἔχειν keep watch and ward, [Refs]; φ. κατέχειν [Refs 5th c.BC+]; φυλακὴ ἔχει αὐτόν watching engages him, variant in [Refs 8th c.BC+] tell an unarmed man to stand on the defensive, i.e. to give commands that cannot be obeyed, [Refs 5th c.BC+]; ὅπως ἀφανὴς εἴη ἡ φ. that there might be nothing visible to watch, [Refs 5th c.BC+]; φυλακὰς φυλάξειν keep watch and ward, [Refs 5th c.BC+]; φυλακὰς καταστήσασθαι, κατασκευάσασθαι, [Refs 5th c.BC+]
2. watch or guard, of persons, [NT+5th c.BC+]; φ. τοῦ σώματος a body guard, [Refs 5th c.BC+], etc.; garrison of a place or fortress, [Refs 5th c.BC+]; ἡ…
φυλακή
phulake
from 5442; a guarding or (concretely, guard), the act, the person;
figuratively, the place, the condition, or (specially), the time (as a
division of day or night), literally or figuratively:--cage, hold,
(im-)prison(-ment), ward, watch.
see GREEK for 5442
φυλακή, ῆς, ἡ
n.f.
a watching, guard, prison, imprisonment
φυλακή phylakē 47x
a keeping watch, ward, guard, Lk. 2:8; a place of watch, Rev. 18:2; a watch, guard, body of guards, Acts 12:10; ward, custody, imprisonment, 2 Cor. 6:5; 11:23; Heb. 11:36; prison, 1 Pet. 3:19; a place of custody, prison, Mt. 14:10; 25:39, 44; a watch or division, of the night, which in the time of our Savior was divided into watches of three hours each, called ὀψέ, μεσονύκτιον, ἀλεκτοροψωνία and πρωία, or πρωί, Mt. 14:25; 24:43;
φυλακή φυ^λα^κή, ἡ, φυλάσσω a watching or guarding, watch, guard, ward, esp. by night, φυλακῆς μνήσασθε keep watch and ward, Il.; so, φυλακὰς ἔχειν id. Il.; ὅπως ἀφανὴς εἴη ἡ φ. that there might be nothing visible to watch, Thuc.; φυλακὴν φυλάττειν to keep watch, Xen.; τὰς φ. ποιεῖσθαι id. Xen.; φυλακὰς καταστήσασθαι to set watches, Ar.
a watch or guard, of persons, Plat., Xen., etc.; ἡ τοῦ σώματος φ. a body guard, Dem.:— a guard or garrison, Hdt.; ἡ ἐν τῇ Ναυπάκτῳ φ., of a squadron of ships, Thuc.
of place, a watch, station, post, Il., Xen.
of time, a watch of the night, Hdt., Eur., etc.
a place for keeping others in, a ward, prison, Anth., NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
Prison
The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, “Joseph’s master, took him, and put him into the prison, a place where the king’s prisoners were bound” (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar’s house, a place in which state prisoners were kept.
The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were “put in ward” (Lev. 24:12; Num. 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in a…
[For imprisonment as a punishment, see PUNISHMENTS] It is plain that in Egypt special places were used as prisons, and that they were under the custody of a military officer. (Genesis 40:3; 42:17) During the wandering in the desert we read on two occasions of confinement "in ward" -- (Leviticus 24:12; Numbers 15:34) but as imprisonment was not directed by the law, so we hear of none till the time of the kings, when the prison appears as an appendage to the palace, or a special part of it. (1 Kings 22:27) Private houses were sometimes used as places of confinement. By the Romans the tower of Antoni, was used as a prison at Jerusalem, (
48 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 46 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 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.
ἡ μὲν οὖν εὐθιξία θέσις ἐστὶν ἐν τῷ παραδείσῳ, ἡ δὲ ἐπιμονὴ πρᾶξις τῶν καλῶν [τὸ ἐργάζεσθαι τὰ καλά], ἡ δὲ μνήμη φυλακὴ καὶ διατήρησις τῶν ἁγίων δογμάτων.
Οἱ μὲν οὖν ἱππεῖς παραλαβόντες τὸν Βενιαμὶν ἦγον πρὸς Ἰώσηπον καὶ τῶν ἀδελφῶν ἑπομένων, ὁ δὲ τὸν μὲν ἰδὼν ἐν φυλακῇ, τοὺς δʼ ἐν πενθίμοις σχήμασι, τί δή, φησίν, ὦ κάκιστοι, φρονήσαντες ἢ περὶ τῆς ἐμῆς φιλανθρωπίας ἢ περὶ τοῦ θεοῦ τῆς προνοίας…
λέγει οὖν ὁ προφήτης: Ἐγὼ κύριος, ὁ θεός σου, ἐκάλεσά σε ἐν δικαιοσύνῃ καὶ κρατήσω τῆς χειρός σου καὶ ἐνισχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς…
τῆς τούτων ἀπαιτήσεως οὐ μετρίως ἐσκυλμένος ὑπʼ αὐτοῦ, ἀπὸ τοῦ τόπου συνόδου … μετὰ φυλακῆς τόπον ἐκ τόπου μεταγειοχότων καὶ ἐκ τοῦ τοιούτου πρα … ησων ἀπʼ ὀλίγων
τας φάσκοντες τὸν πατέρα αὐτῶν ἐκ τοῦ ζῆν μεθεστακέναι πρὸς … λο … κατὰ φυλακὴν. καταστάντες δὲ καὶ ἀπολογησάμενοι ἐφάνημεν τῶι Κόρδωι ἀθῶιοι τῆς συκοφαντίας, ὥστε εἰ μὴ ἐξ
ἄλλος μητρὸς τῆς αὐτῆς συντάξιμον τοῦ αὐτοῦ ἔτους Θεαδελφίας δραχμὰς ὀκτώ, γίνονται δραχμαὶ η, φυλακῆς δραχμὴν μίαν διώβολον, ἐπιμερισμοῦ ἀπόρων τρεισκαιδεκάτου ἔτους δραχμὰς δύο ἡμιώβολον δεσμοφυλάκων ἡμιώβολον χαλκοῦς β,
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-GSM — Personal pronoun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
P-GSM Part of Speech: Personal pronoun Case: Genitive Number: Singular 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