Romans 16:11 — Word Study
N1904ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
BSAdo greetaspazomai▸ HerodionHērōdiōn△ [my kinsman, a fellow Jew] theho [who belong to] kinsmansungenēs [a relative, someone from the same nation] of mine.egō do greetaspazomai▸ thoseho ofek the [household]ho of NarcissusNarkissos△ [a Roman, possibly a Christian] whoho are beingeimi▸ [existing, living] in [the]en [under the authority of, among] Lord.kurios [God, the supreme Master]
| Greek | English | Parsing |
|---|---|---|
| ἀσπάσασθε | do greet | Verb, aorist, middle deponent |
| Ἡρῳδίωνα | Herodion | Noun, accusative, singular |
| τὸν | the | Article, accusative, singular |
| συγγενῆν | kinsman | Adjective, accusative, singular |
| μου.¶ | of mine. | Personal pronoun, first person, genitive |
| ἀσπάσασθε | do greet | Verb, aorist, middle deponent |
| τοὺς | those | Article, accusative, plural |
| ἐκ | of | Preposition |
| τῶν | the [household] | Article, genitive, plural |
| Ναρκίσσου | of Narcissus | Noun, genitive, singular |
| τοὺς | who | Article, accusative, plural |
| ὄντας | are being | Verb, present, active |
| ἐν | in [the] | Preposition |
| κυρίῳ.¶ | Lord. | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Greet Herodion, my fellow countryman. Greet those from the household of Narcissus who are in the Lord. |
| KJV | Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. |
| ASV | Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord. |
| YLT | salute Herodion, my kinsman; salute those of the [household] of Narcissus, who are in the Lord; |
| WEB | Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. |
| BBE | Give my love to Herodion, my relation. Say a kind word to those of the house of Narcissus, who are in the Lord. |
Where they part company is ἀσπάσασθε — see How Translations Differ.
The sentence is structured around a main verb with two phrases following, creating a clear directive and context for the greetings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbἀσπάζομαι
The sentence as the grammar sees it Open the tree ›
2 of 14 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Romans 16:11
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 — Closing Greetings in Romansgenerated
Romans 16:11 is part of a series of greetings that Paul sends to various individuals within the Christian community in Rome. This section emphasizes the importance of relationships among believers, highlighting both personal connections and shared faith. Paul identifies Herodion as a fellow countryman and acknowledges others associated with Narcissus, underscoring the unity within the body of Christ.
Cross References
The Key Word — ἀσπάσασθε, aspazomaigenerated
The word ἀσπάζομαι is a verb meaning to greet, welcome, or salute. It conveys a sense of respect and affection, often used in formal contexts, such as letters or when meeting someone. In this verse, it is an imperative, indicating a command for the recipients to greet others.
The context of greeting reflects the communal nature of early Christianity, where relationships were vital. Paul uses this greeting to foster connections among believers, encouraging them to recognize and affirm one another.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses greet for ἀσπάσασθε. The KJV and ASV also use salute, maintaining a slightly different tone.
The translations differ in how they address Herodion. The KJV and ASV specify him as my kinsman, while the BSB refers to him simply as Herodion. This reflects a choice between emphasizing personal connection and using the name directly.
Sentence Structuregenerated
The main verb of the verse is ἀσπάσασθε, do greet, which governs two noun phrases: Ἡρῳδίωνα (Herodion) and τοὺς ἐκ Ναρκίσσου (those from the household of Narcissus). This structure emphasizes the action of greeting as central to the message.
The second part of the verse includes a prepositional phrase ἐν κυρίῳ, indicating the context in which these individuals are recognized, highlighting their shared faith in the Lord.
In plain words — the whole versegenerated
Romans 16:11 shows Paul greeting Herodion, who is a fellow countryman, and others from the household of Narcissus who are believers in the Lord. This greeting illustrates the importance of community and relationships within the early church.
Frequently Asked Questionsgenerated
Herodion is referred to as Paul's kinsman, indicating a familial or close relationship, and he is part of the early Christian community mentioned in Romans 16:11.
Being 'in the Lord' signifies a relationship with Jesus Christ, indicating that the individuals mentioned are part of the Christian faith and community.
Paul mentions Narcissus to acknowledge those in his household who are believers, emphasizing the interconnectedness of the Christian community in Rome.
Greetings in Paul's letters serve to build community, affirm relationships, and recognize the contributions of individuals within the body of Christ.
Reflection Questionsgenerated
- How can I strengthen my relationships with fellow believers in my community?
- What does it mean for me to be 'in the Lord' in my daily life?
- How can I show respect and affection to others as Paul did in his greetings?
- What role do community and relationships play in my faith journey?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, discussing the significance of the greetings and the individuals mentioned.
Narcissus had a large family, but they were not all Christians, which is why Paul singles out “those in the Lord.”Early Church Fathers on Romans 16 →
"Salute Herodion my kinsman; greet them which be of the household of Narcissus;" Who, it is likely, were not so worthy as the afore-mentioned, on which account also he does not mention them all by name even,Early Church Fathers on Romans 16 →
When Paul calls Herodion his kinsman and nothing more, he shows that he was faithful in the love of the new birth, but he does not mention his perseverance.Early Church Fathers on Romans 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 16:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSalute Herodion my kinsman,.... According to the flesh, being of the same nation, a Jew; or of the same tribe, the tribe of Benjamin; or of the same family, and nearly allied in blood to him: though
Read John Gill on Romans 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySalute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
Read Robert Jamieson on Romans 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSalute Herodion my kinsman: see . Greet them that be of the household of Narcissus: this Narcissus is reported by Suetonius to have been in great favour with Claudius the emperor, and to have abounded in wealth, so that he was worth ten millions. He was a wicked man himself, yet it seems he had divers good Christians in his family. So we read that there were saints in Nero’ s house or court, . To what a degree of wickedness are they arrived, who will not suffer a religious person to dwell in their houses! This shows, that good Christians may serve wicked masters with a good conscience. Which are in the Lord; this may be added, because that all in Narcissus’ s family were not Christians, or…
Read Matthew Poole on Romans 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. Ver. 11. My kinsman] In the flesh, but more in the faith, that surest tie.
Read John Trapp on Romans 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) My kinsman.—See the Note on Romans 16:7. Them that be of the household of Narcissus.—A phrase similar to that which is translated, “Them which are of Aristobulus’ household,” above. Narcissus, too, is an historical name. There had been a famous Narcissus, a freed-man and favourite of Claudius, who had been put to death three or four years before this Epistle was written. His household would naturally pass into the hands of the emperor, though still keeping his name. In the case of Aristobulus, the transference would be effected by bequest, in that of Narcissus by confiscation. Many instances of both methods occur in the history and records of the time. The interpretation here given…
Read Charles John Ellicott on Romans 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Herodion, my kinsman.] Probably another converted Jew. See Clarke on Romans 16:7. Of the household of Narcissus] Probably dead also, as we have supposed Aristobulus to have been at this time. Which are in the Lord.] This might intimate that some of this family were not Christians; those only of that family that were converted to the Lord being saluted. There was a person of the name of Narcissus, who was a freed man of the Emperor Claudius, mentioned by Suetonius in his life of that prince, cap. 37; and by Tacitus, An., lib. xii. cap. 57: but there does not seem any reason to suppose that this was the person designed by St. Paul.
Read AdamClarke on Romans 16 →CambridgeThe Cambridge Bible for Schools and Colleges11. Herodion my kinsman] See on Romans 16:7. The name is Greek.them that be of the household of Narcissus] Lit., as just above, those from amongst Narcissus’. There was one notorious Narcissus, a freedman of Claudius; and another, one of Nero’s bad favourites. Either of these may have been the master of the Christian dependents here saluted; but the name was a common one. The freedman of Claudius was probably by this time dead, but his household may have been subsisting still.
Read Cambridge on Romans 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Household of Narcissus—The emperor had a noted freedman, by the name of Narcissus, who died two or three years before this epistle was written.
Read Daniel Denison Whedon on Romans 16 →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
Greet Herodion, my fellow countryman. Greet those from the household of Narcissus who are in the Lord.
Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord.
Greet Herodion, my fellow countryman. Greet those from the household of Narcissus who are in the Lord.
Greet Herodion, my compatriot. Greet those in the household of Narcissus who are in the Lord.
Tyndale line
Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.
Salute Herodion my kinsman. Salute them of the household of Narcissus, that are in the Lord.
Salute Herodion my kinsman. Salute them of the household of Narcissus, which are in the Lord.
Salute Herodion my kinsman. Greet them that are of the household of Narcissus, who are in the Lord.
Salute Herodion my kinsman. Greete them which are of the friendes of Narcissus which are in the Lord.
Strictly literal
Salute Herodion, my kinsman. Salute those who belong to Narcissus, who are in [the] Lord.
salute Herodion, my kinsman; salute those of the [household] of Narcissus, who are in the Lord;
greet Herodion, my relative; greet those of the [household] of Narcissus, who are in the LORD;
Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord.
From the Latin
Salute them that are of Aristobulus’ household. Salute Herodian, my kinsman. Salute them that are of Narcissus’ household, who are in the Lord.
Simplified
to my countryman Herodion, and to those from Narcissus' family who belong to the Lord.
Give my love to Herodion, my relation. Say a kind word to those of the house of Narcissus, who are in the Lord.
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.
Salutate eos qui sunt ex Aristoboli domo. Salutate Herodionem cognatum meum. Salutate eos qui sunt ex Narcissi domo, qui sunt in Domino.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܐܠܘ ܒܫܠܡܐ ܕܗܪܘܕܝܘܢ ܐܚܝܢܝ ܫܐܠܘ ܒܫܠܡܐ ܕܒܢܝ ܒܝܬܗ ܕܢܪܩܣܘܣ ܐܝܠܝܢ ܕܐܝܬܝܗܘܢ ܒܡܪܢ
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.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
The standard critical text of the New Testament.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
The previous edition, still widely cited.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
The Society of Biblical Literature edition, freely licensed.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
The edition that turned scholarship toward the earliest manuscripts.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
An independent critical text built from the oldest witnesses then known.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
A recent critical edition following documentary evidence closely.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
The reading of the majority of surviving manuscripts.
ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆν μου.¶ ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.¶
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 Romans 16:11
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.
ἀσπάζομαι is a verb meaning to greet, welcome, or salute, often used in the context of expressing good wishes or taking leave. It can also imply a physical embrace or kiss, and is employed as a formal closing in letters. The New Testament frequently uses it in greetings, such as in Romans 16:16 and 1 Corinthians 16:20.
ἀσπάζομαι depon.,
[in LXX: Ez 18:7, Jg 18:15 (לְשָׁלוֹם שָׁאַל), Es 5:2, I Mac 7:29, al.;]
to welcome, greet, salute: c. acc. pers., Mt 5:47, Mk 9:15, Ac 21:7, al.; id. seq. ἐν φιλήματι, Ro 16:16, I Co 16:20, II Co 13:12, I Th 5:26, I Pe 5:14; τ. ἐκκλησίαν (Deiss., BS, 257),
ἀσπάζομαι ; [impf. ἠσπαζόμην] ; 1 aor. ἠἡσπασάμην ; (fr. σπάω with a intensive [q. y., but cf. ν᾽ ἀπιζθκ p. 1163 ; Curtius, Das Verbum, i. 324 sq.]; hence prop. to draw to one’s self [W. § 38, 7 fin.]; cf. doxaipw for σκαίρω. ἀσπαίpo for σπαίρω, ἀσπαρίζω for σπαρίζω) ; [fr. Hom. down]; a. with an acc. of the pers., to salute one, greet, bid welcome, wish well to, (the Israelites, on meeting and at parting, generally used the formula 7 DI7W); used of those accosting any one: Mt. x. 12; Mk. ix. 15; xv. 18; Lk. i. 40; Acts xxi. 19. of those who visit one to see him a little while, departing almost immediately afterwards: Acts xviii. 22; xxi. 7; like the Lat. sa/utare, our ‘pay one’s respects to,’ of those who show regard for a distinguished person by visiting him: Acts xxv. 13, (Joseph. antt. 1,19, 5;6,11,1). of those who greet one whom they meet in the way: Mt. v.47 (in the East even now…
Read the full entry →ἀσπάζομαι. The papyri have shown conclusively that this common NT word was the regular ¢erm. tech. for conveying the greetings at the end of a letter. Examples are BGU IV. 1079*f(A.D. 41) (= Selections, p. 40) ἀσπάζου Διόδωρον pler’] ἄλων (Δ ἄλλων)... ἀσπάζου ᾿Αρποχράτη[ν], 22. 11. 423!8f (ii/A.D.) (= Selections, p. 91) ἄσπασαι Καπίτων[α πο]λλὰ καὶ το[ὺς] ἀδελφούς [μ]ου καὶ Σιεϊρήνιϊ]λλαν καὶ τοὺς] φίλους [μ]ου, etc. As showing how much the absence of these greetings was felt, we may quote P Giss I. 787 (ii/A.D.) ἡ μικρά μου “Hpa8[o]is γράφουσα τῶι πατρὶ ἐμὲ οὐκ dorifeται κ[α]ὶ διὰ τί οὐκ οἶδα, and P Grenf I. ς 35: (iv/a.p.) ᾿Αλλοῦς πολλά σοι ἀπειλί(εῖ), ἐπὶ γὰρ πολλάκις γράψας καὶ πάντας ἀσπασάμενος αὐτὴν μόνον οὐκ ἠσπάσου. The use of the Ist pers. ἀσπάζομαι by Tertius in Rom 16*!, the only ex. of this exact formula in the NT, may be paralleled from P Oxy VII. 106775 (iii/A.D.) where…
Read the full entry →ἀσπάζομαι (aspazomai) — to pay respects to.
ἀσπάζομαι,
Epic dialect aorist ἀσπάσσατο[Refs]:—welcome kindly, greet, τινά[Refs 8th c.BC+]; μεγάλως ἠσπάζοντο αὐτόν received him with great joy, [Refs 5th c.BC+]: frequently with no modal word, [Refs 5th c.BC+]; especially as the common form on meeting, Στρεψιάδην ἀσπάζομαι[Refs 5th c.BC+]; πόρρωθεν ἀ. salute from a distance, [Refs 5th c.BC+]; πρόσωθεν αὐτὴν ἁγνὸς ὢν ἀ. I salute her at a respectful distance, i. e. keep away from her, [Refs 5th c.BC+]; ἀ. ταῖς κώπαις, of the saluting of ships, [Refs 1st c.AD+]; ἀ. τινὰ βασιλέα to hail or salute as king, [Refs 1st c.BC+] to bid the event welcome, [Refs 5th c.BC+]
Read the full entry →ἀσπάζομαι
aspazomai
from 1 (as a particle of union) and a presumed form of 4685; to enfold
in the arms, i.e. (by implication) to salute, (figuratively) to
welcome:--embrace, greet, salute, take leave.
see GREEK for 1
see GREEK for 4685
ἀσπάζομαι
v.
I greet, salute, pay my respects to
ἀσπάζομαι aspazomai 59x
to salute, greet, welcome, express good wishes, pay respects, Mt. 10:12; Mk. 9:15, et al. freq.; to bid farewell, Acts 20:1; 21:6; to treat with affection, Mt. 5:47; met. to embrace mentally, welcome to the heart of understanding, Heb. 11:13
ἀσπάζομαι to welcome kindly, bid welcome, greet, Lat. salutare, τινα Hom., etc.; as the common form on meeting, ἀσπάζομαί σε or ἀσπάζομαι alone, Ar.; πρόσωθεν αὐτὴν ἀσπ. I salute her at a respectful distance, i. e. keep away from her, Eur.:— also to take leave of, id. Eur., Xen.
to embrace, kiss, caress, Ar.; of dogs, Lat. blandiri, Xen.
of things, to follow eagerly, cleave to, Lat. amplector, ἀσπ. τὸν οἶνον Plat.
ἀσπ. ὅτι to be glad that, Ar.
Verb-ADM-2P — Verb · aorist · middle deponent · imperative · second person · pluralaorist middle deponent imperative — a completed action, viewed as a whole.
V-ADM-2P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: iMperative Person: second Number: Plural
57 occurrences in the New Testament, rendered 14 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 60 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
ἡ μὲν γὰρ εὐτέλειαν καὶ ὀλιγοδεΐαν καὶ ὅσον ἀναγκαῖον φιλαυστήρῳ καὶ σεμνῷ βίῳ διαφερόντως ἀσπάζεται, ἡ δὲ περιεργίαν καὶ πολυτέλειαν, ἃ χλιδῆς καὶ θρύψεως αἴτια γίνεται ψυχῇ καὶ σώματι, δι’ ὧν τὴν ὑπαίτιον καὶ θανάτου χαλεπωτέραν ζωὴν παρὰ τοῖς εὖ…
Ταῦτα τοῦ θεοῦ κρίναντος περὶ τῶν Σοδομιτῶν Ἅβραμος θεασάμενος τρεῖς ἀγγέλους, ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ Μαμβρῆ παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό τε καὶ παρʼ αὐτῷ καταχθέντας παρεκάλει ξενίας μεταλαβεῖν.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
τοὺς παρ … c … ἀσπάζεταί σε … ρ …δοῦς καὶ Μητρόβις καὶ Ἡρᾶς. οὐκ ἔπεμψα τὸ ἔσοπτρον διὰ τὸν
γράψω. τὰς ἅλως οὐ πάσας θλάσον ἐπὶ τοῦ παρόντος. μὴ οὖν ἄλλως ποιήσῃς. ἔρρωσο. ἀσπάζου Ἥρωνα καὶ Ὀρσενοῦφιν καὶ τοὺς ἐν οἴκῳ πάντας. ἔτους β Αὐτοκράτορος Καίσαρος Νερούα Τραιανοῦ
ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ εἰ ἀληθῶς λέγει. ἔρρωσο. ἀσπάζου τοὺς ἀδελφοὺς Λύκον καὶ … ν. Μεχεὶρ ιβ.
The Greek word Ἡρῳδίων (i.e., *Hērōdiōn*) refers to a proper name, specifically Herodion, mentioned in Romans 16:11. It is derived from another Greek word related to Herod. The entries consistently identify it as a personal name without significant variation in meaning.
Ἡρῳδίων (Rec. Ἡρω-), -ωνος, ὁ,
Herodion: Ro 16:11.†
(From Abbott-Smith. LSJ has no entry)
Ἡρῳδίων
Herodion
from 2264; Herodion, a Christian:--Herodion.
see GREEK for 2264
Ἡρῳδίων, ωνος, ὁ
n.m.
Herodion
Ἡρῳδίων hērōidiōn 1x
Herodian, pr. name, Rom. 16:11*
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
he-ro'-di-on (Herodion; Westcott and Hort, The New Testament in Greek Hrodion): A Roman Christian to whom Paul sent greetings (Ro 16:11). The name seems to imply that he was a freedman of the Herods, or a member of the household of Aristobulus, the grandson of Herod the Great (Ro 16:10). Paul calls him "my kinsman," i.e. "a Jew" (see JUNIAS, 1).
Herodion
A Christian at Rome whom Paul salutes and calls his “kinsman” (Rom. 16:11).
a relative of St. Paul, to whom he sends his salutation amongst the Christians of the Roman church. (Romans 16:11) (A.D. 55.)
the song of Juno
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Πατεροοῦτος πρὸς Στοττουῆτιν Πετεαρψενήσιος. ὀβολοὶ ϛ θ ὁμολογία Πτολεμαίου Διοδώρου καὶ τῆς γυναικὸς πρὸς Ἡρωδίωνα Λυσιμάχου παραθήκης δραχμῶν Δ. ὀβολοὶ δ ὁμολογία … ονωπ καὶ τοῦ ἀνδρὸς Κολλούθου πρὸς
σ καὶ πυροῦ ἀρταβῶν ε καὶ κριθῆς ἀρταβῶν ε δραχμαὶ ϛ μίσθωσις Διδύμου πρὸς Ἡρωδίωνα μετοχῆς γεωργίας κλήρου ἀρουρῶν η ὀβολοὶ ι ὁμολογία Ὀρσεῦτος καὶ τῆς γυναικὸς πρὸς Μαρεῦν
Ἡρωδίων Ἡρακλᾶ ἄλλος ἀδελφὸς … Ἡρακλᾶς Ἁρφαήσιος … Εὔτυχος ὁµοίως φͅ … … Ὀρσεὺς πρεσβύτερος
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative 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 συγγενής (i.e., *suggenes*) is derived from the roots meaning 'together' and 'kind' or 'race.' It encompasses meanings related to kinship, such as 'relative' or 'kinsman,' and can also refer to those of the same nationality or descent. In the New Testament, it appears in contexts discussing family ties and relationships, highlighting both blood relations and broader connections among people.
**† συγγενεύς, v.s. συγγενής.
συγγενής, -és, [ace. sing. συγγενῆ, and in Rom. xvi. 11 Treg. συγγενῆν ; see ἄρσην], dat. plur. συγγενέσιν and (in Mk. vi. 4 T Tr [WH, also in Lk. ii. 44 WII] ace. to a barbarous declens., ef. [1 Mace. x. 89] B. 25 (22)) συγγενεῦσιν, (σύν and γένος), [fr. Pind., Aeschyl. down; Sept.], of the same kin, akin to, related by blood, (Plin. congener): Mk. vi. 4; Lk. ii. 44; xxi. 16; τινός, Lk. [i. 58]; xiv. 12; Jn. xviii. 26; Acts x. 24; Ro. xvi. 7, 11, 21, [see below]; ἡ συγγ- Lk. i. 36 αὶ G Tr (Lev. xviii. 14) ; in a wider sense, of the same race, a fellow-countryman: Ro. ix. 3 [(so some take the word in xvi. 7, 11, 21, above; ef. Bp, Lghtft. on Philippians p. 175) ].
συγγενής, “‘relative,’ with reference to blood-relationship: cf. P Grenf Il. 78! (a.p. 307) cvyye[vets ἀ]δελφοί, and P Fay 1. 1154 (A.D. 101) ἀγόρασον ἡμῖν Siar συγενῆ χυρίδια (2. συγγενῆ χοιρίδια), “" buy us two pigs of a litter” (Edd.). See also Aristeas 7 οὐ μόνον κατὰ τὸ συγγενὲς ἀδελφῷ καθεστῶτι, ‘not only does thy character shew thee to be my brother by birth ’’ (Thackeray). The word is common along with κύριος in the sense of “‘suardian kinsman”: eg. BGU III. 97538 (a.p. 45) (= Selections, p. 42) peta γυρίου τοῦ ἑ(α)υτῆς συνγηνὸς Σαταβοῦς, ‘“‘along with her guardian kinsman Satabous,” P Tebt 11. 381° (a.D. 123) (= Selections, Ὁ. 77) Θαῆσις + + + μετὰ κυρίου Tod ἑαυτῆς συνγενοῦς Κρονίωνος, 20. 3111} (A.D. 134), and P Lond 9038 (early ii/a.D.) (=III. p. 116). For the extension of the word to denote all of the same nationality (as in Rom 935) or of the same ¢77zée (as in Rom 167…
Read the full entry →συγγενής (sungenēs) — kindred.
συγγεν-ής, ές,
congenital, inborn, ἦθος [Refs 5th c.BC+]; σ. εἶδος,= φύσις, character, [Refs 5th c.BC+]; παύροις.. ἐστι συγγενὲς τόδε natural to them, [Refs 4th c.BC+]; πότμος σ. [Refs 5th c.BC+]; προϊδεῖν σ. οἷς ἕπεται who have the natural gift to foresee, [Refs]; συγγενεῖς μῆνες my connate months, the months of my natural life, [Refs 5th c.BC+]; σ. τρίχες the hair born with one, i.e. the hair of the head as opposed to to the beard, [Refs 4th c.BC+]; σημεῖα σ. birth-marks, [Refs]; δυνάμεις αἱ σ., opposed to αἱ ἔθει and αἱ μαθήσει, [Refs]; αὔξει τὸ σ. increases its natural force, [Refs] adverb, -νῶς δύστηνος miserable from his birth, [Refs 5th c.BC+]; see at…
Read the full entry →συγγενής
suggenes
from 4862 and 1085; a relative (by blood); by extension, a fellow
countryman:--cousin, kin(-sfolk, -sman).
see GREEK for 4862
see GREEK for 1085
συγγενής, ές
Adj
akin, a relative
συγγενίς syngenis 1x
a kinswoman, female relative, Lk. 1:36*
συγγενής συγ-γενής, ές γίγνομαι born with, congenital, natural, in-born, Pind., Aesch.; συγγενεῖς μῆνες the months of my natural life, Soph.:—so in adv., συγγενῶς δύστηνος miserable from my birth, Eur.
of the same kin, descent or family with another, akin to him, τινι Hdt., attic:—absol. akin, cognate, Trag., etc.:—as Subst. a kinsman, relative, τινος of another, Ar., Plat.:—in pl., οἱ συγγενεῖς kinsfolk, kinsmen, Hdt., etc.:— τὸ συγγενές, ῀ συγγένεια, Aesch., etc.; εἰ τούτῳ προσήκει Λαΐῳ τι ς. if this man had any connexion with Laius, Soph.
metaph. akin, cognate, of like kind, Ar., Plat.
at the Persian court, συγγενής was a title bestowed by the king as a mark of honour (like Cousin), Xen.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
Kinsman
Heb. goel, from root meaning to redeem. The goel among the Hebrews was the nearest male blood relation alive. Certain important obligations devolved upon him toward his next of kin. (1.) If any one from poverty was unable to redeem his inheritance, it was the duty of the kinsman to redeem it (Lev. 25:25,28; Ruth 3:9, 12). He was also required to redeem his relation who had sold himself into slavery (Lev. 25:48, 49).
God is the Goel of his people because he redeems them (Ex. 6:6; Isa. 43:1; 41:14; 44:6, 22; 48:20; Ps. 103:4;
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 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
συγγενής τε καὶ ἀγχίσπορος ὢν τοῦ ἡγεμόνος, ἅτε δὴ πολλοῦ ῥυέντος εἰς αὐτὸν τοῦ θείου πνεύματος, πάντα καὶ λέγειν καὶ πράττειν ἐσπούδαζεν εἰς ἀρέσκειαν τοῦ πατρὸς καὶ βασιλέως, ἑπόμενος κατ’ ἴχνος αὐτῷ ταῖς ὁδοῖς, ἃς λεωφόρους ἀνατέμνουσιν ἀρεταί,…
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
εἰδέναι αὐτοὺς γράμματα. Ἄρεσις καὶ Θεναπολλῶς ἀμφότεροι Σίφωνος πρεσβυτέρου μετὰ κυρίου ἑκατέρας τῶν ἑαυτῶν συγγενῶν τῆς μὲν Ἀρέσιος ἐμοῦ Πελώειος τοῦ Πατύνεως καὶ τῆς Θεναπολλῶτος Νεφερῶτος τοῦ Πετεεῦτος ὁμολογοῦμεν
εὔνοιαν τὴν ἀπουσίαν σου ἀναπληρῶσαι· πρὸς τὸν Αἰμιλλιανὸν ἀνόκνως καὶ σπουδαίως συνέστακέ με ὡς συγγενῆ σου ὃν ἥδιστα ἔσχε. καὶ ἐρωτῶ, ἄδελφε, ἀνθομολογῆσαί σε τῷ Ῥούφῳ ἐὰν αὐτῷ γράφῃς.
παρὰ Στοτοήτιος Ἀγχώφεως νεωτέρου τοῦ Πανεφρέμμεως ἀπὸ κώμης Σοκνοπαίου Νήσου ἱερέως γ φυλῆς. οἱ συγγενεῖς μου Σαταβοῦς Πανεφρέμμεως τοῦ Ἀγχώφεως … … … μητρὸς Στοτοήτεως ἀνθʼ οὗ Ταου
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἀσπάζομαι is a verb meaning to greet, welcome, or salute, often used in the context of expressing good wishes or taking leave. It can also imply a physical embrace or kiss, and is employed as a formal closing in letters. The New Testament frequently uses it in greetings, such as in Romans 16:16 and 1 Corinthians 16:20.
ἀσπάζομαι depon.,
[in LXX: Ez 18:7, Jg 18:15 (לְשָׁלוֹם שָׁאַל), Es 5:2, I Mac 7:29, al.;]
to welcome, greet, salute: c. acc. pers., Mt 5:47, Mk 9:15, Ac 21:7, al.; id. seq. ἐν φιλήματι, Ro 16:16, I Co 16:20, II Co 13:12, I Th 5:26, I Pe 5:14; τ. ἐκκλησίαν (Deiss., BS, 257),
ἀσπάζομαι ; [impf. ἠσπαζόμην] ; 1 aor. ἠἡσπασάμην ; (fr. σπάω with a intensive [q. y., but cf. ν᾽ ἀπιζθκ p. 1163 ; Curtius, Das Verbum, i. 324 sq.]; hence prop. to draw to one’s self [W. § 38, 7 fin.]; cf. doxaipw for σκαίρω. ἀσπαίpo for σπαίρω, ἀσπαρίζω for σπαρίζω) ; [fr. Hom. down]; a. with an acc. of the pers., to salute one, greet, bid welcome, wish well to, (the Israelites, on meeting and at parting, generally used the formula 7 DI7W); used of those accosting any one: Mt. x. 12; Mk. ix. 15; xv. 18; Lk. i. 40; Acts xxi. 19. of those who visit one to see him a little while, departing almost immediately afterwards: Acts xviii. 22; xxi. 7; like the Lat. sa/utare, our ‘pay one’s respects to,’ of those who show regard for a distinguished person by visiting him: Acts xxv. 13, (Joseph. antt. 1,19, 5;6,11,1). of those who greet one whom they meet in the way: Mt. v.47 (in the East even now…
Read the full entry →ἀσπάζομαι. The papyri have shown conclusively that this common NT word was the regular ¢erm. tech. for conveying the greetings at the end of a letter. Examples are BGU IV. 1079*f(A.D. 41) (= Selections, p. 40) ἀσπάζου Διόδωρον pler’] ἄλων (Δ ἄλλων)... ἀσπάζου ᾿Αρποχράτη[ν], 22. 11. 423!8f (ii/A.D.) (= Selections, p. 91) ἄσπασαι Καπίτων[α πο]λλὰ καὶ το[ὺς] ἀδελφούς [μ]ου καὶ Σιεϊρήνιϊ]λλαν καὶ τοὺς] φίλους [μ]ου, etc. As showing how much the absence of these greetings was felt, we may quote P Giss I. 787 (ii/A.D.) ἡ μικρά μου “Hpa8[o]is γράφουσα τῶι πατρὶ ἐμὲ οὐκ dorifeται κ[α]ὶ διὰ τί οὐκ οἶδα, and P Grenf I. ς 35: (iv/a.p.) ᾿Αλλοῦς πολλά σοι ἀπειλί(εῖ), ἐπὶ γὰρ πολλάκις γράψας καὶ πάντας ἀσπασάμενος αὐτὴν μόνον οὐκ ἠσπάσου. The use of the Ist pers. ἀσπάζομαι by Tertius in Rom 16*!, the only ex. of this exact formula in the NT, may be paralleled from P Oxy VII. 106775 (iii/A.D.) where…
Read the full entry →ἀσπάζομαι (aspazomai) — to pay respects to.
ἀσπάζομαι,
Epic dialect aorist ἀσπάσσατο[Refs]:—welcome kindly, greet, τινά[Refs 8th c.BC+]; μεγάλως ἠσπάζοντο αὐτόν received him with great joy, [Refs 5th c.BC+]: frequently with no modal word, [Refs 5th c.BC+]; especially as the common form on meeting, Στρεψιάδην ἀσπάζομαι[Refs 5th c.BC+]; πόρρωθεν ἀ. salute from a distance, [Refs 5th c.BC+]; πρόσωθεν αὐτὴν ἁγνὸς ὢν ἀ. I salute her at a respectful distance, i. e. keep away from her, [Refs 5th c.BC+]; ἀ. ταῖς κώπαις, of the saluting of ships, [Refs 1st c.AD+]; ἀ. τινὰ βασιλέα to hail or salute as king, [Refs 1st c.BC+] to bid the event welcome, [Refs 5th c.BC+]
Read the full entry →ἀσπάζομαι
aspazomai
from 1 (as a particle of union) and a presumed form of 4685; to enfold
in the arms, i.e. (by implication) to salute, (figuratively) to
welcome:--embrace, greet, salute, take leave.
see GREEK for 1
see GREEK for 4685
ἀσπάζομαι
v.
I greet, salute, pay my respects to
ἀσπάζομαι aspazomai 59x
to salute, greet, welcome, express good wishes, pay respects, Mt. 10:12; Mk. 9:15, et al. freq.; to bid farewell, Acts 20:1; 21:6; to treat with affection, Mt. 5:47; met. to embrace mentally, welcome to the heart of understanding, Heb. 11:13
ἀσπάζομαι to welcome kindly, bid welcome, greet, Lat. salutare, τινα Hom., etc.; as the common form on meeting, ἀσπάζομαί σε or ἀσπάζομαι alone, Ar.; πρόσωθεν αὐτὴν ἀσπ. I salute her at a respectful distance, i. e. keep away from her, Eur.:— also to take leave of, id. Eur., Xen.
to embrace, kiss, caress, Ar.; of dogs, Lat. blandiri, Xen.
of things, to follow eagerly, cleave to, Lat. amplector, ἀσπ. τὸν οἶνον Plat.
ἀσπ. ὅτι to be glad that, Ar.
Verb-ADM-2P — Verb · aorist · middle deponent · imperative · second person · pluralaorist middle deponent imperative — a completed action, viewed as a whole.
V-ADM-2P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: iMperative Person: second Number: Plural
57 occurrences in the New Testament, rendered 14 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 60 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
ἡ μὲν γὰρ εὐτέλειαν καὶ ὀλιγοδεΐαν καὶ ὅσον ἀναγκαῖον φιλαυστήρῳ καὶ σεμνῷ βίῳ διαφερόντως ἀσπάζεται, ἡ δὲ περιεργίαν καὶ πολυτέλειαν, ἃ χλιδῆς καὶ θρύψεως αἴτια γίνεται ψυχῇ καὶ σώματι, δι’ ὧν τὴν ὑπαίτιον καὶ θανάτου χαλεπωτέραν ζωὴν παρὰ τοῖς εὖ…
Ταῦτα τοῦ θεοῦ κρίναντος περὶ τῶν Σοδομιτῶν Ἅβραμος θεασάμενος τρεῖς ἀγγέλους, ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ Μαμβρῆ παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό τε καὶ παρʼ αὐτῷ καταχθέντας παρεκάλει ξενίας μεταλαβεῖν.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
τοὺς παρ … c … ἀσπάζεταί σε … ρ …δοῦς καὶ Μητρόβις καὶ Ἡρᾶς. οὐκ ἔπεμψα τὸ ἔσοπτρον διὰ τὸν
γράψω. τὰς ἅλως οὐ πάσας θλάσον ἐπὶ τοῦ παρόντος. μὴ οὖν ἄλλως ποιήσῃς. ἔρρωσο. ἀσπάζου Ἥρωνα καὶ Ὀρσενοῦφιν καὶ τοὺς ἐν οἴκῳ πάντας. ἔτους β Αὐτοκράτορος Καίσαρος Νερούα Τραιανοῦ
ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ εἰ ἀληθῶς λέγει. ἔρρωσο. ἀσπάζου τοὺς ἀδελφοὺς Λύκον καὶ … ν. Μεχεὶρ ιβ.
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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
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 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-GPM — Article · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
T-GPM Part of Speech: definite arTicle Case: Genitive Number: Plural Gender: Masculine
hous'-hold: Three words are usually found in the Bible where the family is indicated. These three are the Hebrew word bayith and the Greek words oikia and oikos. The unit of the national life of Israel, from the very beginning, was found in the family. In the old patriarchal days each family was complete within itself, the oldest living sire being the unquestioned head of the whole, possessed of almost arbitrary powers. The house and the household are practically synonymous. God had called Abraham "that he might command his children and household after him" (Ge 18:19). The Passover-lamb was to be eaten by the "household" (Ex 12:3). The "households" of the rebels in the camp of Israel shared their doom (Nu 16:31-33;
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 Νάρκισσος (transliterated as Narkissos) refers to the Narcissus flower and is also the name of a Roman mentioned in Romans 16:11. It is derived from the term for stupor, hinting at the flower's narcotic properties. The lexicons note some debate regarding the identity of the Roman Narcissus, with various interpretations but no consensus.
Νάρκισσος, -ου, ὁ,
Narcissus: Ro 16:11.†
Νάρκισσος, -ου, ὁ, Narcissus [i. e. ‘ daffodil], a Roman mentioned in Ro. xvi. 11, whom many interpreters without good reason suppose to be the noted freedman of the emperor Claudius (Suet. Claud. 28; Tac. ann. 11,29 sq. ; 12, 57 ete.) (cf. Bp. Lghtft. on Philip. p. 175]; in opposition to this opinion cf. Win. RWB. 8. v.; Riietschi in Herzog x. 202 sq.; [B. D. s. v.].
Νάρκισσος (Narkissos) — Narcissus.
νάρκισσ-ος, ὁ,
rarely ἡ, [Refs 3rd c.BC+]:— narcissus, of various species, [Refs 5th c.BC+]; pheasant's eye, Narcissus poeticus, [Refs 4th c.BC+]; autumn narcissus, N. serotinus, [Refs 4th c.BC+]; Narcissus Tazetta, polyanthus narcissus, Dsc. [prev. cited] (this probably in [Refs 5th c.BC+], because of its narcotic properties, accusative to [Refs 1st c.AD+]
Νάρκισσος
Narkissos
a flower of the same name, from narke (stupefaction, as a "narcotic");
Narcissus, a Roman:--Narcissus.
Νάρκισσος, ου, ὁ
n.m.
Narcissus
Νάρκισσος Narkissos 1x
Narcissus, pr. name, Rom. 16:11*
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
nar-sis'-us (Narkissos): In Ro 16:11 Paul sends greetings to "them of the household of Narcissus, that are in the Lord." "The last words may suggest that, though only the Christians in this household have a greeting sent to them, there were other members of it with whom the church had relations" (Denney).
Narcissus is a common name, especially among freedmen and slaves. But, as in the case of Aristobulus, some famous person of this name must be meant. Conybeare and Howson mention two, one the wellknown favorite of Claudius, the other a favorite of Nero. The latter, who was put to death by Galba (Dio Cass. lxiv.3), they think to be the Narcissus meant here (Paul, chapter xix). On the other hand, Bishop Lightfoot (Phil, 175) holds that "the powerful freedman Narcissus, whose wealth was proverbial (Juv. Sat. xiv.329), whose influence…
Narcissus
Daffodil, a Roman whom Paul salutes (Rom. 16:11). He is supposed to have been the private secretary of the emperor Claudius. This is, however, quite uncertain.
(stupidity), a dweller at Rome, (Romans 16:11) some members of whose household were known us Christians to St. Paul. Some have assumed the identity of this Narcissus with the secretary of the emperor Claudius; but this is quite uncertain.
A Roman, many of whose household Paul salutes as Christians, Ro 16:11. Two men of this name are mentioned in Roman histories of that time; one, executed three or four years before Paul wrote, was a favorite of the emperor Claudius; the other, of Nero his successor.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Χαιρήμονος καὶ διʼ αὐτοῦ Χαιρήμονος καὶ διʼ ἑτέρων κατά τε τὰς προτέρας διαγραφὰς τῆς Ναρκίσσου τοῦ Ἀρχίου κολλυβιστικῆς τραπέζης καὶ τὰς τῆς αὐτῶν Δημητρίου καὶ Ἰσιδώρου τραπέζης διαγραφὰς καὶ
οὐλὴ ῥινὶ μέσῃ ἀργυρίου δραχμαὶ δέκα ἕξ κλεισιάρχης Κ ἀργυρίου δραχμαὶ εἴκοσι δύο β Νάρκισσος ἀπελεύθερος υἱῶν Μάρωνος καὶ Μάρωνος τοῦ Ἡρακλείδου ὡς ἐτῶν λϛ φακὸς ῥινὶ ἐκ δεξιῶν
αὐτῶν καθὼς πρόκειται. ἔγραψε ὑπὲρ αὐτῶν Ἁρμιῦσις Ὀρσεῦς διὰ τὸ μὴ εἰδέναι αὐτοὺς γράμματα. Νάρκισσος ἀπελεύθερος υἱῶν Μάρωνος καὶ Μάρωνος τοῦ Ἡρακλείδου γέγονʼ εἴς με ἡ πρᾶσις καθὼς πρόκιται.
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-APM — Article · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
T-APM Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Masculine
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
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAP-APM — Verb · present · active · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-PAP-APM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Plural Gender: Masculine
2,408 occurrences in the New Testament, rendered 139 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
κύριος is a Greek word meaning 'lord' or 'master,' derived from the concept of authority. It is used in various contexts, referring to God, Jesus, and earthly masters. In the New Testament, it often denotes divine authority, as seen in verses like Matthew 12:8. The term can also express respect when addressing others, such as teachers or magistrates.
A MAN, according to the later Greek grammarians, was δεσπότης in respect of his slaves (Plato, Legg. vi. 756 e), therefore οἰκοδεσπότης, but κύριος in regard of his wife and children ; who in speaking either to him or of him, would give him this title of honour; “as Sara obeyed Abraham, calling him lord” (κύριον αὐτὸν καλοῦσα, I Pet. ili. 6: ef. Plutarch, De Virt. Mul. 5. vv. Μίκκα καὶ Meyoro). There is a certain truth in this distinction. Undoubtedly there lies in κύριος the sense of an authority owning limitations—moral limitations it may be; it is implied too that the wielder of this authority will not exclude, in wielding it, a consideration of their good over whom it is exercised; while the δεσπότης exercises a more unrestricted power and absolute domination, confessing no such limitations or restraints. He who addresses another as δέσποτα, puts an emphasis of submission into his…
Read the full entry →κύριος, -α, -ον (also -ος, -ον),
[in LXX (subst.) chiefly for יהוה, also for אָדוֹן, בַּעַל, etc.;]
having power (κῦρος) or authority; as subst., ὁ κ., lord, master;
κύριος, -ov, 6, (prop. an 2dj. κύριος, -a, - 1, also of two term.; prop. i. q. ὁ ἔχων κῦρος, having power or author ity), [fr. Pind. down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; used a. univ. of the possessor and disposer of a thing, the owner, (Sept. for }}18, 5y3): with gen. of the thing, as τοῦ ἀμπελῶνος, Mt. xx. 8; xxi. 40; Mk. xii. 9; Lk. xx. 15; rod θερισμοῦ, Mt. ix. 38; Lk. x. 2; τῆς οἰκίας, the master, Mk. xiii. 35 (Judg. xix. 12); τοῦ πώλου, Lk. xix. 33; τοῦ σαββάτου, possessed of the power to determine what is suitable to the sabbath, and of releasing himself and others from its obligations, Mt. xii. 8; Mk. ii. 28; Lk. vi. 5. with gen. of a pers., one who has control of the person, the master [A. V. lord]; in the household: δούλου, παιδίσκης, οἰκονόμου, Mt. x. 24; Lk. xii. 46 sq.; xiv. 21; xvi. 3, 5; Acts xvi. 16, 19…
Read the full entry →κύριος BGU III. ο49᾽ (c. A.D. 300) κυρίῳ μου ἀδελφῷ “Hpa, a sister (and probably wife) —P Oxy IV. 7441 (B.c. 1) (= Selections, p. 32) Ἱλαρίωνα (/.—tov)”"Adure τῆι ἀδελφῆι πλεῖστα Χαίρειν, and even a son—zd. I. 123} (iii/iv A.D.) κυρίῳ pov vid Διονυσοθέωνι. (3) It is, however, with the religious use of κύριος that we are specially concerned, and in keeping with the conception of ‘‘lordship,’’ which was so characteristic of Oriental religions, we may begin by noticing its common use in connexion with the cult of the Egyptian God Sarapis. Letters frequently begin with some such formula as—rpd μὲν πάντων εὔχομαί σε ὑιαίνειν (1. by—) καὶ τὸ προσκύνημά cov ποιῶ παρὰ τῷ κυρίῳ Σιαράπιδι, ‘before all else I pray for your health, and I supplicate the lord Sarapis on your behalf”’ (P Fay 127°—ii/iii a.p.), and we may add, owing to the striking resemblance of phraseology to 1 Cor 1024 such…
Read the full entry →κύριος (kurios) — lord: God.
κύριος [ῡ], α, ον,
also ος, ον [Refs 5th c.BC+]:—Thess. κῦρρος [Refs 8th c.BC+]:
I. of persons, having power or authority over, with genitive, Ζεὺς ὁ πάντων κ. [Refs 5th c.BC+]; πρὶν ἄν σε κ. στήσω τέκνων put thee in possession of.., [Refs 5th c.BC+], of the god to whom a temple is dedicated, [Refs 2nd c.BC+]; τῶν αὑτοὺ κ. [Refs 5th c.BC+]; θανάτου κ. τινός with power of life and death over, [Refs 5th c.BC+]
I.2. κύριός εἰμι with infinitive, I have authority to do, am entitled to do, [Refs 4th c.BC+]; οὗτος κ. ὁρκωμοτεῖν (probably to be read instead of -ῶν) [Refs 5th c.BC+]; -ώτεροι δοῦναι better able to give, [Refs 5th c.BC+]; also κ. τοῦ μὴ μεθυσθῆναι having power not to.., [Refs]: with accusative et infinitive, κ. εἶναι ἢ τοίαν εἶναι [πόλιν] ἢ τοίαν [Refs 5th…
κύριος
kurios
from kuros (supremacy); supreme in authority, i.e. (as noun)
controller; by implication, Master (as a respectful title):-- God,
Lord, master, Sir.
κύριος, ου, ὁ
n.m.
lord, Lord, master, sir
κύριος kyrios 717x
a lord, master, Mt. 12:8; an owner, possessor, Mt. 20:8; a potentate, sovereign, Acts 25:26; a power, deity, 1 Cor. 8:5; the Lord, Jehovah, Mt. 1:22; the Lord Jesus Christ, Mt. 24:42; Mk. 16:19; Lk. 10:1; Jn. 4:1; 1 Cor. 4:5; freq.; κύριε, a term of respect of various force, Sir, Lord, Read the full entry →
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
753 occurrences in the New Testament, rendered 15 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 718 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
Τῶν δὲ Ἰσάκου παίδων Ἡσαῦς, περὶ ὃν μάλιστα ὁ πατὴρ ἐσπουδάκει, τεσσαράκοντα γεγονὼς ἔτη γαμεῖ Ἄδαν τὴν Ἥλωνος καὶ Ἀλιβάμην τὴν Εὐσεβεῶνος δυναστευόντων ἐν Χαναναίοις ἀνδρῶν θυγατέρας, ἑαυτὸν ποιήσας τῆς περὶ τὸν γάμον ἐξουσίας κύριον καὶ μηδὲ τῷ…
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς γῆς
Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ὁμολογεῖ Πετεσοῦχος Πετεαρσεμθέως Τορτομίννει Σχώτου Περσίνη μετὰ κυρίου τοῦ ἑαυτῆς υἱοῦ Πανοβχούνιος τοῦ Ἁρπαήσιος ἐκ τῶν φρουρῶν περὶ τοῦ ἐὰν βεβαιώσῃ αὐτῶι
τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος οὐλὴ μετώπῳ ἐκ δεξιῶν μετὰ κυρίου Πτολεμαίου τοῦ Ψενμεγχείους ὡς ἐτῶν λε μέσου … πάντες τῶν ἐκ τοῦ Παθυρίτου τὴν