Titus 3:13 — Word Study
N1904Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
BSAZenasZēnas△ [expert in the law] theho lawyernomikos andkai ApollosApollōs [a Jewish Christian leader] earnestlyspoudaiōs [with diligence and zeal] do equip,propempō▸ [help on their way, provide for] so thathina nothingmēdeis to themautos may be lacking.leipō▸ [lack nothing, be in need of nothing, for their journey, to fulfill their mission]
| Greek | English | Parsing |
|---|---|---|
| Ζηνᾶν | Zenas | Noun, accusative, singular |
| τὸν | the | Article, accusative, singular |
| νομικὸν | lawyer | Adjective, accusative, singular |
| καὶ | and | Conjunction |
| Ἀπολλῶν | Apollos | Noun, accusative, singular |
| σπουδαίως | earnestly | Adverb |
| πρόπεμψον, | do equip, | Verb, aorist, active |
| ἵνα | so that | Conjunction |
| μηδὲν | nothing | Adjective, accusative, singular |
| αὐτοῖς | to them | Personal pronoun, dative, plural |
| λείπῃ. | may be lacking. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do your best to equip Zenas the lawyer and Apollos, so that they will have everything they need. |
| KJV | Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. |
| ASV | Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. |
| YLT | Zenas the lawyer and Apollos bring diligently on their way, that nothing to them may be lacking, |
| WEB | Send Zenas the lawyer and Apollos on their journey speedily, that nothing may be lacking for them. |
| BBE | Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing. |
Where they part company is in the rendering of λείπῃ — see How Translations Differ.
The sentence is structured around a main command with a purpose clause that indicates the desired outcome of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπροπέμπω
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Titus 3:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Church Leadersgenerated
Titus 3:13 is part of Paul's final instructions to Titus, emphasizing the importance of supporting fellow workers in the faith. He encourages Titus to ensure that Zenas, an expert in the law, and Apollos, a notable leader, are properly equipped for their journey. This highlights the communal responsibility within the church to care for its members, especially those engaged in ministry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 22:35 | One of them, an expert in the law, tested Him with a question: |
| 2 | Luke 7:30 | But the Pharisees and experts in the law rejected God’s purpose for themselves, because they had not been baptized by John. |
| 3 | Luke 10:25 | One day an expert in the law stood up to test Him. “Teacher,” he asked, “what must I do to inherit eternal life?” |
| 4 | Luke 11:45–52 | One of the experts in the law told Him, “Teacher, when You say these things, You insult us as well.” |
| 5 | Luke 14:3 | So Jesus asked the experts in the law and the Pharisees, “Is it lawful to heal on the Sabbath or not?” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — Ζηνᾶς, Zēnasgenerated
The name Ζηνᾶς (Zēnas) is a proper noun, referring to a specific individual mentioned in the New Testament. He is identified as a lawyer, likely an expert in Jewish law. The parsing indicates that it is in the accusative case, singular, masculine, suggesting he is the direct object of the action in this verse.
Zenas is noted for his role in assisting Paul and is called an expert in the law. His name implies a connection to divine favor, as it means 'Jove-given.' The lexicons agree on this designation, emphasizing his importance in the early Christian community.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase to equip for the verb προπέμπω. Other translations like the KJV and ASV use bring or set forward, emphasizing the act of sending Zenas and Apollos on their way.
The translations differ in their rendering of the phrase concerning what Zenas and Apollos should lack. The BSB states everything they need, while the YLT states that nothing to them may be lacking, and the BBE uses be in need of nothing, highlighting the necessity of support for their journey.
Sentence Structuregenerated
The main verb of the verse is πρόπεμψον, do equip, which governs the action of assisting Zenas and Apollos. This main clause is complemented by a subordinate clause that expresses purpose, introduced by ἵνα, so that, indicating the intended outcome of their support.
The structure includes noun phrases for both Zenas and Apollos, with the adverbial σπουδαίως modifying the verb, indicating the manner in which they should be equipped. The sentence is arranged to emphasize the action of equipping and the purpose behind it.
Septuagint Backgroundgenerated
In Titus 3:13, the Greek word ἵνα (hina) is used to convey the meaning of 'so that.' This word appears frequently in the Septuagint, where it often translates the Hebrew word מַ֫עַן (maʿan), which means 'for the sake of' or 'on account of.' This choice emphasizes the purpose behind the action of equipping Zenas and Apollos.
The word μηδὲν (mēdeis), meaning 'nothing,' also appears in the Septuagint. It translates the Hebrew אַל (al), which is used for negation. This reinforces the idea that Zenas and Apollos should lack nothing in their preparations, highlighting the importance of their readiness.
In plain words — the whole versegenerated
Titus 3:13 advises Titus to diligently assist Zenas, a lawyer, and Apollos on their journey. This support ensures they have everything they need to fulfill their mission effectively.
Frequently Asked Questionsgenerated
Zenas was a lawyer and Apollos was a Jewish Christian leader, both mentioned in Titus 3:13 as individuals needing support for their ministry.
To equip someone means to provide them with the necessary resources, support, and encouragement for their journey or mission.
Diligence is emphasized to highlight the importance of care and commitment in supporting fellow believers, ensuring they are well-prepared for their tasks.
We can apply this instruction by actively supporting and providing for those in ministry or service roles within our communities.
Reflection Questionsgenerated
- In what ways can I support those who are serving in ministry today?
- How can I be diligent in my responsibilities to help others in their journey of faith?
- What resources can I provide to those in need within my church community?
- How does this verse inspire me to take action in supporting fellow believers?
The early church on this verse — how the Fathers read it
Early church Fathers commented on this verse, discussing the importance of supporting fellow workers in the faith.
Send Zenam, the learned in the law, and hasten to send Apollo, so that nothing may be lacking to them. This is the Apollo of whom mention is made in the epistle to the Corinthians: Every one of you saith: I indeed am of Paul;Early Church Fathers on Titus 3 →
Ver. 14. "Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them." These were not of the number to whom Churches had been intrusted, but of the number of his companions.Early Church Fathers on Titus 3 →
Nevertheless, after the apostle had said in such instruction and advice: “Now such persons we charge and exhort in the Lord Jesus Christ that they work quietly and eat their own bread,” he was mindful of such needs of the holy persons who,Early Church Fathers on Titus 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 3:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBring Zenas the lawyer,.... Whether he was brought up to the civil law, either among the Greeks or Romans, is not certain; it may be he was a Jewish lawyer, or scribe, an interpreter of Moses's law
Read John Gill on Titus 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. Bring ... on their journey - enable them to proceed by supplying necessaries for their journey. Zenas - contracted from Zenodorus.
Read Robert Jamieson on Titus 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf this Zenas we read no more in holy writ, but of Apollos we read both in the Acts, and ,5,22: it seemeth they were about to go to Paul to Nicopolis. That nothing be wanting unto them; the apostle would have Titus take care that they might want no necessaries that might accommodate them in their journey.
Read Matthew Poole on Titus 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. Ver. 13. That nothing be wanting] Those that labour in the Lord’ s work must have all necessary accommodations and encouragements. They must be set forth and brought forward on their journey and in their negotiations worthy of God, 3 John 1:6. Deduetione honorifica, Acts 15:3; Acts 20:38; Acts 21:5. A Balaam will not deal hardly with his ass, if once he perceive the Lord to be in him, and to speak by him; shall we deal unworthily with God’ s ministers, in whom God is of a truth, 1 Corinthians 14:25, and hath given unto them the ministry of reconciliation? 2 Corinthians 5:8.
Read John Trapp on Titus 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Bring Zenas the lawyer.—A name contracted, as it seems, from Zenodorus. The term “lawyer” might possibly indicate that this friend of Paul’s was a Roman jurist, but it is more likely that the law in which he was an expert was that of Moses. Hippolytus numbers him among the seventy disciples, and relates how in after years he was Bishop of Diospolis. He is never mentioned by name in the New Testament, except in this place. And Apollos.—This famous teacher appears often in the New Testament records, in the Acts and several of the Epistles. A distinguished Alexandrian scholar and a disciple of John the Baptist, he was converted to Christianity by the agency of the devoted Priscilla and…
Read Charles John Ellicott on Titus 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Bring Zenas the lawyer] This person is only mentioned in this place; whether he was a Jewish, Roman, or Greek lawyer, we cannot tell. And Apollos] Of this person we have some valuable particulars in Acts 18:24; 1 Corinthians 1:12; 1 Corinthians 3:5-6; 1 Corinthians 4:6. Either St. Paul had left these at Crete when he visited that island, or he had heard that, in their evangelical itinerancy, they were about to pass through it. On their journey diligently] Afford them the means to defray their expenses. The Churches through which these evangelists passed, bore their expenses from one to the other. See 3 John 1:6.
Read AdamClarke on Titus 3 →CambridgeThe Cambridge Bible for Schools and Colleges13. Bring Zenas the lawyer and Apollos on their journey] The verb ‘bring on their journey’ is literally ‘send forward,’ and so Vulg. here ‘praemitte’; but in the other eight places of its use in N.T. ‘deduco’ is used, that is, ‘conduct,’ ‘take them a certain part of the way.’ So in old provincial English ‘I will send you a mile,’ meaning ‘accompany you.’ R.V. in four places has ‘bring on the way,’ in five, ‘set forward on the journey;’ but in only one, Acts 21:5, does the context require that the ‘accompanying’ should be prominent, ‘they all with wives and children brought us on our way till we were out of the city.’ Here set forward with less thought of bringing (A.V.) seems…
Read Cambridge on Titus 3 →Albert Barnes1798–1870Barnes' Notes on the BibleBring Zenas the lawyer - - This person is not elsewhere mentioned in the New Testament, and nothing more is known of him.
Read Albert Barnes on Titus 3 →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
Do your best to equip Zenas the lawyer and Apollos, so that they will have everything they need.
Send Zenas the lawyer and Apollos on their journey speedily, that nothing may be lacking for them.
Do your best to equip Zenas the lawyer and Apollos, so that they will have everything they need.
Make every effort to help Zenas the lawyer and Apollos on their way; make sure they have what they need.
Tyndale line
Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
Bring Zenas the lawyer and Apollos on their journey diligently, that nothing may be wanting to them.
Bring Zenas the expounder of the Lawe, and Apollos on their iourney diligently, that they lacke nothing.
Strictly literal
Zenas the lawyer and Apollos set forward diligently on their way, that nothing may be lacking to them;
Zenas the lawyer and Apollos bring diligently on their way, that nothing to them may be lacking,
Diligently send forth Zenas the lawyer and Apollos on their way, that nothing to them may be lacking,
Do everything you can to send on their way Zenas the lawyer and Apollos, so that they lack nothing.
From the Latin
Send forward Zenas, the lawyer, and Apollo, with care, that nothing be wanting to them.
Simplified
Do all you can to help Zenas the lawyer and Apollos on their way so that they have everything they need.
Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing.
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.
Zenam legisperitum et Apollo sollicite præmitte, ut nihil illis desit.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܥܠ ܙܢܐ ܕܝܢ ܣܦܪܐ ܘܥܠ ܐܦܠܘ ܢܬܒܛܠ ܠܟ ܕܬܠܘܐ ܐܢܘܢ ܫܦܝܪ ܕܡܕܡ ܠܐ ܢܚܣܪ ܠܗܘܢ
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.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
The standard critical text of the New Testament.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
The previous edition, still widely cited.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
The Society of Biblical Literature edition, freely licensed.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
The edition that turned scholarship toward the earliest manuscripts.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
An independent critical text built from the oldest witnesses then known.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
A recent critical edition following documentary evidence closely.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
The reading of the majority of surviving manuscripts.
Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
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.
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Titus 3:13
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
Ζηνᾶς is a proper name, Zenas, likely a contraction of Ζηνόδωρος. It appears in the New Testament in Titus 3:13. The name is noted for its potential meaning related to being 'Jove-given.' There are no significant disagreements among the lexicons regarding this entry.
Ζηνᾶς. This proper name (Tit 315), probably a contraction for Ζηνόδωρος (Lightfoot on Col 415), appears in a late Roman wall-scribbling at Magnesia, Magn 323. Cf. “Aprepas, *Odvpras—pet-names for the longer forms in -δωρος. Cytéw. PSI IV. 3825 (B.c. 248-7) ξύλα ἐζητήκαμεν πανταχοῦ. The verb is found along with εὑρίσκω in the curious nursery acrostic P Tebt II. 278% (early i/A.D.) ζητῶι Kal οὐχ εὑρίσκωι : cf. P Giss I. 21° (Rom.) ἐζήτησα τὸ λακώνιον καὶ οὐχ εὗρον ἀλλὰ ἀτταλιανὸν σαπρόν, where both λακώνιον and ἀτταλιανόν are to be understood as articles of dress. In their note on P Ryl II. 22074, an official list of names belonging to ii/A.D., the editors state that the note ζη(τητέον) δίπ(λωμα) is found frequently in the margin of similar fragments, and that in one case οὐχ εὑρέθ(η) . . . occurs. With Mt 77 cf. especially the new Logion P Oxy IV. 654° μὴ παυσάσθω ὁ ζηϊτών ἕως ἂν] εὕρῃ…
Read the full entry →(From Abbott-Smith. LSJ has no entry)
Ζηνᾶς
Zenas
probably contracted from a poetic form of 2203 and 1435; Jove-given;
Zenas, a Christian:--Zenas.
see GREEK for 2203
see GREEK for 1435
Ζηνᾶς, ᾶν, ὁ
n.m.
Zenas
Ζηνᾶς Zēnas 1x
Zenas, pr. name, Tit. 3:13*
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
ze'-nas (Zenas (Tit 3:13); the name in full would probably be Zenodorus, literally, meaning "the gift of Zeus"):
1. A Jewish Lawyer:
Paul calls Zenas "the lawyer." The meaning of this is, that, previous to his becoming a Christian, he had been a Jewish lawyer. The lawyers were that class of Jewish teachers who were specially learned in the Mosaic Law, and who interpreted that Law, and taught it to the people.
They are met with again and again in the Gospels, where they frequently came into contact with Christ, usually in a manner hostile to Him. For example, "A certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life?" (Lu 10:25). our Lord replied to him on his own ground, asking, "What is written in the law? how readest thou?"…
Zenas
A disciple called “the lawyer,” whom Paul wished Titus to bring with him (Titus 3:13). Nothing more is known of him.
a believer, and, as may be inferred from the context, a preacher of the gospel, who is mentioned in (Titus 3:13) in connection with Apollos. He is further described as "the lawyer." It is impossible to determine whether Zenas was a Roman jurisconsult or a Jewish doctor.
A pious lawyer, and a friend of Paul, who, writing from Nicopolis during the last year of his life, commends him and Apollos, then at Crete on a journey, to the kind offices of Titus, Ti 3:13. His name is Greek, and his profession may have been Greek civil law, rather than Jewish law.
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.
Ἰσάκεως ιβ Πάπος Θηδᾶτος η Δροπίδης Πτολεμαίου η Πτολεμαῖος Ἰακοῦβου η Τεύφιλος Ἰσάκεως η Ζηνᾶς ὁμοίως δ Πολέμων Λ … ο η Σώπατρος ὁμοίως δ Ἰάκουβος Δωσθοῦ δ Ἀγήνωρ
Κόιντος Ζηνᾶς Κοίντου υἱὸς Γαίωι Ἰουλίωι Ζωσίμῳ χαίρειν. ἀπέχω παρὰ σοῦ τὰς κατὰ διαθήκην Ῥωμαικὴν καταλελειμμένας
χμ· ὧν εἶναι Σούεως Διοσκοῦς Οὐάλεντος τοῦ Ἀρίστωνος μητρὸς Τεκω οὐλὴ ἀντικνημίῳ δεξιῷ … Ζηνᾶς Σύρου τοῦ Φιλώτου μητρὸς Θαΐδος οὐλὴ ἀντικνημίῳ ἀριστερῷ Κλᾶρος Παποντῶτος τοῦ Πετσίριος μητρὸς Τσενπολήμιος
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
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
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 νομικός (i.e., *nomikos*) is derived from νόμος (law) and means 'pertaining to law' or 'learned in the law.' It refers to a lawyer or legal expert, particularly in the context of the Mosaic law, as seen in verses like Matthew 22:35 and Luke 10:25. The lexicons agree that it encompasses both an adjective and a noun form.
νομικός, -7, τόν, (νόμος), pertaining to (the) law (Plat., Aristot , al.) : μάχαι, Tit. iii. 9; ὁ νομικός, one learned in the law, in the N. T. an interpreter and teacher of the Mosaic law [A. V. α lawyer; cf. γραμματεύς, 2]: Mt. xxii. 85; Lk. x. 25; Tit. iii. 13; plur., Lk. vii. 30; xi. 45 sq. 525 xiv. 3.
νομικός (nomikos) — lawyer.
νομ-ικός, ή, όν,
relating to laws, αἴτια, title of work by Democritus; resting on law, ἤθη [Refs 5th c.BC+]; conventional, ν. δίκαιον, opposed to φυσικόν, [Refs 4th c.BC+] adverb -κῶς after the manner of law, i.e. in a broad, general way, [Refs]
2. forensic, μάχαι [NT]; ἀγῶνες, opposed to λογικοί, ἠθικοί, [Refs 2nd c.AD+]; relating to points of law (opposed to matters of fact), στάσις, ζήτημα, [Refs 2nd c.AD+]; ν. ὀνόματα law-terms, [Refs]law matters, [Refs 5th c.BC+]. adverb -κῶς by legal process, [Refs]
II. learned in the law, [Refs 5th c.BC+]; doctor of the Jewish law, [NT]
II.2. lawyer, notary, [Refs 1st c.AD+]
II.3. legal adviser, assessor of a magistrate, Mitteis [Refs 2nd c.AD+]; ν. ἄριστος [Refs 2nd c.AD+]
νομικός
nomikos
from 3551; according (or pertaining) to law, i.e. legal
(ceremonially); as noun, an expert in the (Mosaic) law:--about the
law, lawyer.
see GREEK for 3551
νομικός, ή, όν
Adj
about law, one learned in the Law
νομικός νόμος resting on law, conventional, Arist.:—adv. -κῶς, id. Arist.
relating to the law, NTest. Plut.
learned in the law, a lawyer, NTest.
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
lo'-yer (nomikos, "according or pertaining to law," i.e. legal; as noun, "an expert in law," "about the law," "lawyer" (Mt 22:35; Lu 7:30; 10:25; 11:45,46,52; 14:3; Tit 3:13)): The work of the "lawyers," frequently spoken of as "scribes," also known as "doctors" of the law (Lu 2:46 margin), was first of all that of jurists. Their business was threefold:
(1) to study and interpret the law;
(2) to instruct the Hebrew youth in the law;
(3) to decide questions of the law. The first two they did as scholars and teachers, the last as advisers in some court.
Lawyer
Among the Jews, was one versed in the laws of Moses, which he expounded in the schools and synagogues (Matt. 22:35; Luke 10:25). The functions of the “lawyer” and “scribe” were identical. (See DOCTOR.)
The title "lawyer" is generally supposed to be equivalent to the title "scribe." The scribe expounded the law in the synagogues and schools. [See SCRIBES]
→ (One versed in the Mosaic law)
→ Test Jesus with questions Mt 22:35; Lu 10:25-37
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐπιστολῆς τὴν ἀντιφώνησιν. ἄσπασαι πάντας τοὺς ἐκ τοῦ Καισαρείου κατʼ ὄνομα. ἄσπασαι Δίδυμον τὸν νομικὸν πανοικί. ἐρεῖς δὲ Λονγείνῳ ὅτι ἐλπίζω πάλιν ἀναβῆναι. ἓν δὲ εὐχαριστῶ τοῖς θεοῖς ὅτι
οὐ δύναμαι αὐτὸ καταχωρίσαι. εὗρον δὲ καὶ Παπεῖριν Ἀπολλινᾶριν ᾧ ἐδήλωσα ἃ ἤκουσα τῶν νομικῶν, καὶ ἔλεγέ μοι ἄφες σὺ ἕως οὗ αὐτῷ ἐὰν ἦν δυνατὸν καταβῆναι. ἐπειδὴ σὺ
ἀγορασμὸν ἐποίησεν τῆς τιμῆς φανείσης ἀδότου κατὰ τὴν γενομένην ἐξέτασιν. ὁ γράψας τὴν οἰκονομίαν νομικὸς Σαραπίων, ὃς … … ἀκολούθως τοῖς γενομένοις ὑπομνηματισμοῖς … … … ντων καὶ ἐπὶ
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word Ἀπολλῶς refers to Apollos, likely a shortened form of Ἀπολλώνιος. It denotes an Alexandrian Jew who became a Christian teacher associated with Paul. The name appears in several New Testament passages, including Acts 18:24 and 1 Corinthians 1:12. There is some debate among lexicographers about its derivation and whether it refers to a single individual.
᾿Απολλώς [acc. to some, contr. fr. ᾿Απολλώνιος, W. 102 (97) ; ace. to others, the ὁ is lengthened, cf. Fick, Griech. Personennamen, p. xxi.], gen. τώ (cf. B. 20 (18) sq.; [W62 (61)]), accus. τώ (Acts xix. 1) and -ών (1 Co. iv. 6 T Tr WH; Tit. ii. 13 T WH; cf. [WH. App. p. 157]; Kiihner i. p. 315), ὁ, Apollos, an Alexandrian Jew who became a Christian and a teacher of Christianity, attached to the apostle Paul: Acts xviii. 24; xix. 1; 1 Co. i. 12; iii. 4 sqq. 22; iv. 6; xvi. 12; Tit. iii. 13.
᾿Απολλώς has σϑη. ᾿Απολλῶτος in an inscr. from the Serapeum at Memphis. See /Pretstgke 1917, who accents the nom. ᾿Απολλῶς : since it is probably short for ᾿Απολλώνιος (which occurs in Codex Bezae), this accords with analogy. The name can be quoted from Osty 1319 (B.C. 7), 1577 (A.D. 132), Preisighe 1113 (A.D. 147-8), P Lond g2944,% (ii/iii A.D.) (ΞΞ ΠῚ. p. 42 f.), 2b. 12338 (A.D. 211) (ΞΞ 111. p. 58), where the editors would like to make ᾿Απολλῶς gen., and P Goodsp 37,1420 (a.p. 143) ᾿Απολλῶτι. exx., Without seeking for more we may observe that ᾿Απολλώνιος was an extraordinarily common name, no fewer than 39 persons bearing it in the inscrr. of Sy//. (Naturally the abbreviated name does not figure in the more formal inscriptional style.) ᾿Απολλόδωpos has over 50, and ᾿Απολλωνίδης (-Sas) half as many: ᾿Απολλῶς might be a short form of these also. So apart from the very precise…
Read the full entry →Ἀπολλῶς
Apollos
probably from the same as 624; Apollos, an Israelite:--Apollos.
see GREEK for 624
Ἀπολλώς, ώ, ὁ
n.m.
Apollos
Ἀπολλῶς Apollōs 10x
Apollos, pr. name, Acts 18:24; 19:1; 1 Cor. 1:12; 3:4-6, 22; 4:6; 16:12; Tit. 3:13*
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
a-pol'-os (Apollos, the short form of Apollonius): Apollos was a Jew of Alexandrian race (Ac 18:24) who reached Ephesus in the summer of 54 AD, while Paul was on his third missionary journey, and there he "spake and taught accurately the things concerning Jesus" (Ac 18:25). That he was eminently fitted for the task is indicated by the fact of his being a "learned man," "mighty in the scriptures," "fervent in spirit," "instructed in the way of the Lord" (Ac 18:24,25). His teaching was however incomplete in that he knew "only the baptism of John" (Ac 18:25), and this has given rise to some controversy. According to Blass, his information was derived from a written gospel…
Apollos
A Jew “born at Alexandria,” a man well versed in the Scriptures and eloquent (Acts 18:24; R.V., “learned”). He came to Ephesus (about A.D. 49), where he spake “boldly” in the synagogue (18:26), although he did not know as yet that Jesus of Nazareth was the Messiah. Aquila and Priscilla instructed him more perfectly in “the way of God”, i.e., in the knowledge of Christ. He then proceeded to Corinth, where he met Paul (Acts 18:27; 19:1). He was there very useful in watering the good seed Paul had sown (1 Cor. 1:12), and in gaining many to Christ. His disciples were much attached to him (1 Cor. 3:4-7, 22). He was with Paul at Ephesus when he wrote the First Epistle to…
(given by Apollo) a Jew from Alexandria, eloquent (which may also mean learned) and mighty in the Scriptures; one instructed in the way of the Lord, according to the imperfect view of the disciples of John the Baptist, (Acts 18:24) but on his coming to Ephesus during a temporary absence of St. Paul, A.D. 54, more perfectly taught by Aquila and Priscilla. After this he became a preacher of the gospel, first in Achaia and then in Corinth. (Acts 18:27; 19:1) When the apostle wrote his First Epistle to the Corinthians, Apollos was with or near him, (1 Corinthians 16:12) probably at Ephesus in A.D. 57. He is mentioned but once more in the New Testament, in (Titus 3:13) After…
A Jew of Alexandria, a learned and eloquent man, who through the Scriptures and the ministry of John the Baptist became a Christian. He visited Ephesus about A. D. 54, and publicly proclaimed his faith in Christ; whereupon he was further instructed in gospel truth. Passing thence into Achia, he preached with great power and success, especially among the Jews, Ac 19:1 1Co 3:6. His character was not unlike that of Paul; they were equally grieved at the dissension of the Corinthians, and at those personal partialities which led many away from Christ, 1Co 3:4-22 16:12; and they cooperated to the end in serving him, Tit 3:13. Jerome is of opinion that Apollos afterwards returned to…
10 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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
λέγεται μὴ μόνον ἰατρὸς ἀλλὰ καὶ μάντις ἀγαθὸς Ἀπόλλων εἶναι, χρησμοῖς προλέγων τὰ μέλλοντα πρὸς ὠφέλειαν ἀνθρώπων, ἵνα μή τις ἐπισκιασθεὶς αὐτῶν περὶ τὸ ἄδηλον ἀπροοράτως καθάπερ τυφλὸς τοῖς ἀβουλήτοις ὡς λυσιτελεστάτοις ἐπιτρέχων ἐπεμπίπτῃ,…
οἱ μὲν γὰρ αὐτῶν τοὺς νόμους ὑποτίθενται, ὁ δέ γε Μίνως ἔλεγεν ὅτι εἰς τὸν Ἀπόλλω καὶ τὸ Δελφικὸν αὐτοῦ μαντεῖον τὰς τῶν νόμων μαντείας ἀνέφερεν, ἤτοι τἀληθὲς οὕτως ἔχειν νομίζοντες ἢ πείσειν ῥᾷον ὑπολαμβάνοντες.
ἐπ’ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι.
ἐτῶν λα Ψάμις Ψάμιδος μητρὸς Θερμούθιος ἐτῶν κϛ Ἁρμιῦσις Πνεφερῶτος μητρὸς Τεχώνσιος ἐτῶν μδ Ἀπολλῶς Ἡρακλήου μητρὸς Βεροῦτος ἐτῶν μα Ἡρακλῆς υἱὸς μητρὸς Ταμύσθας ἐτῶν ιε Ἀπολλῶς ἄλλος Ἡρακλήου
χαίρειν. διάστειλον ἃς ἔχεις μου ἐν θέματι πυροῦ γενήματος … ἔτους Ἁδριανοῦ τοῦ κυρίου Ἀπολλω
Ὧρος Παυσίριος διὰ Ἀμμωνίου φίλου Ἀπολλω καὶ Ἁρπαήσει καὶ μετόχοις σιτολόγοις ἄνω τοπαρχίας Μονίμου τόπων χαίρειν. διαστείλατε ἃς ἔχετέ μου
The Greek word σπουδαίως (i.e., *spoudaiōs*) is an adverb meaning 'earnestly' or 'diligently.' It is derived from the adjective σπουδαῖος and covers a range of meanings including 'with haste' and 'zeal.' The New Testament references include Luke 7:4, 2 Timothy 1:17, and Titus 3:13, with a comparative form appearing in Philippians 2:28.
** σπουδαίως
adv.
(< σπουδαῖος),
[in LXX: Wi 2:6 * ;]
with haste or zeal, i.e. earnestly, zealously, diligently: Lk 7:4, II Ti 1:17, Tit 3:13; compar., -οτέρως, Phl 2:28 (RV, Lft., Weymouth, al., but v. infr.)
hastily, speedily: compar., -οτέρως, Phl 2:28 (Thayer, Zorell, s.v.; ICC, in l., al., but v. supr.).†
σπουδαίως, adv. of the preceding; a. hastily, with haste: compar. σπουδαιοτέρως [cf. B. 69 (61); W. § 11, 2c.], Phil. ii. 28 [W. 243 (228)]. b. diligently: 2 Tim. i.17 LT Tr WH;; Tit. iii. 13 ; earnestly, Lk. vii. 4.
σπουδαίως, “‘zealously,’’ ‘‘earnestly’’: PSI VII. 742° (v/vi Α.}.) σπουδαίως μεταδοῦναί por διὰ γρ[αμμάτων Ὁ] τὸ τῆς ὑποθέσεως. The comp’? σπουδαιοτέρως in Phil 278 is to be taken as ἃ superlve ‘‘ with the utmost diligence ’’ in accordance with a common practice in late Greek: cf. Blass Gr. P- 33:
σπουδαίως (spoudaiōs) — diligently.
Included with: σπουδ-αῖος, α, ον
(σπουδή) properly in haste, quick, σ. τοὺς πόδας [Refs 2nd c.AD+]:—but in ordinary use denoting energy or earnestness:
I. of persons, earnest, serious, [Refs 5th c.BC+]; active, zealous, in canvassing, [Refs 1st c.AD+]
I.2. good, excellent in their several kinds, [Refs 5th c.BC+]; opposed to φαῦλος, [Refs 5th c.BC+]; ἀκροαταὶ-ότεροι [Refs 5th c.BC+]; σ. αὐλητής, opposed to ἄνθρωπος μοχθηρός, [Refs 5th c.BC+]
I.3. in moral sense, good, opposed to πονηρός, [Refs 5th c.BC+]; opposed to φαῦλος, [Refs 5th c.BC+]; σπουδαῖον ={ἀγαθον}, [Refs]: generally, of all virtuous objects or qualities, [Refs]
σπουδαίως
spoudaios
adverb from 4705; earnestly, promptly:--diligently, instantly.
see GREEK for 4705
σπουδαίως
Adv
diligently, earnestly
σπουδαίως spoudaiōs 4x
earnestly, eagerly, diligently, Lk. 7:4; 2 Tim. 1:17; Tit. 3:13; compar. σπουδαιοτέρως, more earnestly, with special urgency, Phil. 2:28
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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 δὲ Βερσάβη καὶ διακονήσειν σπουδαίως ὑπέσχετο καὶ καταπράξεσθαι τὸν γάμον διʼ ἀμφότερα, τοῦ τε βασιλέως αὐτῷ χαρίσασθαί τι βουλησομένου καὶ δεησομένης αὐτῆς λιπαρῶς.
α … χι οδυ … ις ἐκεῖ ἐὰν μὴ πέμπῃς· σπουδαίως δὴ τοὺς καμηλίτας μοι πέμψον τῆς ὑδροφορίας.
Column i Ἡρώδης σπουδαίως ἔχει τὰ περὶ τῶν ἐντολῶν σου ἐπαγρυπνῶν ἕως τούτου καὶ οὐδὲν ἐμπόδιόν ἐστι περὶ
ἀπηρτισμένην ὠνήσασθαι, ἵνα μὴ ἐμπέσωμεν ὕστερον εἰς τοὺς χειροτέχνας. γίνωσκε δέ, ὅτι ἐκ διεραμάτων σπουδαίως κατῆλθον πολλοῦ ναύλου. πρὸ πάντων αὔριον τὸ προσκύνημά σου ποιήσω ἐν τῶι Σαραπείωι, ἐπεὶ
προπέμπω is built from the prefix προ- meaning 'before' and πέμπω meaning 'to send.' It covers the idea of sending someone forward, escorting, or aiding in travel. In the New Testament, it appears in verses like 1 Corinthians 16:11 and Titus 3:13, where it refers to accompanying or providing for someone's journey.
** προ-πέμπω,
[in LXX: I Es 4:47, Jth 10:15, Wi 19:2, I Mac 12:4, II Mac 6:23*;]
to send before, send forth.
to set forward on a journey, escort: c. acc. pers., I Co 16:11, Tit 3:13, III Jo 6; seq. εἰς, Ac 20:38; οὗ, I Co 16:6; ἕως, Ac 21:5; pass., Ac 15:3, Ro 15:24, II Co 1:16.†
προ-πέμπω ; impf. προέπεμπον; 1 aor. act. προέπεμψα; 1 aor. pass. προεπέμφθην; fr. Hom. down; 1. tosend before. 2. to send forward, bring on the way, accompany or escort: τινά, 1 Co. xvi. 6, 11, [al. associate these exx. with the group at the close]; with ἐκεῖ (for ἐκεῖσε) added, Ro. xv. 24; eis with an acc. of place, Acts xx. 38; 2Co.i. 16 [here R. V. set forward (see below) ]; ἕως ἔξω τῆς πόλεως, Acts xxi. 5. to set one forward, fit him out with the requisites for his journey: Acts xv. 3 [8]. associate this ex. with the preceding]; Tit. iii. 13; 3 Jn. 6; 1 Mace. xii. 4, ef. 1 Esdr. iv. 47.
προπέμπω, (1) lit. ‘send before,” P Ryl II. 7818 (a.p. 157) ἀπόδεῖσμον ἐπιστολῶν προπεμφθέντα ὑπ᾽ ἐμοῦ, “packet of letters previously sent by me,” οἵ. 35, PSI I. 97% (letter of recommendation—vi/A.D.) προπέμψαι αὐτὰς μετὰ πάσης τιμῆς, and from the inscrr. OG/S 544%? (ii/A.D.) προπέμψαντα [τὰ] παροδεύοντα (στρατεύματα), and Aazbe/ 39° εἴ σε τύχη προὔπεμψε καὶ ἡλικίας ἐπέβησεν. (2) ““5εῖ forward,” ‘‘convoy,” on a journey, as in all its NT occurrences, P Flor II. 206? (iii/A.D.) τοῖς προπέμπουσι καμήλοις οὖσι τὸν ἀριθμὸν ιδ ΠΤολύκαρπον kal ΠΙρωτῦν παράσχες τὰς συνήθεις τροφάς, “to the camels to the number of 14 which form the convoy of Polycarpus and Protys supply the customary…
Read the full entry →προπέμπω (propempō) — to help on the way.
προπέμπω,
aorist προέπεμψα, contraction προὔπεμψα, send before, send forward or forth, πρό μ᾽ ἔπεμψεν ἄναξ [Refs 8th c.BC+]:—middle,[Refs]:—passive, impersonal, προπέπεμπται [Refs 5th c.BC+]
__b with a thing for the object, τινὶ φήμας π. [Refs 5th c.BC+]; ξίφος afford, furnish, [Refs] (Lyric poetry); π. ἄχη cause, [Refs]
2. of things, send forth, σποδὸς π. πίονας πλούτου πνοάς [Refs 5th c.BC+]
II. conduct, escort, especially a departing traveller, [Refs 5th c.BC+]; π. τινὰ χθονός from the land, [Refs 5th c.BC+]; especially follow a corpse to the grave, τινὰ ἐπὶ τύμβῳ [Refs 5th c.BC+]; τιμὰς π. θεοῖς carry offerings in procession, [Refs 4th c.BC+] let one piece of bread be attended by one condiment, [Refs 5th…
προπέμπω
propempo
from 4253 and 3992; to send forward, i.e. escort or aid in
travel:--accompany, bring (forward) on journey (way), conduct forth.
see GREEK for 4253
see GREEK for 3992
προπέμπω
v.
I send forward, accompany
προπέμπω fut. ψω aor1 προέπεμψα contr. προὔπεμψα to send before, send on or forward, Hom., Hdt., attic; πρ. ἄχη to cause them, Soph.
of things, to send forth, Aesch.; ἰοὺς πρ. to shoot forth arrows, Soph.
to conduct, attend, escort, Hdt., attic: — to follow a corpse to the grave, Aesch.; τιμὰς θεοῖς πρ. to carry offerings in procession, id. Aesch.; jocosely, τὸν ἕνα ψωμὸν ἐνὶ ὄψῳ πρ. to let one piece of bread be attended by one condiment, Xen.
to pursue, id. Xen.
Verb-AAM-2S — Verb · aorist · active · imperative · second person · singularaorist active imperative — a completed action, viewed as a whole.
V-AAM-2S Part of Speech: Verb Tense: Aorist Voice: Active Mood: iMperative Person: second Number: Singular
9 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
νείμας οὖν τοὺς σὺν αὑτῷ τοὺς μὲν προύπεμπε, τοὺς δὲ λειπομένους ἆσσον ἐκέλευσεν ἀκολουθεῖν, ὅπως εἰ βιασθεῖεν οἱ προπεμφθέντες ἐπιθεμένου τοῦ ἀδελφοῦ, καταφυγὴν ἔχοιεν τοὺς ἑπομένους.
κουράτορσι πραισιδίων ὁδ … … ἀπὸ Μυσόρμου μετὰ ὄνων ἔρχονται ἀπὸ πραισιδίου εἰς πραισίδιον προπέμψατε … … πρὸς ὑμᾶς. ἐρρῶσθαι ὑμᾶς θέλω. Ἐπειφ ι Ἀρτώρις Πρίσκιλλος κουράτορσι πραισιδίων ὁδοῦ
ἕξ · ἀλλὰ Νεμεσίωνα τὸν ἀδελφὸν παραλαβὼν καὶ αὐτὸς πᾶσιν σφραγισάτω· ἀλλὰ ποίησον αὐτὰ προπεμφθῆναι διὰ τοὺς ἀπὸ τῆς κώμης· ἐπεὶ ἀναγκαῖος φίλος μοι περὶ τούτου ἐπέθετο, καταλείπειν οὐκ
παρὰ Ἀλυπίου. τὰς βόας, ἃς ας ἔπεμψα τραφῆναι παρὰ σοί, ἐπὶ τοῦ βαδιστηλάτου χρῄζω προπεμφθῆναι ποίησον μέχρι τῆς Διονυσιάδος. ἐρρῶσθαί σε εὔχομαι σεσημείωμαι. Ἡρωνίνῳ φροντιστῇ Θρασώ. ἔτους ιγ Μεσορὴ
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 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 669 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 300 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
μηδείς is built from μή (not) and εἷς (one), meaning no one or nothing. It appears frequently in the New Testament, often to emphasize absence or negation, as seen in verses like Matthew 8:4 and Acts 4:17. The lexicons do not present significant disagreement on its usage.
μηδείς, -δεμία, -δέν
(and -θέν, Ac 27:33, a Hellenistic form; v. Bl., § 6, 7; Thackeray, Gr., 58),
related to οὐδείς as μή to οὐ,
μηδείς, μηδεμία, μηδέν (and μηθέν, Acts xxvii. 33 LT Tr WH, —a form not infreq. fr. Aristot. on [found as early as B.C. 378, ef. Meisterhans, Gr. d. Att. Inschr. p. 73]; cf. Lob. ad Phryn. p. 181sq.; W. § 5, 1d. 11; [B. 28 (25)]; Kiihner § 187, 1 vol. i. 487 sq.), (fr. μηδέ and εἷς), [fr. Hom. down]; it is used either in connection with a noun, no, none, or absolutely, no one, not one, no man, neut. nothing, and in the same constructions as μή; accordingly a. with an imperative: μηδείς being the person to whom something is forbidden, 1 Co. iii. 18, 21; x. 24; Gal. vi.17; Eph. v. 6; Col. ii. 18; 1 Tim. iv.12; Tit. ii.15; Jas.i.13; 1Jn.iii.7; neut. μηδέν, 50. ἔστω [A. V. have thou nothing to do with etc.], Mt. xxvii. 19; μηδείς in the dat. or the acc. depending on the impv., Ro. xiii. 8; 1 Tim. v. 22; μηδέν (accusative), Lk. iii. 13; ix.3; μ. φοβοῦ, Rev. ii. 10 [here L Tr WH txt. μή]. b.…
Read the full entry →μηδείς. According to Thumb ( 7ε]16᾽1. p. 14) the forms μηθείς and οὐθείς appear in the whole Greek world from iv/B.c., and are in wide use at the beginning of the Christian Era, after which they gradually disappear, without leaving any trace in | B Lond’ 42%* (gic: MGr. Weare prepared, therefore, to find that the forms in θ are more frequent in the LXX than in the NT, where there are only a few examples of οὐθείς (principally in the Lucan writings), and only one of μηθείς, namely Ac 2733 according to NBA. A few exx. of μηθείς from the papyri will suffice—P Petr II. 11(1)® (mid. iii/B.c.) (= Selections, p- 7) εἰ δυνατόν ἐστιν kal μηθέν σε τῶν ἔργων κωλύει, ΚΕ it is possible and none of your work hinders you,’’ Part V.
μηδείς (mēdeis) — nothing.
μηδείς, μηδεμίᾰ, μηδέν
(i.e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν): feminine μηδὲ ἴα or μηδεΐα (or -έϊα) [Refs]:— not one, not even one, nobody (in neuter nothing), once in [Refs 8th c.BC+]
2. μηδὲ εἷς (so written) is found in Attic dialect Inscrr., as [Refs]not even one, μηδὲ ἕν [Refs 5th c.BC+]: frequently with an intervening Particle or preposition, μηδ᾽ ἂν ἕνα [Refs 5th c.BC+]; μηδ᾽ ὑφ᾽ ἑνός, μηδ᾽ ὑπὸ μιᾶς, [Refs]
II. nobody, naught, good for naught, κἄμ᾽ ἴσον τῷ μ. [Refs 5th c.BC+]; μηδέν or τὸ μηδέν as substantive, naught, nothing, κεἰ τὸ μ. ἐξερῶ [Refs]; μ. λέγειν to say what is naught, [Refs 5th c.BC+]; of persons, τὸ μ. a good-for-nothing, τὸ μ. εἶναι, of a eunuch, [Refs 5th c.BC+]; ἧττον αὐτοῖς ἔνι ἢ τὸ μ., i.e. it is a mere…
μηδείς, μηδεμία, μηδέν
Adj
no one, nothing
μηδείς mēdeis 90x
not one, none, no one, Mt. 8:4
μηδείς i. e. μηδὲ εἷς, μηδὲ μία, μηδὲ ἕν and not one, related to οὐδείς as μή to οὐ, Il., etc.; —rare in Pl., Xen.
μηδὲ εἷς, which (so written) is never elided even in attic, retained the first emphatic sense not even one, and often had a Particle between, as μηδ᾽ ἂν εἷς, or a prep., μηδ᾽ ἐξ ἑνός, μηδὲ περὶ ἑνός etc., Plat.
nobody, naught, good for naught, ὁ μηδείς Soph.; pl., οὐ γὰρ ἠξίου τοὺς μηδένας id. Soph.:— so, μηδέν or τὸ μηδέν often as Subst., naught, nothing, id. Soph.; μηδὲν λέγειν to say what is naught, Xen.; τοῦ μηδενὸς ἄξιος Hdt.; ἐς τὸ μηδὲν ἥκειν Eur.;—and of persons, τὸ μηδέν a good for naught, τὸ μηδὲν εἶναι of an eunuch, Hdt.; τὸ μ. ὄντας Soph.
Read the full entry →Adj-ASN-N — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN-N Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter Negative
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
92 occurrences in the New Testament, rendered 9 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 90 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 21 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
οὗ χάριν τῆς ἀρίστης αὑτοῦ φύσεως οὐκ ἐφθόνησεν οὐσίᾳ μηδὲν ἐξ αὑτῆς ἐχούσῃ καλόν, δυναμένῃ δὲ πάντα γίνεσθαι.
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἕως ἔτι τὸ καλὸν σκεῦός ἐστιν μεθ̓ ὑμῶν, μὴ ἐλλείπητε μηδενὶ ἑαυτῶν, ἀλλὰ συνεχῶς ἐκζητεῖτε ταῦτα καὶ ἀναπληροῦτε πᾶσαν ἐντολήν: ἔστιν γὰρ ἄξια.
ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ἓξ καὶ ἱερὰς βασιλεῦσι ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον κύριον εἶναι τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα
τρισχιλίων τριακοσίων · καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Ψενενοῦπιν ἐπὶ τὸν Ἁρσιῆσιν μήτʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ περὶ τοῦ διασαφουμένου μέρους γῆς τρόπῳ μηδενί. εἰ δὲ μή, ἀποτεισάτω Ἁρσιήσει
ἐνλιπὸν μοι ἄπρατον γῆς ἀρουρῶν γ, καὶ μὴ ἐπελεύσεσθαι μήτʼ αὐτὸν Κολλούθην μήδʼ ἄλλον μηδένα ὑπὲρ αὐτοῦ ἐπὶ τὸν Ὧρον μήδʼ ἐπʼ ἄλλον μηδένα τῶν παρʼ αὐτοῦ περὶ τῶν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-DPM — Personal pronoun · dative · plural · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural masculine.
P-DPM Part of Speech: Personal pronoun Case: Dative Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
λείπω, transliterated as leipo, is a verb meaning to leave or forsake, and can also imply being left behind or lacking something. It appears in various contexts, including the New Testament, where it is used to describe being wanting or deficient (e.g., James 1:4, 5; Luke 18:22). The word is built from a root that conveys the idea of absence or deficiency, and its usage spans both active and passive forms.
λείπω; [2 aor. subj. 3 pers. sing. Airy, Tit. iii. 13 TWH mrg.; pres. pass. λείπομαι; fr. Hom. down]; 1. trans. to leave, leave behind, forsake; pass. to be left behind (prop. by one’s rival in a race, hence), a. to lag, be inferior: ἐν μηδενί, Jas. i. 4 (Hdt. 7, 8, 1); [al. associate this ex. with the two under b.]. b. to be destitute of, to lack: with gen. of the thing, Jas. i. 5; ii. 15, (Soph., Plat., al.). 2. intrans. to be wanting ΟἹ absent, to fail: λείπει τί τινι, LK. xviii. 22; Tit. iii. 13, (Polyb. 10, 18, 8; al.); τὰ λείποντα, the things that remain [so Justin Mart. apol. 1, 52, ef. 32; but al. are wanting], Tit. i. 5. [Comp.: ἀπο-, δια-, éx-, ἐπι-, κατα-, ἐν-κατα-, Tept-, ὑπο-λείπω.]
λείπω. P Amh IT. 3613 (c, B.c. 135) λείπω τε τὴν ὑπερβολήν, “1 do not exaggerate” (Edd.), Pretsigke 276 τάδ᾽ ἔλυπον ᾿Ατταλάχοις Ἡρακλῆ. As showing that the distinction between the active and the middle of the verb was carefully preserved, it may be noted that “‘ the invariable expression in Anatolian epigraphy, even of the humblest class expressed in the worst Greek, is λείπειν βίον, not λείπεσθαι" (W. M. Ramsay Exp VII. vi. p. 548f.). For the act. in the intrans. sense of “am lacking,” as in Lk 182%, we may cite Epict. ii. 14. 19 τί σοι λείπει ; and for the middle construed with ἐν, as in Jas 14, cf. Prezsigke 620° (B.C. 97-96) where a temple that has received other honours is declared to be wanting in the right of asylum—Actrrec Oar δὲ ἐν τῷ μὴ εἶναι ἄσυλον. The verb is a λέγε. techn. in accounts to denote a deficiency, e.g. P Par 5911 (B.c. 160) (= Witkowski®, p. 76) λ(είπεται)…
Read the full entry →λείπω (leipō) — to lack.
λείπω,
imperfect ἔλειπον [Refs 8th c.BC+]: future λείψω [Refs]aorist 1 ἔλειψα, participle λείψας [Refs 5th c.BC+]; uncompounded, [Refs 1st c.BC+]; also in later Poets, [Refs 3rd c.AD+], etc.: but correct writers normally use aorist 2 ἔλῐπον [Refs 8th c.BC+], etc.: perfect λέλοιπα [Refs 8th c.BC+]pluperfect ἐλελοίπειν (Attic dialect -η) [Refs 5th c.BC+]:—middle, in properly sense chiefly in compounds: aorist 2 ἐλιπόμην [Refs 8th c.BC+]:—passive, future middle in passive sense λείψομαι [Refs 8th c.BC+]; also λειφθήσομαι [Refs 8th c.BC+]: aorist ἐλείφθην, λείφθην [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural ἔλειφθεν [Refs]: perfect λέλειμμαι [Refs 8th c.BC+]: pluperfect ἐλελείμμην [Refs 8th c.BC+]; Epic dialect λέλειπτο [Refs]: Epic dialect aorist also ἔλειπτο [Refs 3rd…
Read the full entry →λείπω
leipo
a primary verb; to leave, i.e. (intransitively or passively) to fail
or be absent:--be destitute (wanting), lack.
λείπω
v.
I am wanting, am left behind
λείπω from Root ΛΙΠ trans.,
to leave, quit, Hom., etc.
to leave behind, leave at home, id. Hom., etc.; esp. of dying men, to leave (as a legacy), Il., etc.:— so in Mid. to leave behind one, as a memorial, Hdt., etc.
to leave, forsake, abandon, desert, leave in the lurch, Il., etc.; λ. ἐράνους to fail in paying . . , Dem.; so, λ. δασμόν, φοράν Xen.:—conversely, λίπον ἰοὶ ἄνακτα the arrows failed him, Od.
intr. to be gone, to be wanting, cease, be missing, Lat. deficio, Soph., Eur., etc.
Pass. to be left, left behind, Hom., etc.
to remain, remain over and above, Il., Hdt., etc.
to remain alive, Od.
c. gen. to be left without, to be forsaken of, σοῦ λελειμμένη Soph.;— but, λελειμμένος δορός left by the spear, i. e. not slain, Aesch.
Verb-PAS-3S — Verb · present · active · subjunctive · third person · singularpresent active subjunctive — an action in progress.
V-PAS-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: third Number: Singular
6 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 6 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὰ μὲν δὴ μὴ λείποντα τὴν τάξιν τῆς πειθαρχίας ἕνεκα ἐπαινεῖ, τὰ δὲ μεθιστάμενα τῇ κατὰ λιποτακτῶν ὡρισμένῃ μετέρχεται δίκῃ.
τοσοῦτον ὑμῖν ἀνδρείας τὸ περιὸν ἐκ θεοῦ προνοίας ἀνῄρηται, ᾧ καὶ τὰ περιττὰ μειοῦν ἰσχὺς καὶ τὰ λείποντα διδόναι.
ὁ εἰς τὰ δεξιὰ μέρη τόπος ἄλλων ἐστίν, τῶν ἤδη εὐαρεστηκότων τῷ θεῷ καὶ παθόντων εἵνεκα τοῦ ὀνόματος: σοὶ δὲ πολλὰ λείπει ἵνα μετ̓ αὐτῶν καθίσῃς: ἀλλὰ ὡς μένεις τῇ ἁπλότητί σου, μεῖνον, καὶ καθιῇ μετ̓ αὐτῶν καὶ ὅσοι ἐὰν ἐργάσωνται τὰ ἐκείνων ἔργα…
πάντας τοὺς σούς. ὅτε δὲ παρεγένοντο ἐντάδε ἡμῖν ο … ηωτ … ἐμαυτῆς, ὅτε λείπω τ … της γέγονε, τότε ἔγνων, ὅτι ἔπεμψάς μοι τὸν κιθῶναν. λείαν δέ σοι
ἔπειτα κατ … χωρεῖ εἰς τὸν τῆς προφητείας λόγον· ὁμοίως ἀλευροποιῶν … τὰ λείποντα πυροῦ ἀρταβ πϛ γίνονται ἀρτάβαι καὶ τῶν … ἀρτοκόπων Ὀξυρύγχων πόλεως ἀνεκτ … ρ
μεγάλων. καλῶς δὲ ποιήσεις ἀπαιτήσας Συρᾶν τὸν γναφέα εἴκοσι τέσσαρας δραχμὰς κδ καὶ τὰ λείποντα ε δραχμὰς εἰς συνπλήρωσιν δραχμῶν ρκ· καὶ τὸν Ταννοῦν ἀπαίτησον δραχμὰς … καὶ γενοῦ