Thayer's Greek Lexicon

ὄντως — ὄφις

ὄντως

(3689) ὄντως (from ὄν; on adverbs formed from participles cf. Alexander Buttmann (1873) Ausf. Spr. § 115 a. Anm. 3; Kühner, § 335 Anm. 2), adverb, truly, in reality, in point of fact, as opposed to what is pretended, fictitious, false, conjectural: Mark 11:32 (see ἔχω , I. 1 f.); Luke 23:47; Luke 24:34; John 8:36; 1 Corinthians 14:25; Galatians 3:21 and Rec. in 2 Peter 2:18; ὁ, ἡ, τό ὄντως followed by a noun, that which is truly etc., that which is indeed (τά ὄντως ἀγατα ἤ καλά, P'lat. Phaedr., p. 260 a.; τήν ὄντως καί ἀληθῶς φιλίαν, Plato , Clit., p. 409 e.; οἱ ὄντως βασιλεῖς, Josephus , Antiquities 15, 3, 5): as ἡ ὄντως (Rec. αἰώνιος) ζωή, 1 Timothy 6:19; ἡ ὄντως χήρα, a widow that is a widow indeed, not improperly called a widow (as παρθένος ἡ λεγομένη χήρα, i. e., a virgin that has taken a vow of celibacy, in Ignatius ad Smyrn. 13 [ET] (cf. Lightfoot , in the place cited); cf. Baur, Die sogen. Pastoralbriefe, p. 46ff), 1 Timothy 5:3, 1 Timothy 5:5, 1 Timothy 5:16. (Euripides , Aristophanes , Xenophon , Plato , and following; the Sept. for אֻמְנָם, Numbers 22:37; for אָכֵן, Jeremiah 3:23; for אַך, Jeremiah 10:19.)

ὄξος

(3690) ὄξος, ὀξεος (ὄξους), τό (ὀξύς), vinegar (Aeschylus , Hippocrates , Aristophanes , Xenophon , and following; for חֹמֶץ, Ruth 2:14; Numbers 6:3, etc.); used in the N. T. for Latinposca , i. e. the mixture of sour wine or vinegar and water which the Roman soldiers were accustomed to drink: Matthew 27:34 R L marginal reading, 48; Mark 15:36; Luke 23:36; John 19:29.

ὀξύς

(3691) ὀξύς, ὀξεῖα, ὀξύ (allied with Latinacer, acus , etc.; cf. Curtius , § 2);

1. sharp (from Homer down): ῤομφαία, δρέπανον, Revelation 1:16; Revelation 2:12; Revelation 14:14, Revelation 14:17; Revelation 19:15 (Isaiah 5:28; Psalms 56:1-13 (Psalms 57:5)).

2. swift, quick (so from Herodotus 5, 9 down; cf. ὠκύς fleet): Romans 3:15 (Amos 2:15; Proverbs 22:29).

ὀπή

(3692) ὀπή, ὀπῆς, ἡ (perhaps from ὄψ (root ὀπ (see ὁράω ); cf. Curtius , § 627)), properly, through which one can see (Pollux (2, 53, p. 179) ὀπή, δἰ ἧς ἐστιν ἰδεῖν, cf. German Luke, Loch (?)), an opening, aperture (used of a window, Song of Solomon 5:4): of fissures in the earth, James 3:11 (Exodus 33:22); of caves in rocks or mountains, Hebrews 11:38 (here R. V. holes); Obadiah 1:3. (Of various other kinds of holes and openings, in Aristophanes , Aristotle , others.)

ὄπισθεν

(3693) ὄπισθεν (see ὀπίσω ), adverb of place, from behind, on the back, behind, after: Matthew 9:20; Mark 5:21; Luke 8:44; Revelation 4:6; Revelation 5:1 (on which see γράφω , 3). As a preposition it is joined with the genitive (like ἔμπροσθεν, ἔξωθεν, etc. (Winer s Grammar, § 54, 6; Buttmann , § 146, 1)): Matthew 15:23; Luke 23:26; (Revelation 1:10 WH marginal reading). (From Homer down; the Sept. for אַחֲרֵי, sometimes for אָחור.)

ὀπίσω

(3694) ὀπίσω ((perhaps) from ἡ ὄπις; and this from ἐπω, ἕπομαι, to follow (but cf. Vanicek , p. 530)), adverb of place and time, from Homer down; the Sept. for אַחַר, אָחור and especially for אַחֲרֵי; (at the) back, behind, after;

1. adverbially of place: ἑστάναι, Luke 7:38; ἐπιστρέψαι ὀπίσω, back, Matthew 24:18 (ὑποστρέφειν ὀπίσω, Josephus , Antiquities 6, 1, 3); τά ὀπίσω, the things that are behind, Philippians 3:13 (14); εἰς τά ὀπίσω ἀπέρχεσθαι, to go backward, Vulg. abire retrorsum , John 18:6; to return home, of those who grow recreant to Christ's teaching and cease to follow him, John 6:66; στρέφεσθαι, to turn oneself back, John 20:14; ἐπιστρέφειν, to return back to places left, Mark 13:16; Luke 17:31; ὑποστρέψαι εἰς τά ὀπίσω, tropically, of those who return to the manner of thinking and living already abandoned, 2 Peter 2:21 Lachmann; βλέπειν (Vulg. (aspicere or)respicere retro (A. V. to look back)), Luke 9:62.

2. By a usage unknown to Greek authors, as a preposition with the genitive (Winer s Grammar, § 54, 6; Buttmann , § 146, 1);

a. of place: Revelation 1:10 (WH marginal reading ὄπισθεν); Revelation 12:15 (Numbers 25:8; Song of Solomon 2:9); in phrases resembling the Hebrew (cf. Winer s Grammar, 30; Buttmann , as above and 172 (150)): ὀπίσω τίνος ἔρχεσθαι to follow anyone as a guide, to be his disciple or follower, Matthew 16:24; Luke 9:23; Mark 8:34 R L Tr marginal reading WH ; (cf. Luke 14:27); also ἀκολουθεῖν, Mark 8:34 G T Tr text; Matthew 10:38 (see ἀκολουθέω , 2 at the end); πορεύεσθαι, to join oneself to one as an attendant and follower, Luke 21:8 (Sir. 46:10); to seek something one lusts after, 2 Peter 2:10 (cf. Winer s Grammar, 594 (553); Buttmann , 184 (160)); ἀπέρχομαι ὀπίσω τίνος, to go off in order to follow one, to join one's party, Mark 1:20; John 12:19; to run after a thing which one lusts for (cf. Buttmann , as above), ἑτέρας σαρκός, Jude 1:7; δεῦτε ἐπίσω μου (see δεῦτε , 1), Matthew 4:19; Mark 1:17; ἀποστέλλειν τινα ὀπίσω τίνος, Luke 19:14; ἀφισταναι, ἀποσπᾶν, τινα ὀπίσω αὐτοῦ, to draw one away to (join) his party, Acts 5:37; Acts 20:30; ἐκτρέπεσθαι, to turn out of the right path, turn aside from rectitude, 1 Timothy 5:15; by a pregnant construction, after θαυμάζειν, to wonder after i. e. to be drawn away by admiration to follow one (Buttmann , 185 (160f)), Revelation 13:3 (πᾶς ὁ λαός ἐξέστη ὀπίσω αὐτοῦ, 1 Samuel 13:7); ὕπαγε ὀπίσω μου (A. V. get thee behind me), out of my sight: Luke 4:8 R L brackets; Matthew 4:10 (G L brackets); Matthew 16:23; Mark 8:33.

b. of time, after: ἐρήξεσθαι ὀπίσω τίνος, to make his public appearance after (subsequently to) one, Matthew 3:11; Mark 1:7; John 1:15, John 1:27, John 1:30 (ὀπίσω τοῦ σαββάτου, Nehemiah 13:19).

ὁπλίζω

(3695) ὁπλίζω: (1 aorist middle imperative 2 person plural ὁπλίσασθε); (ὅπλον); from Homer down; to arm, furnish with arms; universally, to provide; middle τί, to furnish oneself with a thing (as with arms); metaphorically, τήν αὐτήν ἔννοιαν ὁπλίσασθε (A. V. arm yourselves with i. e.) take on the same mind, 1 Peter 4:1 (θράσος, Sophocles Electr. 995). (Compare: καθσπλίζω.)

ὅπλον

(3696) ὅπλον (allied to ἐπω, Latinsequor, socius , etc.; Curtius , § 621), ὅπλου, τό, as in classical Greek from Homer down, any tool or implement for preparing a thing (like the Latinarma ); hence,

1. plural arms used in warfare, weapons: John 18:3; 2 Corinthians 10:4; metaphorically, τῆς δικαιοσύνης, which ἡ δικαιοσύνη furnishes, 2 Corinthians 6:7; τοῦ φωτός, adapted to the light, such as light demands, Romans 13:12 (here L marginal reading ἔργα).

2. an instrument: ὅπλα ἀδικίας, for committing unrighteousness, opposed to ὅπλα δικαιοσύνης, for practising righteousness, Romans 6:13.

ὁποῖος

(3697) ὁποῖος, ὁποια, ὁποῖόν (ποῖος with the relative ὁ), (from Homer down), of what sort or quality, what manner of: 1 Corinthians 3:13; Galatians 2:6; 1 Thessalonians 1:9; James 1:24; preceded by τοιοῦτος (such as), Acts 26:29.

ὁπότε

(3698) ὁπότε (πότε with the relative ὁ) (from Homer down), when (cf. Buttmann , § 139, 34; Winer 's Grammar, § 41 b. 3): Luke 6:3 R G T (where L Tr WH ὅτε).

ὅπου

(3699) ὅπου (from ποῦ and the relative ὁ) (from Homer down), where;

1. adverb of place,

a. in which place, where;

α. in relative sentences with the indicative it is used to refer to a preceding noun of place; as, ἐπί τῆς γῆς, ὅπου etc. Matthew 6:19; add, Matthew 6:20; Matthew 13:5; Matthew 28:6; Mark 6:55; Mark 9:44, Mark 9:46 (which verses T WH omit; Tr brackets), 48; Luke 12:33; John 1:28; John 4:20, John 4:46; John 6:23; John 7:42; John 10:40; John 11:30; John 12:1; John 18:1, John 18:20; John 19:18, John 19:20, John 19:41; John 20:12; Acts 17:1; Revelation 11:8; Revelation 20:10. it refers to ἐκεῖ or ἐκεῖσε to be mentally supplied in what precedes or follows: Matthew 25:24, Matthew 25:26; Mark 2:4; Mark 4:15; Mark 5:40; Mark 13:14; John 3:8; John 6:62; John 7:34; John 11:32; John 14:3; John 17:24; John 20:19; Romans 15:20; Hebrews 9:16; Hebrews 10:18; Revelation 2:13. it refers to ἐκεῖ expressed in what follows: Matthew 6:21; Luke 12:34; Luke 17:37; John 12:26; James 3:16. in imitation of the Hebrew שָׁם אֲשֶׁר (Genesis 13:3; Ecclesiastes 9:10, etc.): ὅπου ἐκεῖ, Revelation 12:6 (G T Tr WH ), 14 (see ἐκεῖ , a.); ὅπου... ἐπ' αὐτῶν, Revelation 17:9. ὅπου also refers to men, so that it is equivalent to with (among) whom, in whose house: Matthew 26:57; (add, Revelation 2:13; cf. Winer s Grammar, § 54, 7 at the end); in which state (viz. of the renewed man), Colossians 3:11. it is loosely connected with the thought to which it refers, so that it is equivalent to wherein (A. V. whereas), 2 Peter 2:11 (in the same sense in indirect question, Xenophon , mem. 3, 5, 1). ὅπου ἄν, wherever — with imperfect indicative (see ἄν , II. 1), Mark 6:56 (Tdf. ἐάν); with aorist subjunctive (Latin future perfect), Mark 9:18 (where L T Tr WH ὅπου ἐάν); Mark 14:9 (here too T WH ὅπου ἐάν); also ὅπου ἐάν (see ἐάν , II.), Matthew 26:13; Mark 6:10; Mark 14:14 (in both of the last two passages, L Tr ὅπου ἄν); with subjunctive present Matthew 24:28.

β. in indirect questions (yet cf. Winer 's Grammar, § 57, 2 at the end), with subjunctive aorist: Mark 14:14; Luke 22:11.

b. joined to verbs signifying motion into a place instead of ὅποι, into which place, whither (see ἐκεῖ , b.): followed by the indicative, John 8:21; John 13:33, John 13:36; John 14:4; John 21:18; (James 3:4 T Tr WH (see below)); ὅπου ἄν, where (whither) soever, with indicative present, Revelation 14:4 L Tr WH (cf. below), cf. Buttmann , § 139, 30; with subjunctive present, Luke 9:57 R G T WH (others, ὅπου ἐάν, see below); James 3:4 (R G L ); Revelation 14:4 R G T (see above); ὅπου ἐάν, with subjunctive present, Matthew 8:19, and L Tr in Luke 9:57.

2. It gets the force of a conditional particle if (in case that, in so far as (A. V. whereas (cf. 2 Peter 2:11 above))): 1 Corinthians 3:3 (Clement of Rome , 1 Cor. 43, 1 [ET], and often in Greek writings; cf. Grimm on 4 Macc. 2:14; Meyer on 1 Corinthians 3:3; (Müller on the Epistle of Barnabas 16, 63).

ὀπτάνομαι

(3700) ὀπτάνω (ὈΠΤΩ): to look at, behold; middle present participle ὀπτανόμενος; to allow oneself to be seen, to appear: τίνι, Acts 1:3. (1 Kings 8:8; Tobit 12:19; (Graecus Venetus , Exodus 34:24).)

ὀπτασία

(3701) ὀπτασία, ὀπτασίας, ἡ (ὀπτάζω);

1. the act of exhibiting oneself to view: ὀπτασιαι κυρίου, 2 Corinthians 12:1 (A. V. visions; cf. Meyer at the passage) (ἐν ἡμέραις ὀπτασίας μου, Additions to Esther 4:1, 44 (13) [Esther 4:384:17f ]; (cf. Malachi 3:2); ἥλιος ἐν ὀπτασία, coming into view, Sir. 43:2).

2. a sight, a vision, an appearance presented to one whether asleep or awake: οὐρανίῳ ὀπτασία, Acts 26:19; ἑωρακέναι ὀπτασίαν, Luke 1:22; with the genitive of apposition ἀγγέλων, Luke 24:23. A later form for ὄψις (cf. Winer s Grammar, 24), Anthol. 6, 210, 6; for מַרְאֶה, (Theod. ) Daniel 9:23; Daniel 10:1, Daniel 10:7.

ὀπτός

(3702) ὀπτός, ὀπτη, ὀπτον (ὀπτάω (to roast, cook)), cooked, broiled: Luke 24:42. (Exodus 12:8, Exodus 12:9; in classical Greek from Homer down.)

ὀπώρα

(3703) ὀπώρα, ὀπωρας, ἡ (derived by some from ὄπις (cf. ὀπίσω ), έ῾τομαι, and ὥρα; hence, the time that follows the ὥρα (Curtius , § 522); by others from ὀπός (cf. our sap) juice, and ὥρα, i. e. the time of juicy fruits, the time when fruits become ripe), from Homer down;

1. "the season which succeeds θέρος, from the rising of Sirius to that of Arcturus," i. e. late summer, early autumn, our dog-days (the year being divided into seven seasons as follows: ἔαρ, θέρος, ὀπώρα, φθινόπωρον, σπορητός, χειμών, φυταλία).

2. ripe fruits (of trees): σου τῆς ἐπιθυμίας τῆς ψυχῆς for ὧν ἡ ψυχή σου ἐπιθυμεῖ, Revelation 18:14. (Jeremiah 47:10 (Jeremiah 40:10), and often in Greek writings.)

ὅπως

(3704) ὅπως (from πῶς and the relative ὁ), with the indicative, a relative adverb but, like the Latinut , assuming also the nature of a conjunction (cf. Winer 's Grammar, 449 (418f)).

I. As an adverb; as, in what manner, how; once so in the N. T. in an indirect question, with the indicative: οὐκ ἔγνως, ὅπως κτλ., Luke 24:20, where cf. Bornemann, Scholia etc.

II. A conjunction, Latinut , answering to the German dass, that; in classical Greek with the optative, and subjunctive, and future indicative; cf. especially Klotz ad Devar. ii. 2, p. 681ff But the distinction observed between these constructions by the more elegant Greek writings is quite neglected in the N. T., and if we except Matthew 26:59 L T Tr (ὅπως θανατώσουσιν) (1 Corinthians 1:29 Rec.^elz ), only the subjunctive follows this particle (for in Mark 5:23, for ὅπως... ζήσεται, L text T Tr WH have correctly restored ἵνα... ζήσῃ); cf. Winer s Grammar, 289 (271); Buttmann , 233f (201f); (214 (185)).

1. It denotes the purpose or end, in order that; with the design or to the end that; that;

a. without ἄν — after the present, Matthew 6:2, Matthew 6:16; Philemon 1:6; Hebrews 9:15; after ἐστε to be supplied, 1 Peter 2:9; after the perfect, Acts 9:17; Hebrews 2:9; ὅπως μή, Luke 16:26; after the imperfect, Matthew 26:59 (R G (see above)); Acts 9:24; after the aorist, Acts 9:2, Acts 9:12; Acts 25:26; Romans 9:17; Galatians 1:4; ὅπως μή, Acts 20:16; 1 Corinthians 1:29; after the pluperfect, John 11:57; after the future, Matthew 23:35; and Rec. in Acts 24:26; after an aorist subjunctive by which something is asked for, Mark 5:23 Rec. ; after imperatives, Matthew 2:8; Matthew 5:16, Matthew 5:45; Matthew 6:4; Acts 23:15, Acts 23:23; 2 Corinthians 8:11; ὅπως μή, Matthew 6:18; after clauses with ἵνα and the aorist subjunctive, Luke 16:28; 2 Corinthians 8:14; 2 Thessalonians 1:12. Noteworthy is the phrase ὅπως πληροθη, i. e. that according to God's purpose it might be brought to pass or might be proved by the event, of O. T. prophecies and types (see ἵνα , II. 3 at the end): Matthew 2:23; Matthew 8:17; Matthew 12:17 (where L T Tr WH ἵνα); Matthew 13:35.

b. ὅπως ἄν, that, if it be possible, Matthew 6:5 R G ; that, if what I have just said shall come to pass, Luke 2:35; Acts 3:20 (Acts 3:19) (R. V. that so); Acts 15:17; Romans 3:4 (Buttmann , 234 (201)); examples from the Sept. are given in Winer 's Grammar, § 42, 6.

2. As in the Greek writings also (cf. Winer s Grammar, 338 (317); (Buttmann , § 139, 41)), ὅπως with the subjunctive is used after verbs of praying, entreating, asking, exhorting, to denote what one wishes to be done: Matthew 8:34 (here L ἵνα); Matthew 9:38; Luke 7:3; Luke 10:2; Luke 11:37; Acts 8:15, Acts 8:24; Acts 9:2; Acts 23:20; Acts 25:3; James 5:16; after a verb of deliberating: Matthew 12:14; Matthew 22:15; Mark 3:6 (from which examples it is easy to see how the use noted in II. arises from the original adverbial force of the particle; for συμβούλιον ἐδίδουν... ὅπως αὐτόν ἀπολέσωσιν, they took counsel to destroy him is equivalent to how they might destroy him, and also to to this end that they might destroy him; cf. Kühner, § 552 Anm. 3, ii., p. 892).

ὅραμα

(3705) ὅραμα, ὁράματος, τό (ὁράω), that which is seen, a sight, spectacle: Acts 7:31; Matthew 17:9; a sight divinely granted in an ecstasy or in sleep, a vision, Acts 10:17, Acts 10:19; δἰ ὁράματος, Acts 18:9; ἐν ὁράματι, Acts 9:10, Acts 9:12 (R G ); Acts 10:3; ὅραμα βλέπειν, Acts 12:9; ἰδεῖν, Acts 11:5; Acts 16:10. (Xenophon , Aristotle , Plato , Aelian v. h. 2, 3 (others, εἰκών); the Sept. several times for מַרְאֶה, חָזון, Chaldean חֶזְוַא etc.; see ὀπτασία .)

ὅρασις

(3706) ὅρασις, ὁράσεως, ἡ (ὁράω);

1. the act of seeing: ὀμμάτων χρῆσις εἰς ὅρασιν, Wis. 15:15; the sense of sight, Aristotle , de anima 3, 2; Diodorus 1, 59; Plutarch , mor., p. 440f; plural the eyes, ἐκκόπτειν τάς ὁράσεις, Diodorus 2, 6.

2. appearance, visible form: Revelation 4:3 (Numbers 24:4; Ezekiel 1:5, Ezekiel 1:26, Ezekiel 1:28; Sir. 41:20, etc.).

3. a vision, i. e. an appearance divinely granted in an ecstasy: Revelation 9:17; ὁράσεις ὄψονται, Acts 2:17 from Joel 2:28. (The Sept. chiefly for מַרְאֶה and חָזון.)

ὁρατός

(3707) ὁρατός, ὁρατη, ὁρατόν (ὁράω), visible, open to view: neuter plural substantively, Colossians 1:16. (Xenophon , Plato , Theocritus , Philo ; the Sept. )

ὁράω

(3708) ὁράω, ὁρῶ; imperfect 3 person plural ἑώρων (John 6:2, where L Tr WH ἐθεώρουν); perfect ἑώρακα and (T WH in Colossians 2:1, Colossians 2:18; (1 Corinthians 9:1); Tdf. edition 7 also in John 9:37; John 15:24; John 20:25; 1 John 3:6; 1 John 4:20; 3 John 1:11) ἑόρακα (on which form cf. (WH s Appendix, p. 161; Tdf. Proleg., p. 122; Stephanus Thesaurus, under the word, 2139 d.); Alexander Buttmann (1873) Ausf. Spr. i., p. 325; (Buttmann , 64 (56); Veitch , under the word)) (2 person singular ἑορακες (John 8:57 Tr marginal reading) see κοπιάω , at the beginning), 3 person plural ἑωράκασιν (and ἑώρακαν in Colossians 2:1 L Tr WH ; Luke 9:36 T Tr WH ; see γίνομαι , at the beginning); pluperfect 3 person singular ἑωράκει (Acts 7:44); future ὄψομαι (from ὈΠΤΩ), 2 person singular ὄψει (cf. Alexander Buttmann (1873) Ausf. Spr. i., p. 347f; Kühner, § 211, 3, i., p. 536), Matthew 27:4; John 1:50 (John 1:51); John 11:40; but L T Tr WH (G also in John 1:50 (John 1:51)) have restored ὄψῃ (cf. Winer s Grammar, § 13, 2; Buttmann , 42f (37)), 2 person plural ὄψεσθε, John 1:39 (John 1:40) T Tr WH , etc.; passive, 1 aorist ὤφθην; future ὀφθήσομαι; 1 aorist middle subjunctive 2 person plural ὄψησθε (Luke 13:28 (R G L WH text Tr marginal reading)) from a Byzantine form ὠψαμην (see Lob. ad Phryn. , p. 734, cf. Alexander Buttmann (1873) Ausf. Spr. ii., 258f; (Veitch , under the word)); the Sept. for רָאָה and חָזָה; (from Homer down); to see, i. e.:

1. to see with the eyes: τινα ὁρᾶν, ἑωρακέναι, Luke 16:23; John 8:57; John 14:7, John 14:9; John 20:18, John 20:25, John 20:29; 1 Corinthians 9:1, etc.; future ὄψομαι, Matthew 28:7, Matthew 28:10; Mark 16:7; Revelation 1:7, etc.; τόν Θεόν, 1 John 4:20; ἀόρατον ὡς ὁρῶν, Hebrews 11:27; with a participle added as a predicate (Buttmann , 301 (258); Winer 's Grammar, § 45, 4), Matthew 24:30; Mark 13:26; Mark 14:62; Luke 21:27; John 1:51(52); ἑωρακέναι or ὄψεσθαί τό πρόσωπον τίνος, Colossians 2:1; Acts 20:25; ὁ (which divine majesty, i. e. τοῦ θείου λόγου) ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν (on this addition cf. Winer s Grammar, 607 (564); (Buttmann , 398 (341))), 1 John 1:1; ὄψεσθαί τινα, i. e. come to see, visit, one, Hebrews 13:23; ἑωρακέναι Christ, i. e. to have seen him exhibiting proofs of his divinity and Messiahship, John 6:36; John 9:37; John 15:24; ὁρᾶν and ὄψεσθαί with an accusative of the thing, Luke 23:49; John 1:50 (John 1:51); John 4:45; John 6:2 (L Tr WH ἐθεώρουν); John 19:35; Acts 2:17; Acts 7:44; Revelation 18:18 (Rec. ), etc.; (ἔρχεσθε καί ὄψεσθε (namely, ποῦ μένω), John 1:40 (John 1:39) T Tr WH ; cf. Buttmann , 290 (250)); ὄψῃ τήν δόξαν τοῦ Θεοῦ, the glory of God displayed in a miracle, John 11:40. metaphorically, ὄψεσθαί τόν Θεόν, τόν κύριον, to be admitted into intimate and blessed fellowship with God in his future kingdom, Matthew 5:8; Hebrews 12:14; also τό πρόσωπον τοῦ Θεοῦ, Revelation 22:4 — (a figure borrowed from those privileged to see and associate with kings; see βλέπω , 1 b. β.); οὐκ εἶδος Θεοῦ ἑωράκατε, tropically equivalent to his divine majesty as he discloses it in the Scriptures ye have not recognized, John 5:37; cf. Meyer at the passage

2. to see with the mind, to perceive, know: absolutely, Romans 15:21; τινα followed by a participle in the accusative (Buttmann , § 144,15 b.; Winer 's Grammar, § 45, 4), Acts 8:23; τί, Colossians 2:18; with a participle added, Hebrews 2:8; followed by ὅτι, James 2:24; to look at or upon, observe, give attention to: εἰς τινα, John 19:37 (Sophocles El. 925; Xenophon , Cyril 4, 1, 20; εἰς τί, Solon in (Diogenes Laërtius 1, 52); ἑωρακέναι παρά τῷ πατρί, to have learned from (see παρά , II. b.) the father (a metaphorical expression borrowed from sons, who learn what they see their fathers doing), John 8:38 (twice in Rec. ; once in L T Tr WH ); Christ is said to deliver to men ἅ ἑώρακεν, the things which he has seen, i. e. which he learned in his heavenly state with God before the incarnation, i. e. things divine, the counsels of God, John 3:11, John 3:32; ἑωρακέναι Θεόν, to know God's will, 3 John 1:11; from the contact and influence of Christ to have come to see (know) God's majesty, saving purposes, and will (cf. Winer 's Grammar, 273 (257)), John 14:7, John 14:9; in an emphatic sense, of Christ, who has an immediate and perfect knowledge of God without being taught by another, John 1:18; John 6:46; ὄψεσθαί Θεόν καθώς ἐστιν, of the knowledge of God that may be looked for in his future kingdom, 1 John 3:2; ὄψεσθαί Christ, is used in reference to the apostles, about to perceive his invisible presence among them by his influence upon their souls through the Holy Spirit, John 16:16, John 16:19; Christ is said ὄψεσθαί the apostles, i. e. will have knowledge of them, ibid. 22.

3. to see i. e. to become acquainted with by experience, to experience: ζωήν, equivalent to to become a partaker of, John 3:36; ἡμέραν (cf. German erleben; see εἰδῶ , I. 5), Luke 17:22 (Sophocles O. R. 831).

4. to see to, look to; i. e.

a. equivalent to to take heed, beware (see especially Buttmann , § 139, 49; cf. Winer 's Grammar, 503 (469)): ὁρᾷ μή, with aorist subjunctive, see that... not, take heed lest, Matthew 8:4; Matthew 18:10; Mark 1:44; 1 Thessalonians 5:15; supply τοῦτο ποιήσῃς in Revelation 19:10; Revelation 22:9 (Winer s Grammar, 601 (558); Buttmann , 395 (338)) (Xenophon , Cyril 3, 1, 27, where see Poppo; Sophocles Philoct. 30, 519; El. 1003); followed by an imperative, Matthew 9:30; Matthew 24:6; ὁρᾶτε καί προσέχετε ἀπό, Matthew 16:6; ὁρᾶτε, βλέπετε ἀπό, Mark 8:15; ὁρᾶτε, καί φυλάσσεσθε ἀπό, Luke 12:15; ὁρᾷ, τί μέλλεις ποιεῖν, equivalent to weigh well, Acts 22:26 Rec. (ὁρᾷ τί ποιεῖς, Sophocles Philoct. 589).

b. equivalent to to care for, pay heed to: σύ ὄψῃ (R G ὄψει (see above)), see thou to it, that will be thy concern (cf. Winer 's Grammar, § 40, 6), Matthew 27:4; plural, 24; Acts 18:15 (Epictetus diss. 2, 5, 30; 4, 6, 11f; (Antoninus 5, 25 (and Gataker at the passage))).

5. passive 1 aorist ὤφθην, I was seen, showed myself, appeared (cf. Buttmann , 52 (45)): Luke 9:31; with the dative of person (cf. Buttmann , as above (also § 134, 2; cf. Winer 's Grammar, § 31, 10)): of angels, Luke 1:11; Luke 22:43 (L brackets WH reject the passage); Acts 7:30, Acts 7:35 (Exodus 3:2); of God, Acts 7:2 (Genesis 12:7; Genesis 17:1); of the dead, Matthew 17:3; Mark 9:4, cf. Luke 9:31; of Jesus after his resurrection, Luke 24:34; Acts 9:17; Acts 13:31; Acts 26:16; 1 Corinthians 15:5-8; 1 Timothy 3:16; of Jesus hereafter to return, Hebrews 9:28; of visions during sleep or ecstasy, Acts 16:9; Revelation 11:19; Revelation 12:1, Revelation 12:8; in the sense of coming upon unexpectedly, Acts 2:3; Acts 7:26. future passive ὧν ὀφθήσομαι σοι, on account of which I will appear unto thee, Acts 26:16; on this passive see Winer s Grammar, § 39, 3 N. 1; cf. Buttmann , 287 (247); (Compare: ἀφοράω, καθοράω, πρωράω.) [SYNONYMS: ὁρᾶν, βλέπειν, both denote the physical act: ὁρᾶν in general, βλέπειν the single look; ὁρᾶν gives prominence to the discerning mind, βλέπειν to the particular mood or point. When the physical side recedes, ὁρᾶν denotes perception in general (as resulting principally from vision), the prominence in the word of the mental element being indicated by the construction of the accusative with an infinitive (in contrast with that of the participle required with βλέπειν), and by the absolute ὁρᾷς; βλέπειν on the other hand, when its physical side recedes, gets a purely outward sense, look (i. e. open, incline) toward, Latinspectare ,vergere . Schmidt , chapter 11. Cf. θεωρέω , σκοπέω , εἰδῶ , I. at the end]

ὀργή

(3709) ὀργή, ὀργῆς, ἡ (from ὀργάω to teem, denoting an internal motion, especially that of plants and fruits swelling with juice (Curtius , § 152); cf. Latinturgere alicui forirasci alicui in Plautus Cas. 2, 5, 17; Most. 3, 2, 10; cf. German arg, Aerger), in Greek writings from Hesiod down "the natural disposition, temper, character; movement or agitation of soul, impulse, desire, any violent emotion," but especially (and chiefly in Attic) anger. In Biblical Greek anger, wrath, indignation (on the distinction between it and θυμός, see θυμός , 1): Ephesians 4:31; Colossians 3:8; James 1:19; μετ' ὀργῆς, indignant (A. V. with anger), Mark 3:5; χωρίς ὀργῆς, 1 Timothy 2:8; anger exhibited in punishing, hence, used for the punishment itself (Demosthenes or. in middle § 43): of the punishments inflicted by magistrates, Romans 13:4; διά τήν ὀργήν, i. e. because disobedience is visited with punishment, Romans 13:5. The ὀργή attributed to God in the N. T. is that in God which stands opposed to man's disobedience, obduracy (especially in resisting the gospel) and sin, and manifests itself in punishing the same: John 3:36; Romans 1:18; Romans 4:15; Romans 9:22; Hebrews 3:11; Hebrews 4:3; Revelation 14:10; Revelation 16:19; Revelation 19:15; absolutely, ἡ ὀργή, Romans 12:19 (cf. Winer 's Grammar, 594 (553)); σκεύη ὀργῆς, vessels into which wrath will be poured (at the last day), explained by the addition κατηρτισμένα εἰς ἀπώλειαν, Romans 9:22; ἡ μελλουσα ὀργή, which at the last day will be exhibited in penalties, Matthew 3:7; Luke 3:7 (others understand in these two passages the (national) judgments immediately impending to be referred to — at least primarily); also ἡ ὀργή ἡ ἐρχομένη, 1 Thessalonians 1:10; ἡμέρα ὀργῆς, the day on which the wrath of God will be made manifest in the punishment of the wicked (cf. Winer 's Grammar, § 30, 2 a.), Romans 2:5; and ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτοῦ (Revelation 6:17; see ἡμέρα , 3 at the end); ἔρχεται ἡ ὀργή τοῦ Θεοῦ ἐπί τινα, the wrath of God cometh upon one in the infliction of penalty (cf. Winer 's Grammar, § 40, 2 a.), Ephesians 5:6; Colossians 3:6 (T Tr WH omit; L brackets ἐπί etc.); ἔφθασε (ἔφθακεν L text WH marginal reading) ἐπ' αὐτούς ἡ ὀργή, 1 Thessalonians 2:16; so ἡ ὀργή passes over into the notion of retribution and punishment, Luke 21:23; Rom. (Romans 2:8); Romans 3:5; Romans 5:9; Revelation 11:18; τέκνα ὀργῆς, men exposed to divine punishment, Ephesians 2:3; εἰς ὀργήν, unto wrath, i. e. to undergo punishment in misery, 1 Thessalonians 5:9. ὀργή is attributed to Christ also when he comes as Messianic judge, Revelation 6:16. (The Sept. for עֶבְרָה, wrath, outburst of anger, זַעַם, חֵמָה, חָרון, קֶצֶף, etc.; but chiefly for אַף.) Cf. Ferd. Weber, Vom Zorne Gottes. Erlang. 1862; Ritschl, Die christl. Lehre v. d. Rechtfertigung u. Versöhnung, ii., p. 118ff.

ὀργίζω

(3710) ὀργίζω: passive, present ὀργίζομαι; 1 aorist ὠργίσθην; (ὀργή); from Sophocles , Euripides , and Thucydides down; to provoke, arouse to anger; passive to be provoked to anger, be angry, be wroth (the Sept. for חָרָה, קָצַף, also for אַף חָרָה etc.): absolutely, Matthew 18:34; Matthew 22:7; Luke 14:21; Luke 15:28; Ephesians 4:26 (Buttmann , 290 (250); cf. Winer 's Grammar, §§ 43, 2; 55, 7); Revelation 11:18; τίνι, Matthew 5:22; ἐπί τίνι, Revelation 12:17 (L omits ἐπί) as in 1 Kings 11:9; (Andocides () 5, 10); Isocrates , p. 230 c.; (cf. Winer 's Grammar, 232 (218)). (Compare: πρωργίζω.)

ὀργίλος

(3711) ὀργίλος, ὀργιλη, ὀργίλον (ὀργή), prone to anger, irascible (A. V. soon angry): Titus 1:7. (Proverbs 22:24; Proverbs 29:22; Xenophon , de re equ. 9, 7; Plato (e. g. de rep. 411 b.); Aristotle (e. g. eth. Nic. 2, 7, 10); others.)

ὀργυιά

(3712) ὀργυιά, ὀργυιάς, ἡ (ὀρέγω to stretch out), the distance across the breast front the tip of one middle finger to the tip of the other when the arms are outstretched; five or six feet, a fathom: Acts 27:28. (Homer , Herodotus , Xenophon , others.)

ὀρέγω

(3713) ὀρέγω: (cf. Latinrego , German recken,strecken ,reichen (English reach; Curtius , § 153)); from Homer down; to stretch forth, as χεῖρα, Homer , Iliad 15, 371, etc.; present middle (cf. Winer s Grammar, p. 252 (237) note), to stretch oneself out in order to touch or to grasp something, to reach after or desire something: with a genitive of the thing, 1 Timothy 3:1; Hebrews 11:16; φιλαργυριας, to give oneself up to the love of money (not quite accurately since φιλαργυριας is itself the ὄρεξις; (cf. Ellicott at the passage)), 1 Timothy 6:10.

ὀρεινός

(3714) ὀρεινός, ὀρεινῇ, ὀρεινόν (ὄρος), mountainous, hilly; ἡ ὀρεινῇ (WH ὀρινη, see Iota) namely, χώρα (cf. Winer s Grammar, 591 (550)) (which is added in Herodotus 1, 110; Xenophon , Cyril 1, 3, 3), the mountain-district, hill-country: Luke 1:39, Luke 1:65 (Aristotle , h. a. 5, 28, 4; the Sept. for הַר, Genesis 14:10; Deuteronomy 11:11; Joshua 2:16, etc.).

ὄρεξις

(3715) ὄρεξις, ὀρέξεως, ἡ (ὀρέγομαι, which see), desire, longing, craving, for; eager desire, lust, appetite: of lust, Romans 1:27. It is used both in a good and a bad sense, as well of natural and lawful and even of proper cravings (of the appetite for food, Wis. 16:2f; Plutarch , mor., p. 635 c.; others; ἐπιστήμης, Plato , de fin., p. 414 b.), as also of corrupt and unlawful desires, Sir. 18:30 Sir. 23:6; ἄλογοι and λογιστικαι ὀρεξεις are contrasted in Aristotle , rhet. 1, 10, 7. (Cf. Trench , § lxxxvii.)

ὀρθοποδέω

(3716) ὀρθοποδέω, ὀρθοποδω; (ὀρθόπους with straight feet, going straight; and this from ὀρθός and πούς); to walk in a straight course; metaphorically, to act uprightly, Galatians 2:14 (cf. πρός , I. 3 f.). Not found elsewhere; (cf. Winer 's Grammar, 26; 102 (96)).

ὀρθός

(3717) ὀρθός, ὀρθή, ὀρθόν (ὈΡΩ, ὄρνυμι (to stir up, set in motion; according to others, from the root, to lift up; cf. Fick iii., p. 775; Vanicek , p. 928; Curtius , p. 348)), straight, erect; i. e.

a. upright: ἀνάστηθι, Acts 14:10; so with στῆναι in 1 Esdr. 9:46, and in Greek writings, especially Homer

b. opposed to σκολιός, straight i. e. not crooked: τροχιαί, Hebrews 12:13 (for יָשָׁר, Proverbs 12:15 etc.; (Pindar , Theognis , others)).

ὀρθοτομέω

(3718) ὀρθοτομέω, ὀρθοτόμω; (ὀρθοτομος cutting straight, and this from ὀρθός and τέμνω);

1. to cut straight: τάς ὁδούς, to cut straight ways, i. e. to proceed by straight paths, hold a straight course, equivalent to to do right (for יִשֵּׁר), Proverbs 3:6; Proverbs 11:5 (viam secare, Vergil Aen. 6, 899).

2. dropping the idea of cutting, to make straight and smooth; Vulg. recte tracto , to handle aright: τόν λόγον τῆς ἀληθείας, i. e. to teach the truth correctly and directly, 2 Timothy 2:15; τόν ἀληθῆ λόγον, Eustathius , opuscc., p. 115, 41. (Not found elsewhere (except in ecclesiastical writings (Winer 's Grammar, 26); e. g. constt. apost. 7, 31 ἐν τῷ τοῦ κυρίου δόγμασιν; cf. Suicer ii. 508f). Cf. καινοτομέω, to cut new veins in mining; dropping the notion of cutting, to make something new, introduce new things, make innovations or changes, etc.)

ὀρθρίζω

(3719) ὀρθρίζω: 3 person singular imperfect ὤρθριζεν; (ὄρθρος); not found in secular authors ((cf. Winer s Grammar, 26; 33; 91 (87)); Moeris (p. 272, Pierson edition) ὀρθρευει ἀττικως, ὀρθρίζει ἑλληνικως); the Sept. often for הִשְׁכִּים; (cf. Grimm on 1 Macc. 4:52 and on Wis. 6:14); to rise early in the morning: πρός τινα, to rise early in the morning in order to betake oneself to one, to resort to one early in the morning, (Vulg. manico ad aliquem ), Luke 21:38, where see Meyer.

ὀρθρινός

(3720) ὀρθρινός, ὀρθρινή ὀρθρινον (from ὄρθρος; cf. ἡμερινός, ἑσπερινός , ὀπωρινός, πρωϊνός a poetic (Anth. ) and later form for ὄρθριος (see Lob. ad Phryn. , p. 51; Sturz, De dial. Maced. et Alex., p. 186; (Winer s Grammar, 25)), early: Revelation 22:16 Rec. ; Luke 24:22 L T Tr WH . (Hosea 6:4; Wis. 11:23 (22).)

ὄρθριος

(3721) ὄρθριος, ὀρθρια, ὀρθριον (from ὄρθρος, which see; cf. ὄψιος πρώιος), early; rising at the first dawn or very early in the morning: Luke 24:22 R G (Job 29:7; Job 3:1-26Macc. 5:10, 23). Cf. the preceding word. (Homer (h. Merc. 143), Theognis , others.)

ὄρθρος

(3722) ὄρθρος, ὄρθρου, ὁ (from ὈΡΩ, ὄρνυμι to stir up, rouse; cf. Latinorior ,ortus ), from Hesiod down; the Sept. for שַׁחַר dawn, and several times for בֹּקֶר; daybreak, dawn: ὄρθρου βαθέος or βαθέως (see βαθέως and βαθύς (on the genitive cf. Winer s Grammar, § 30, 11; Buttmann , § 132, 26)), at early dawn, Luke 24:1; ὄρθρου, at daybreak, at dawn, early in the morning, John 8:2 (Hesiod , Works, 575; the Sept. Jeremiah 25:4; Jeremiah 33:5 (Jeremiah 26:5), etc.); ὑπό τόν ὄρθρον, Acts 5:21 (Dio Cassius , 76, 17).

ὀρθῶς

(3723) ὀρθῶς (ὀρθός), adverb, rightly: Mark 7:35; Luke 7:43; Luke 10:28; Luke 20:21. (Aeschylus and Herodotus down.)

ὁρίζω

(3724) ὁρίζω; 1 aorist ὡρισα; passive, perfect participle ὡρισμένος; 1 aorist participle ὁρισθεις; (from ὅρος a boundary, limit); from (Aeschylus and) Herodotus down; to define; i. e.

1. to mark out the boundaries or limits (of any place or thing): Herodotus , Xenophon , Thucydides , others; Numbers 34:6; Joshua 13:27.

2. to determine, appoint: with an accusative of the thing, ἡμέραν, Hebrews 4:7; καιρούς, Acts 17:26 (numerous examples from Greek authors are given in Bleek, Hebrew-Br. 2:1, p. 538f); passive ὡρισμένος, 'determinate,' settled, Acts 2:23; τό ὡρισμένον, that which hath been determined, according to appointment, decree, Luke 22:22; with an accusative of person Acts 17:31 (ᾧ by attraction for ὅν (Winer s Grammar, § 24, 1; Buttmann , § 143, 8)); passive with a predicate nominative, Romans 1:4 (for although Christ was the Son of God before his resurrection, yet he was openly appointed (A. V. declared) such among men by this transcendent and crowning event); ὁρίζω, to ordain, determine, appoint, Acts 10:42; followed by an infinitive Acts 11:29 (Sophocles from 19 d. (i. e. Aegeus (539), viii., p. 8, Brunck edition)). (Compare: ἀφορίζω, ἀποδιορίζω, πρωρίζω.)

ὅριον

(3725) ὅριον, ὁρίου, τό (from ὅρος (boundary)) (fr. Sophocles down), a bound, limit, in the N. T. always in plural (like Latinfines ) boundaries (R. V. borders), equivalent to region, district, land, territory: Matthew 2:16; Matthew 4:13; Matthew 8:34; Matthew 15:22, Matthew 15:39; Matthew 19:1; Mark 5:17; Mark 7:24 L T Tr WH ,Mark 7:31; Mark 10:1; Acts 13:50. (the Sept. very often for גֲּבוּל; several times for גְּבוּלָה.)

ὁρκίζω

(3726) ὁρκίζω; (ὅρκος);

1. to force to take an oath, to administer an oath to: Xenophon , conviv. 4, 10; Demosthenes , Polybius ; cf. Lob. ad Phryn. , p. 361.

2. to adjure (solemnly implore), with two accusative of person, viz. of the one who is adjured and of the one by whom he is adjured (cf. Matthiae , § 413, 10; (Buttmann , 147 (128))): 1 Thessalonians 5:27 R G (see ἐνορκίζω ); Mark 5:7; Acts 19:13. (the Sept. for הִשְׁבִּיעַ, τινα followed by κατά with the genitive, 1 Kings 2:42 (1 Kings 3:42); 2 Chronicles 36:13; ἐν, Nehemiah 13:25.) (Compare: ἐνορκίζω, ἐξορκίζω.)

ὅρκος

(3727) ὅρκος, ὅρκου, ὁ (from ἔργῳ, εἴργω; equivalent to ἕρκος an enclosure, confinement; hence, Latinorcus ) (from Homer down), the Sept. for שֲׁבוּעָה, an oath: Matthew 14:7, Matthew 14:9; Matthew 26:72; Mark 6:26; Luke 1:73 (Winer s Grammar, 628 (583); Buttmann , § 144, 13); Acts 2:30 (Winer 's Grammar, 226 (212); 603 (561)); Hebrews 6:16; James 5:12; by metonymy, that which has been pledged or promised with an oath; plural vows, Matthew 5:33 ((cf. Wünsche ad loc.)).

ὁρκωμοσία

(3728) ὁρκωμοσία, ὁρκωμοσίας, ἡ (ὁρκωματέω (ὅρκος and ὄμνυμι); cf. ἀπωμοσια, ἀντωμοσία), affirmation made on oath, the taking of an oath, an oath: Hebrews 7:20(21),21,28. (Ezekiel 17:18; Ezekiel 1:1-28 Esdr. 8:90 (92); Josephus , Antiquities 16, 6, 2. Cf. Delitzsch, Commentary on Hebrew, the passage cited.)

ὁρμάω

(3729) ὁρμάω, ό῾ρμω: 1 aorist ὥρμησα; (from ὁρμή);

1. transitive, to set in rapid motion, stir up, incite, urge on; so from Homer down.

2. intransitive, to start forward impetuously, to rush (so from Homer down): εἰς τί, Matthew 8:32; Mark 5:13; Luke 8:33; Acts 19:29; ἐπί τινα, Acts 7:57.

ὁρμή

(3730) ὁρμή, ὁρμῆς, ἡ (from the root, sar, to go, flow; Fick i., p. 227; Curtius , § 502), from Homer down, a violent motion, impulse: James 3:4; a hostile movement, onset, assault, Acts 14:5 (cf. Trench , § lxxxvii.).

ὅρμημα

(3731) ὅρμημα, ὁρμηματος, τό (ὁρμάω), a rush, impulse: Revelation 18:21 (here A. V. violence). (For עֶבְרָה outburst of wrath, Amos 1:11; Habakkuk 3:8, cf. Schleusner, Thesaurus iv., p. 123; an enterprise, venture, Homer , Iliad 2, 356, 590, although interpreters differ about its meaning there (cf. Ebeling, Lex. Homer or Liddell and Scott, v.); that to which one is impelled or hurried away by impulse (rather, incitement, stimulus), Plutarch , mor. (de virt. mor. § 12), p. 452c.)

ὄρνεον

(3732) ὄρνεον, ὀρνέου, τό, a bird: Revelation 18:2; Revelation 19:17, Revelation 19:21. (The Sept. ; Homer , Thucydides , Xenophon , Plato ; Josephus , Antiquities 3, 1, 5.)

ὄρνις

(3733) ὄρνιξ (so manuscripts א D), equivalent to ὄρνις (which see): Luke 13:34 Tdf. The nominative is not found in secular writings, but the trisyllabic forms ὀρνιχος, ὀρνιχι for ὀρνιθος, etc., are used in Doric; (Photius (edited by Porson, p. 348, 22) Ἰωνες ὄρνιξ... καί Δωριεις ὄρνιξ. Cf. Curtius , p. 495).

ὁροθεσία

(3734) ὁροθεσία, ὁροθεσίας, ἡ (from ὁροθετης; and this from ὅρος (a boundary; see ὅριον ), and τίθημι);

a. properly, a setting of boundaries, laying down limits.

b. a definite limit; plural bounds, Acts 17:26. (Ecclesiastical writings; (Winer 's Grammar, 25).)

ὄρος

(3735) ὄρος, ὄρους, τό (ὈΡΩ, ὄρνυμι (i. e. a rising; see orthroi])) (from Homer down), the Sept. for הַר, a mountain: Matthew 5:14; Luke 3:5; Revelation 6:14, and often; τό ὄρος, the mountain nearest the place spoken of, the mountain near by (but see ὁ , II. 1 b.), Matthew 5:1; Mark 3:13; Luke 9:28; John 6:3, John 6:15; plural ὄρη, Matthew 18:12; Matthew 24:16; Mark 5:5; Revelation 6:16, etc.; genitive plural ὀρέων (on this uncontracted form, used also in Attic, cf. Alexander Buttmann (1873) Gram. § 49 note 3; Winer s Grammar, § 9, 2 c.; (Buttmann , 14 (13); Dindorf in Fleckeisen's Jahrb. for 1869, p. 83)), Revelation 6:15; ὄρη μεθιστάνειν a proverb. phrase, used also by rabbinical writings, to remove mountains, i. e. to accomplish most difficult, stupendous, incredible things: 1 Corinthians 13:2, cf. Matthew 17:20; Matthew 21:21; Mark 11:23.

ὀρύσσω

(3736) ὀρύσσω: 1 aorist ὤρυξα; from Homer down; the Sept. for חָפַר, כָּרָה, etc.; to dig: to make τί by digging, Mark 12:1; τί ἐν τίνι, Matthew 21:33; equivalent to to make a pit, ἐν τῇ γῆ, Matthew 25:18 (here T Tr WH ὤρυξεν γῆν). (Compare: διορύσσω, ἐξορύσσω.)

ὀρφανός

(3737) ὀρφανός, ὀρφανη, ὀρφανόν (ὈΡΦΟΣ, Latinorbus ; (Curtius , § 404)), from Homer , Odyssey 20, 68 down, the Sept. for יָתום; bereft (of a father, of parents), James 1:27 (A. V. fatherless); of those bereft of a teacher, guide, guardian, John 14:18 (Lamentations 5:3).

ὀρχέομαι

(3738) ὀρχέομαι, ὀρχοῦμαι: 1 aorist ὠρχησαμην; (from χορός, by transposition ὄρχος; cf. ά῾ρπω, ἁρπάζω , and Latinrapio , μορφή and Latinforma ; (but these supposed transpositions are extremely doubtful, cf. Curtius , § 189; Fick 4:207, 167. Some connect ὀρχέομαι with the root, argh, 'to put in rapid motion'; cf. Vanicek , p. 59)); to dance: Matthew 11:17; Matthew 14:6; Mark 6:22; Luke 7:32. (From Homer down; the Sept. for רָקַד, 1 Chronicles 15:29; Ecclus. 3:4; 2 Samuel 6:21.)

ὅς

(3739) ὅς, ἡ, ὁ, the postpositive article, which has the force of:

I. a demonstrative pronoun, this, that (Latin hic , haec , hoc ; German emphatic der , die , das ); in the N. T. only in the following instances: ὅς δέ, but he (German er aber ), John 5:11 L Tr WH ; (Mark 15:23 T Tr text WH ; cf. Buttmann , § 126, 2); in distributions and distinctions: ὅς μέν... ὅς δέ, this... that, one... another, the one... the other, Matthew 21:35; Matthew 22:5 L T Tr WH ; Matthew 25:15; Luke 23:33; Acts 27:44; Romans 14:5; 1 Corinthians 7:7 R G ; 1 Corinthians 11:21; 2 Corinthians 2:16; Jude 1:22; ὁ μέν... ὁ δέ, the one... the other, Romans 9:21; (ὁ μέν... ὁ δέ... ὁ δέ, some... some... some, Matthew 13:23 L T WH ); ὁ δέ... ὁ δέ... ὁ δέ, some... some... some, Matthew 13:8; ᾧ (masculine) μέν... ἄλλῳ (δέ)... ἑτέρῳ δέ (but L T Tr WH omit this δέ) κτλ., 1 Corinthians 12:8-10 ὁ μέν... ἄλλο δέ (L text T Tr WH καί ἄλλο), Mark 4:4; with a variation of the construction also in the following passages: ὁ μέν... καί ἕτερον, Luke 8:5; οὕς μέν with the omission of οὕς δέ by anacoluthon, 1 Corinthians 12:28; ὅς μέν... ὁ δέ ἀσθενῶν etc. one man... but he that is weak etc. Romans 14:2. On this use of the pronoun, chiefly by later writers from Demosth. down, cf. Matthiae , § 289 Anm. 7; Kühner, § 518, 4 b. ii., p. 780; (Jelf , § 816, 3 b.); Alexander Buttmann (1873) Gram. § 126, 3; Buttmann , 101 (89); Winer 's Grammar, 105 (100); Fritzsche on Mark, p. 507.

II. a relative pronoun who, which, what;

1. in the common construction, according to which the relative agrees as respects its gender with the noun or pronoun which is its antecedent, but as respects case is governed by its own verb, or by a substantive, or by a preposition: ὁ ἀστήρ ὅν εἶδον, Matthew 2:9; ὁ... Ἰουδαῖος οὗ ὁ ἔπαινος κτλ., Romans 2:29; οὗτος περί οὗ ἐγώ ἀκούω τοιαῦτα, Luke 9:9; ἀπό τῆς ἡμέρας, ἀφ' ἧς, Acts 20:18; Θεός δἰ οὗ, ἐξ οὗ, 1 Corinthians 8:6, and numberless other examples it refers to a more remote noun in 1 Corinthians 1:8, where the antecedent of ὅς is not the nearest noun Ἰησοῦ Χριστοῦ, but τῷ Θεῷ in 4; yet cf. Winer 's Grammar, 157 (149); as in this passage, so very often elsewhere the relative is the subject of its own clause: ἀνήρ ὅς etc. James 1:12; πᾶς ὅς, Luke 14:33; οὐδείς ὅς, Mark 10:29; Luke 18:29, and many other examples

2. in constructions peculiar in some respect;

a. the gender of the relative is sometimes made to conform to that of the following noun: τῆς αὐλῆς, ὁ ἐστι πραιτώριον, Mark 15:16; λαμπάδες, ἅ εἰσί (L ἐστιν) τά πνεύματα, Revelation 4:5 (L T WH ); σπέρματι, ὅς ἐστι Χριστός, Galatians 3:16; add, Ephesians 1:14 (L WH text Tr marginal reading ὁ); Ephesians 6:17; 1 Timothy 3:15; Revelation 5:8 (T WH marginal reading ἅ); cf. Herm. ad Vig. , p. 708; Matthiae , § 440, p. 989f; Winer s Grammar, § 24, 3; Buttmann , § 143, 3.

b. in constructions ad sensum (cf. Buttmann , § 143, 4);

α. the plural of the relative is used after collective nouns in the singular (cf. Winer s Grammar, § 21, 3; Buttmann , as above): πλῆθος πολύ, οἱ ἦλθον, Luke 6:17; πᾶν τό πρεσβυτέριον, παῥ ὧν, Acts 22:5; γενεάς, ἐν οἷς, Philippians 2:15.

β. κατά πᾶσαν πόλιν, ἐν αἷς, Acts 15:36; ταύτην δευτέραν ὑμῖν γράφω ἐπιστολήν, ἐν αἷς (because the preceding context conveys the idea of two Epistles), 2 Peter 3:1.

γ. the gender of the relative is conformed not to the grammatical but to the natural gender its antecedent (cf. Winer s Grammar, § 21, 2; Buttmann , as above): παιδάριον ὅς, John 6:9 L T Tr WH ; θηρίον ὅς, of Nero, as antichrist, Revelation 13:14 L T Tr WH ; κεφαλή ὅς, of Christ, Colossians 2:19; (add μυστήριον ὅς etc. 1 Timothy 3:16 G L T Tr WH ; cf. Buttmann , as above; Winer 's Grammar, 588f (547)); σκεύη (of men) οὕς,Romans 9:24; ἔθνη οἱ, Acts 15:17; Acts 26:17; τέκνα, τεκνία οἱ, John 1:13; Galatians 4:19; 2 John 1:1 (Euripides , suppl. 12); τέκνον ὅς, Philemon 1:10.

c. In attractions (Buttmann , § 143, 8; Winer 's Grammar, §§ 24, 1; 66, 4ff);

α. the accusative of the relative pronoun depending on a transitive, verb is changed by attraction into the oblique case of its antecedent: κτίσεως ἧς ἔκτισεν ὁ Θεός, Mark 13:19 (R G ); τοῦ ῤήματος οὗ εἶπεν, Mark 14:72 (Rec. ); add, John 4:14; John 7:31, John 7:39 (but Tr marginal reading WH marginal reading ὁ); John 15:20; John 21:10; Acts 3:21, Acts 3:25; Acts 7:17, Acts 7:45; Acts 9:36; Acts 10:39; Acts 22:10; Romans 15:18; 1 Corinthians 6:19; 2 Corinthians 1:6; 2 Corinthians 10:8, 2 Corinthians 10:13; Ephesians 1:8; Titus 3:5(R G ),Titus 3:6; Hebrews 6:10; Hebrews 9:20; James 2:5; 1 John 3:24; Jude 1:15; for other examples see below; ἐν ἄρα ἡ οὐ γινώσκει, Matthew 24:50; τῇ παραδόσει ἡ παρεδώκατε, Mark 7:13; add, Luke 2:20; Luke 5:9; Luke 9:43; Luke 12:46; Luke 24:25; John 17:5; Acts 2:22; Acts 17:31; Acts 20:38; 2 Corinthians 12:21; 2 Thessalonians 1:4; Revelation 18:6; cf. Winer s Grammar, § 24, 1; (Buttmann , as above). Rarely attraction occurs where the verb governs the dative (but see below): thus, κατέναντι οὗ ἐπίστευσε Θεοῦ for κατέναντι Θεοῦ, ᾧ ἐπίστευσε (see κατέναντι ), Romans 4:17; φωνῆς, ἧς ἔκραξα (for ἡ (others, ἥν, cf. Winer s Grammar, 164 (154f) Buttmann , 287 (247))), Acts 24:21, cf. Isaiah 6:4; (ἤγετο δέ καί τῶν ἑαυτοῦ τέ πιστῶν, οἷς ἠδετο καί ὧν ἠπιστει πολλούς, for καί πολλούς τούτων, οἷς ἠπιστει, Xenophon , Cyril 5, 4, 39; ὧν ἐγώ ἐντετύχηκα οὐδείς, for οὐδείς τούτων, οἷς ἐντετύχηκα, Plato , Gorgias, p. 509 a.; Protag., p. 361 e.; de rep. 7, p. 531 e.; παῥ ὧν βοηθεῖς, οὐδεμίαν ληψει χάριν, for παρά τούτων, οἷς κτλ., Aeschines f. leg., p. 43 (117); cf. Fritzsche, Ep. ad Romans, i., p. 237; (Buttmann , § 148, 11; Winer 's Grammar, 163f (154f); but others refuse to recognize this rare species of attraction in the N. T.; cf. Meyer on Ephesians 1:8)). The following expressions, however, can hardly be brought under this construction: τῆς χάριτος ἧς ἐχαρίτωσεν (as if for ἡ), Ephesians 1:6 L T Tr WH ; τῆς κλήσεως, ἧς ἐκλήθητε, Ephesians 4:1; διά τῆς παρακλήσεως ἧς παρακαλούμεθα, 2 Corinthians 1:4, but must be explained agreeably to such phrases as χάριν χαριτουν, κλῆσιν καλεῖν, etc. ((i. e. accusative of kindred abstract substantive; cf. Winer s Grammar, § 32, 2; Buttmann , § 131, 5)); cf. Winer s Grammar, (and Buttmann , as above).

β. The noun to which the relative refers is so conformed to the case of the relative clause that either

αα. it is itself incorporated into the relative construction, but without the article (Buttmann , § 143, 7; Winer 's Grammar, § 24, 2 b.): ὅν ἐγώ ἀπεκεφάλισα Ἰωάννην, οὗτος ἠγέρθη, for Ἰωάννης, ὅν κτλ., Mark 6:16; add, Luke 24:1; Philemon 1:10; Romans 6:17; εἰς ἥν οἰκίαν, ἐκεῖ, equivalent to ἐν τῇ οἰκία, εἰς ἥν, Luke 9:4; or

ββ. it is placed before the relative clause, either with or without the article (Winer s Grammar, § 24, 2 a.; Buttmann , § 144, 13): τόν ἄρτον ὅν κλῶμεν, οὐχί κοινωνία τοῦ σώματος, 1 Corinthians 10:16; λίθον ὅν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη (for ὁ λίθος, ὅς κτλ.), Matthew 21:42; Mark 12:10; Luke 20:17; 1 Peter 2:7.

γ. Attraction in the phrases ἄχρι ἧς ἡμέρας for ἄχρι τῆς ἡμέρας, ἡ (Winer 's Grammar, § 24, 1 at the end): Matthew 24:38; Luke 1:20; Luke 17:27; Acts 1:2; ἀφ' ἧς ἡμρας for ἀπό τῆς ἡμέρας, ἡ, Colossians 1:6, Colossians 1:9; ὅν τρόπον, as, just as, for τοῦτον τόν τρόπον ὅν or ᾧ Matthew 23:37; Luke 13:31; Acts 7:28; (preceded or) followed by οὕτως, Acts 1:11; 2 Timothy 3:8.

δ. A noun common to both the principal clause and the relative is placed in the relative clause after the relative pronoun (Winer 's Grammar, 165 (156)): ἐν ᾧ κρίματι κρίνετε, κριθήσεσθε, for κριθήσεσθε ἐν τῷ κρίματι, ἐν ᾧ κρίνετε, Matthew 7:2; Matthew 24:44; Mark 4:24; Luke 12:40, etc.

3. The Neuter ὁ

a. refers to nouns of the masculine and the feminine gender, and to plurals, when that which is denoted by these nouns is regarded as a thing (cf. Buttmann , § 129, 6): λεπτά δύο, ὁ ἐστι κοδράντης, Mark 12:42; ἀγάπην, ὁ ἐστι σύνδεσμος, Colossians 3:14 L T Tr WH ; ἄρτους, ὁ etc. Matthew 12:4 L text T Tr WH .

b. is used in the phrases (Buttmann , as above] — ὁ ἐστιν, which (term) signifies: Βοανεργές ὁ ἐστιν υἱοί βροντῆς, Mark 3:17; add, Mark 5:41; Mark 7:11, Mark 7:34; Hebrews 7:2; ὁ ἐστι μεθερμηνευόμενον, and the like: Matthew 1:23; Mark 15:34; John 1:38 (John 1:39), John 1:41 (John 1:42); John 9:7; John 20:16.

c. refers to a whole sentence (Buttmann , as above): τοῦτον ἀνέστησεν ὁ Θεός, οὗ... μάρτυρες, Acts 2:32; Acts 3:15; περί οὗ... ὁ λόγος, Hebrews 5:11; ὁ καί ἐποίησαν (and the like), Acts 11:30; Galatians 2:10; Colossians 1:29; ὁ (which thing viz. that I write a new commandment (cf. Buttmann , § 143, 3)) ἐστιν ἀληθές, 1 John 2:8; ὁ (namely, to have one's lot assigned in the lake of fire) ἐστιν ὁ θάνατος ὁ δεύτερος, Revelation 21:8.

4. By an idiom to be met with from Homer down, in the second of two coordinate clauses a pronoun of the third person takes the place of the relative (cf. Passow 2, p. 552b; (Liddell and Scott, under the word B. IV. 1); Buttmann , § 143, 6; (Winer 's Grammar, 149 (141))): ὅς ἔσται ἐπί τοῦ δώματος καί τά σκεύη αὐτοῦ ἐν τῇ οἰκία μή καταβάτω, Luke 17:31; ἐξ οὗ τά πάντα καί ἡμεῖς εἰς αὐτόν, 1 Corinthians 8:6.

5. Sometimes, by a usage especially Hebraistic, an oblique case of the pronoun αὐτός is introduced into the relative clause redundantly; as, ἧς τό θυγάτριον αὐτῆς, Mark 7:25; see αὐτός , II. 5.

6. The relative pronoun very often so includes the demonstrative οὗτος or ἐκεῖνος that for the sake of perspicuity demons. pronoun must be in thought supplied, either in the clause preceding the relative clause or in that which follows it (Winer s Grammar, § 23, 2; Buttmann , § 127, 5). The following examples may suffice:

a. a demons. pronoun must be added in thought in the preceding clause: οἷς ἡτοίμασται, for τούτοις δοθήσεται, οἷς ἡτοίμασται, Matthew 20:23; δεῖξαι (namely, ταῦτα), ἅ δεῖ γενέσθαι, Revelation 1:1; Revelation 22:6; ᾧ for ἐκεῖνος ᾧ, Luke 7:43, Luke 7:47; οὗ for τούτῳ οὗ, Romans 10:14; with the attraction of ὧν for τούτων ἅ, Luke 9:36; Romans 15:18; ὧν for ταῦτα ὧν, Matthew 6:8; with a preposition intervening, ἔμαθεν ἀφ' ὧν (for ἀπό τούτων ἅ) ἔπαθεν, Hebrews 5:8.

b. a demons. pronoun must be supplied in the subsequent clause: Matthew 10:38; Mark 9:40; Luke 4:6; Luke 9:50; John 19:22; Romans 2:1, and often.

7. Sometimes the purpose and end is expressed in the form of a relative clause (cf. the Latin qui for ut is ): ἀποστέλλω ἄγγελον, ὅς (for which Lachmann in Matt. has καί) κατασκευάσει, who shall etc. equivalent to that he may etc., Matthew 11:10; Mark 1:2; Luke 7:27; (1 Corinthians 2:16); so also in Greek authors, cf. Passow , under the word, VIII. vol. 2, p. 553; (Liddell and Scott, under B. IV. 4); Matthiae , § 481, d.; (Kühner, § 563, 3 b.; Jelf , § 836, 4; Buttmann , § 139, 32); — or the cause: ὅν παραδέχεται, because he acknowledges him as his own, Hebrews 12:6; — or the relative stands where ὥστε might be used (cf. Matthiae , § 479 a.; Krüger , § 51, 13, 10; (Kühner, § 563, 3 e.); Passow , under the word, VIII. 2, ii., p. 553b; (Liddell and Scott, as above)): Luke 5:21; Luke 7:49.

8. For the interrogative τίς, τί, in indirect questions (cf. Ellendt, Lex. Sophocles 2:372; (cf. Buttmann , § 139, 58)): οὐκ ἔχω ὁ παραθήσω, Luke 11:6; by a later Greek usage, in a direct question (cf. Winer s Grammar, § 24, 4; Buttmann , § 139, 59): ἐφ' ὁ (or Rec. ἐφ' ᾧ) πάρει, Matthew 26:50 (on which (and the more than doubtful use of ὅς in direct question) see ἐπί , B. 2 a. ζ῾., p. 233b and C. I. 2 g. γ. αα., p. 235^b).

9. Joined to a preposition it forms a periphrasis for a conjunction (Buttmann , 105 (92)): ἀνθ' ὧν, for ἀντί τούτων ὅτι — because, Luke 1:20; Luke 19:44; Acts 12:23; 2 Thessalonians 2:10; for which reason, wherefore, Luke 12:3 (see ἀντί , 2 d.); ἐφ' ᾧ,.for that, since (see ἐπί , B. 2 a. δ., p. 233^a); ἀφ' οὗ (from the time that), when, since, Luke 13:25; Luke 24:21 (see ἀπό , I. 4 b., p. 58{b}); ἄχρις οὗ, see ἄχρι , 1 d.; ἐξ οὗ, whence, Philippians 3:20 cf. Winer s Grammar, § 21, 3; (Buttmann , § 143, 4 a.); ἕως οὗ, until (see ἕως , II. 1 b. α., p. 268{b}); also μέχρις οὗ, Mark 13:30; ἐν ᾧ, while, Mark 2:19; Luke 5:34; John 5:7; ἐν οἷς, meanwhile, Luke 12:1; (cf. ἐν , I. 8 e.).

10. With particles: ὅς ἄν and ὅς ἐάν, whosoever, if any one ever, see ἄν , II. 2 and ἐάν, II., p. 163{a}; οὗ ἐάν, wheresoever (whithersoever) with subjunctive, 1 Corinthians 16:6 (cf. Buttmann , 105 (92)). ὅς γέ, see γέ , 2. ὅς καί, who also, he who (cf. Klotz ad Devar. 2:2, p. 636): Mark 3:19; Luke 6:13; Luke 10:39 (here WH brackets ἡ); John 21:20; Acts 1:11; Acts 7:45; Acts 10:39 (Rec. omits καί); Acts 12:4; Acts 13:22; Acts 24:6; Romans 5:2; 1 Corinthians 11:23; 2 Corinthians 3:6; Galatians 2:10; Hebrews 1:2, etc.; ὅς καί αὐτός, who also himself, who as well as others: Matthew 27:57. ὅς δήποτε, whosoever, John 5:4 Rec. ; ὅσπερ (or ὅς περ L Tr text), who especially, the very one who (cf. Klotz ad Devar. 2:2, p. 724): Mark 15:6 (but here T WH Tr marginal reading now read ὅν παρῃτοῦντο, which see).

11. The genitive οὗ, used absolutely (cf. Winer s Grammar, 690 (549) note; Jelf , § 522, Obs. 1), becomes an adverb (first so in Attic writings, cf. Passow , II., p. 546a; (Meisterhans , § 50, 1));

a. where (Latin ubi ): Matthew 2:9; Matthew 18:20; Luke 4:16; Luke 23:53; Acts 1:13; Acts 12:12; Acts 16:13; Acts 20:6 (T Tr marginal reading ὅπου); Acts 25:10; Acts 28:14; Romans 4:15; Romans 9:26; 2 Corinthians 3:17; Colossians 3:1; Hebrews 3:9; Revelation 17:15; after verbs denoting motion (see ἐκεῖ b.; ὅπου, 1 b.) it can be rendered whither (cf. Winer s Grammar, § 54, 7; Buttmann , 71 (62)), Matthew 28:16; Luke 10:1; Luke 24:28; 1 Corinthians 16:6.

b. when (like Latin ubi equivalent to eo tempore quo , quom ): Romans 5:20 (Euripides , Iph. Taur. 320) (but others take οὗ in Romans, the passage cited locally).

ὁσάκις

(3740) ὁσάκις (ὅσος), relative adverb, as often as; with the addition of ἄν, as often soever as, 1 Corinthians 11:25. (R G ; cf. Winer s Grammar, § 42, 5a.; Buttmann , § 139, 34); also of ἐάν (L T Tr WH in 1 Corinthians, in the passage cited); Revelation 11:6. ((Lysias , Plato , others.))

ὅσιος

(3741) ὅσιος, ὅσια, ὅσιον, and once (1 Timothy 2:8) of two terminations (as in Plato , legg. 8, p. 831 d.; Dionysius Halicarnassus , Antiquities, 5, 71 at the end; cf. Winer s Grammar, § 11, 1; Buttmann , 26 (23); the feminine occurs in the N. T. only in the passage cited); from Aeschylus and Herodotus down; the Sept. chiefly for חָסִיד (cf. Grimm, Exgt. Hdbch. on Sap., p. 81 (and references under the word ἅγιος, at the end)); "undefiled by sin, free from wickedness, religiously observing every moral obligation, pure, holy, pious" (Plato , Gorgias, p. 507 b. περί μέν ἀνθρώπους τά προσηκοντα πράττων δικαἰ ἄν πραττοι, περί δέ θεούς ὅσια. The distinction between δίκαιος and ὅσιος is given in the same way by Polybius 23, 10, 8; Schol. ad Euripides , Hec. 788; Chariton 1, 10; (for other examples see Trench , § lxxxviii.; Wetstein on Ephesians 4:24; but on its applicability to N. T. usage see Trench , as above; indeed Plato elsewhere (Euthyphro, p. 12 e.) makes δίκαιος the generic and ὅσιος the specific term)); of men: Titus 1:8; Hebrews 7:26; οἱ ὅσιοι τοῦ Θεοῦ, the pious toward God, God's pious worshippers (Wis. 4:15 and often in the Psalms); so in a peculiar and pre-eminent sense of the Messiah (A. V. thy Holy One): Acts 2:27; Acts 13:35, after Psalm 15:10 (Psalms 16:10); χεῖρες (Aeschylus cho. 378; Sophocles O. C. 470), 1 Timothy 2:8. of God, holy: Revelation 15:4; Revelation 16:5 (also in secular authors occasionally of the gods; the Orphica , Arg. 27; hymn. 77, 2; of God in Deuteronomy 32:4 for יָשָׁר; Psalm 144:17 (Psalms 145:17) for חָסִיד, cf. Wis. 5:19); τά ὅσια Δαυίδ, the holy things (of God) promised to David, i. e. the Messianic blessings, Acts 13:34 from Isaiah 55:3.

ὁσιότης

(3742) ὁσιότης, ὁσιότητος, ἡ (ὅσιος), piety toward God, fidelity in observing the obligations of piety, holiness: joined with διακιοσυνη (see ὅσιος (and δικαιοσύνη, 1 b.)): Luke 1:75; Ephesians 4:24; Wis. 9:3; Clement of Rome , 1 Cor. 48, 4 [ET]. (Xenophon , Plato , Isocrates , others; the Sept. for יֹשֶׁר, Deuteronomy 9:5; for תֹּם, 1 Kings 9:4.) (Meinke in Studien und Kritiken 1884, p. 743; Schmidt , chapter 181.)

ὁσίως

(3743) ὁσίως (ὅσιος) (from Euripides down), adverb, piously, holily: joined with δικαίως, 1 Thessalonians 2:10 (ἁγνῶς καί ὁσίως καί δικαίως, Theophilus ad Autol. 1, 7).

ὀσμή

(3744) ὀσμή, ὀσμῆς, ἡ (ὄζω (which see)), a smell, odor: John 12:3; 2 Corinthians 2:14; θανάτου (L T Tr WH ἐκ θανάτου), such an odor as is emitted by death (i. e. by a deadly, pestiferous thing, a dead body), and itself causes death, 2 Corinthians 2:16; ζωῆς (or ἐκ ζωῆς) such as is diffused (or emitted) by life, and itself imparts life, ibid. (A. V. both times savor); ὀσμή εὐωδίας, Ephesians 5:2; Philippians 4:18; see εὐωδία , b. (Tragg., Thucydides , Xenophon , Plato , others; in Homer ὀδμή; the Sept. for רֵיחַ.)

ὅσος

(3745) ὅσος, ὅση, ὅσον (from Homer down), a relative adjective corresponding to the demon. τοσοῦτος either expressed or understood, Latin quantus , -a , -um ; used

a. of space (as great as): τό μῆκος αὐτῆς (Rec. adds τοσοῦτον ἐστιν) ὅσον καί (G T Tr WH omit καί) τό πλάτος, Revelation 21:16; of time (as long as): ἐφ' ὅσον χρόνον, for so long time as, so long as, Romans 7:1; 1 Corinthians 7:39; Galatians 4:1; also without a preposition, ὅσον χρόνον, Mark 2:19; neuter ἐφ' ὅσον, as long as, Matthew 9:15; 2 Peter 1:13 (Xenophon , Cyril 5, 3, 25); ἔτι μικρόν ὅσον ὅσον, yet a little how very, how very (Vulg. modicum (ali ) quautulum ), i. e. yet a very little while, Hebrews 10:37 (Isaiah 26:20; of a very little thing, Aristophanes vesp. 213; cf. Herm. ad Vig. , p. 726 no. 93; Winer s Grammar, 247 (231) note; Buttmann , § 150, 2).

b. of abundance and multitude; how many, as many as; how much, as much as: neuter ὅσον, John 6:11; plural ὅσοι, as many (men) as, all who, Matthew 14:36; Mark in. 10; Acts 4:6, Acts 4:34; Acts 13:48; Romans 2:12; Romans 6:8; Galatians 3:10, Galatians 3:27; Philippians 3:15; 1 Timothy 6:1; Revelation 2:24; ὅσαι ἐπαγγελίαι, 2 Corinthians 1:20; ὅσα ἱμάτια, Acts 9:39; neuter plural, absolutely (A. V. often whatsoever), Matthew 17:12; Mark 10:21; Luke 11:8; Luke 12:8; Romans 3:19; Romans 15:4; Jude 1:10; Revelation 1:2. πάντες ὅσοι (all as many as), Matthew 22:10 (here T WH πάντες οὕς); Luke 4:40; John 10:8; Acts 5:36; neuter πάντα ὅσα (all things whatsoever, all that), Matthew 13:46; Matthew 18:25; Matthew 28:20; Mark 12:44; Luke 18:22; John 4:29 (T WH Tr marginal reading πάντα ἅ); John 4:39 (T WH Tr text πάντα ἅ); πολλά ὅσα, John 21:25 R G (Homer , Iliad 22, 380; Xenophon , Hell. 3, 4, 3). ὅσοι... οὗτοι, Romans 8:14; ὅσα... ταῦτα, Philippians 4:8; ὅσα... ἐν τούτοις, Jude 1:10; ὅσοι... αὐτοί, John 1:12; Galatians 6:16. ὅσοι ἄν or ἐάν, how many soever, as many soever as (cf. Winer s Grammar, § 42, 3); followed by an indicative preterite (see ἄν , II. 1), Mark 6:56; by an indicative present Revelation 3:19; by a subjunctive aorist, Matthew 22:9; Mark 3:28; Mark 6:11; Luke 9:5 (Rec. ); Acts 2:39 (here Lachmann οὕς ἄν); Revelation 13:15; ὅσα ἄν, Matthew 18:18; John 11:22; John 16:13 (R G ); πάντα ὅσα ἄν, all things whatsoever: followed by subjunctive present Matthew 7:12; by subjunctive aorist, Matthew 21:22; Matthew 23:3; Acts 3:22. ὅσα in indirect discourse; how many things: Luke 9:10; Acts 9:16; Acts 15:12; 2 Timothy 1:18.

c. of importance: ὅσα, how great things, i. e. how extraordinary, in indirect discourse, Mark 3:8 (L marginal reading ἅ); Mark 5:19; Luke 8:39; Acts 14:21; Acts 15:4 (others take it of number in these last two examples how many; cf. b. above); how great (i. e. bitter), κακά, Acts 9:13.

d. of measure and degree, in comparative sentences, accusative neuter ὅσον... μᾶλλον περισσότερον, the more... so much the more a great deal (A. V. ), Mark 7:36; καθ' ὅσον with a comparitive, by so much as with the comparitive Hebrews 3:3; καθ' ὅσον... κατά τοσοῦτον (τοσοῦτο L T Tr WH ), Hebrews 7:20, Hebrews 7:22; καθ' ὅσον (inasmuch) as followed by οὕτως, Hebrews 9:27; τοσούτῳ with a comparitive followed by ὅσῳ with a comparitive, by so much... as, Hebrews 1:4 (Xenophon , mem. 1, 4, 40; Cyril 7, 5, 5f); without τοσούτῳ, Hebrews 8:6 (A. V. by how much); τοσούτῳ μᾶλλον, ὅσῳ (without μᾶλλον), Hebrews 10:25; ὅσα... τοσοῦτον, how much... so much, Revelation 18:7; ἐφ' ὅσον, for as much as, in so far as, without ἐπί τοσοῦτο, Matthew 25:40, Matthew 25:45; Romans 11:13.

ὅσπερ

(3746) ὅσπερ, ἤπερ, ὅπερ, see ὅς , ἡ, ὁ , 10. See related Strong's entry Strong's 3739.

ὀστέον

(3747) ὀστέον, contracted ὀστοῦν, genitive ὀστέου, τό (akin to Latinos ,ossis ; Curtius , § 213, cf., p. 41), a bone: John 19:36; plural ὀστέα, Luke 24:39; genitive ὀστέων (on these uncontracted forms cf. (WH s Appendix, p. 157); Winer s Grammar, § 8, 2 d.; (Buttmann , p. 13 (12))), Matthew 23:27; Ephesians 5:30 (R G Tr marginal reading brackets); Hebrews 11:22. (From Homer down; the Sept. very often for עֶצֶם.)

ὅστις

(3748) ὅστις, ἥτις, ὁ, τί (separated by a hypodiastole (comma), to distinguish it from ὅτι; but L T Tr write ὁ τί, without a hypodiastole (cf. Tdf. Prolog., p. 111), leaving a little space between ὁ and τί; (WH ὅτι); cf. Winer s Grammar, 46 (45f); (Lipsius , Gramm. Untersuch., p. 118f; WH . Introductory § 411)), genitive ὁυτινος (but of the oblique cases only the accusative neuter ὁ, τί and the genitive ὅτου, in the phrase ἕως ὅτου, are found in the N. T.) (from Homer down), compound of ὅς and τίς, hence, properly, anyone who; i. e.:

1. whoever, everyone who: ὅστις simply, in the singular chiefly at the beginning of a sentence in general propositions, especially in Matt.; with an indicative present, Matthew 13:12 (twice); Mark 8:34 (where L Tr WH εἰ τίς); Luke 14:27; neuter Matthew 18:28 Rec. ; with a future, Matthew 5:39 (R G Tr marginal reading), Matthew 5:41; Matthew 23:12, etc.; James 2:10 R G ; plural οἵτινες, whosoever (all those who): with indicative present, Mark 4:20; Luke 8:15; Galatians 5:4; with indicative aorist, Revelation 1:7; Revelation 2:24; Revelation 20:4; πᾶς ὅστις, with indicative present Matthew 7:24; with future Matthew 10:32; ὅστις with subjunctive (where ἄν is lacking very rarely (cf. Winer s Grammar, § 42, 3 (especially at the end); Buttmann , § 139, 31)) aorist (having the force of the future perfect in Latin), Matthew 18:4 Rec. ; James 2:10 L T Tr WH . ὅστις ἄν with subjunctive aorist (Latin future perfect), Matthew 10:33 (R G T ); Matthew 12:50; with subjunctive present Galatians 5:10 (ἐάν T Tr WH ); neuter with subjunctive aorist, Luke 10:35; John 14:13 (Tr marginal reading WH marginal reading present subjunctive); John 15:16 (Tr marginal reading WH marginal reading present subjunctive); with subjunctive present, John 2:5; 1 Corinthians 16:2 (Tr WH ἐάν; WH marginal reading aorist subjunctive); ὁ ἐάν τί for ὁ, τί ἄν with subjunctive aorist Ephesians 6:8 (R G ); πᾶν ὁ, τί ἄν or ἐάν with subjunctive present, Colossians 3:17, Colossians 3:23 (Rec. ; cf. Buttmann , § 139, 19; Winer 's Grammar, § 42, 3).

2. it refers to a single person or thing, but so that regard is had to a general notion or class to which this individual person or thing belongs, and thus it indicates quality: one who, such a one as, of such a nature that (cf. Kühner, § 554 Anm. 1, ii., p. 905; (Jelf , § 816, 5); Lücke on 1 John 1:2, p. 210f): ἡγούμενος, ὅστις ποιμανεῖ, Matthew 2:6; add, Matthew 7:26; Matthew 13:52; Matthew 16:28; Matthew 20:1; Matthew 25:1; Mark 15:7; Luke 2:10; Luke 7:37; Luke 8:3; John 8:25; John 21:25 (Tdf. omits the verse); Acts 11:28; Acts 16:12; Acts 24:1; Romans 11:4; 1 Corinthians 5:1; 1 Corinthians 7:13 (Tdf. εἰ τίς); Galatians 4:24, Galatians 4:26; Galatians 5:19; Philippians 2:20; Colossians 2:23; 2 Timothy 1:5; Hebrews 2:3; Hebrews 8:5; Hebrews 10:11; Hebrews 12:5; James 4:14; 1 John 1:2; Revelation 1:12; Revelation 9:4; Revelation 17:12; ὁ ναός τοῦ Θεοῦ ἅγιος ἐστιν, οἵτινες ἐστε ὑμεῖς (where οἵτινες makes reference to ἅγιος) and such are ye, 1 Corinthians 3:17 (some refer it to ναός).

3. Akin to the last usage is thai whereby it serves to give a reason, such as equivalent to seeing that he, inasmuch as he: Romans 16:12 (here Lachmann brackets the clause); Ephesians 3:13; (Colossians 3:5); Hebrews 8:6; plural, Matthew 7:15; Acts 10:47; Acts 17:11; Romans 1:25, Romans 1:32; Romans 2:15; Romans 6:2; Romans 9:4; Romans 16:7; 2 Corinthians 8:10; (Philippians 4:3 (where see Lightfoot )); 1 Timothy 1:4; Titus 1:11; 1 Peter 2:11.

4. According to a later Greek usage it is put for the interrogative τίς in direct questions (cf. Lob. ad Phryn. , p. 57; Lachmann, larger edition, vol. i., p. xliii; Buttmann , 253 (218); cf. Winer 's Grammar, 167 (158)); thus in the N. T. the neuter ὁ, τί stands for τί equivalent to διά τί in Mark 2:16 T Tr WH (cf. 7 WH marginal reading); Mark 9:11, Mark 9:28 (Jeremiah 2:36; 1 Chronicles 17:6 — for which in the parallel, 2 Samuel 7:7, ἵνα τί appears; Epistle of Barnabas 7, 9 [ET] ((where see Müller); cf. Tdf. Proleg., p. 125; Evang. Nicod. pars i. A. 14:3 p. 245 and note; cf. also Sophocles ' Lexicon, under the word, 4)); many interpreters bring in John 8:25 here; but respecting it see ἀρχή , 1 b.

5. It differs scarcely at all from the simple relative ὅς (cf. Matthiae , p. 1073; Buttmann , § 127, 18; (Krüger , § 51, 8; Ellicott on Galatians 4:24; cf. Jebb in Vincent and Dickson's Handbook. to Modern Greek, Appendix, § 24); but cf. C. F. A. Fritzsche in Fritzschiorum opuscc., p. 182f, who stoutly denies it): Luke 2:4; Luke 9:30; Acts 17:10; Acts 23:14; Acts 28:18; Ephesians 1:23.

6. ἕως ὅτου, on which see ἕως , II. 1 b. β., p. 268b middle

ὀστράκινος

(3749) ὀστράκινος, ὀστρακινη, ὀστράκινον (ὄστρακον baked clay), made of clay, earthen: σκεύη ὀστράκινα, 2 Timothy 2:20; with the added suggestion of frailty, 2 Corinthians 4:7. (Jeremiah 19:1, Jeremiah 19:11; Jeremiah 39:14 (Jeremiah 32:14); Isaiah 30:14, etc.; Hippocrates , Anthol. (others).)

ὄσφρησις

(3750) ὄσφρησις, ὀσφρησεως, ἡ (ὀσφραίνομαι (to smell)), the sense of smell, smelling: 1 Corinthians 12:17. (Plato , Phaedo, p. 111 b. ((yet cf. Stallbaum at the passage)); Aristotle , Theophrastus .)

ὀσφῦς

(3751) ὀσφύς (or ὀσφύς, so R Tr in Ephesians 6:14; G in Matthew 3:4; cf. Chandler §§ 658, 659; Tdf. Proleg., p. 101), ὀσφύος, ἡ, from Aeschylus and Herodotus down;

1. the hip (loin), as that part of the body where the ζώνη was worn (the Sept. for מָתְנַיִם): Matthew 3:4; Mark 1:6; hence, περιζωννυσθαι τάς ὀσφύας, to gird, gird about, the loins, Luke 12:35; Ephesians 6:14; and ἀναζωννυσθαι τάς ὀσφύας (to gird up the loins), 1 Peter 1:13; on the meaning of these metaphorical, phrases see ἀναζώννυμι .

2. a loin, the Sept. several times for חֲלָצַיִם, the (two) loins, where the Hebrews thought the generative power (semen) resided (?); hence, καρπός τῆς ὀσφύος, fruit of the loins, offspring, Acts 2:30 (see καρπός , 1 at the end); ἐξέρχεσθαι ἐκ τῆς ὀσφύος τίνος, to come forth out of one's loins i. e. derive one's origin or descent from one, Hebrews 7:5 (see ἐξέρχομαι , 2 b.); ἔτι ἐν τῇ ὀσφύϊ τίνος, to be yet in the loins of someone (an ancestor), Hebrews 7:10.

ὅταν

(3752) ὅταν, a particle of time, compound of ὅτε and ἄν, at the time that, whenever (German dann wann ; wann irgend ); used of things which one assumes will really occur, but the time of whose occurrence he does not definitely fix (in secular authors often also of things which one assumes can occur, but whether they really will or not he does not know; hence, like our in case that, as in Plato , Prot., p. 360 b.; Phaedr., p. 256 e.; Phaedo, p. 68 d.); (cf. Winer s Grammar, § 42, 5; Buttmann , § 139, 33);

a. with the subjunctive present: Matthew 6:2, Matthew 6:5; Matthew 10:23; Mark 13:11 (here Rec. aorist); Mark 14:7; Luke 11:36; Luke 12:11; Luke 14:12; Luke 21:7; John 7:27; John 16:21; Acts 23:35; 1 Corinthians 3:4; 2 Corinthians 13:9; 1 John 5:2; Revelation 10:7; Revelation 18:9; preceded by a specification of time: ἕως τῆς ἡμέρας ἐκείνης, ὅταν etc., Matthew 26:29; Mark 14:25; followed by τότε, 1 Thessalonians 5:3; 1 Corinthians 15:28; equivalent to as often as, of customary action, Matthew 15:2; John 8:44; Romans 2:14; at the time when equivalent to as long as, Luke 11:34; John 9:5.

b. with the subjunctive aorist: equivalent to the Latin quando acciderit , ut with subjunctive present, Matthew 5:11; Matthew 12:43; Matthew 13:32; Matthew 23:15; Matthew 24:32; Mark 4:15, Mark 4:29 (R G ), 31f; 13:28; Luke 6:22, Luke 6:26; Luke 8:13; Luke 11:24; Luke 12:54; Luke 21:30; John 2:10; John 10:4; John 16:21; 1 Timothy 5:11 (here L marginal reading future); Revelation 9:5. equivalent to quando with future perfect, Matthew 19:28; Matthew 21:40; Mark 8:38; Mark 9:9; Mark 12:23 (G Tr WH omit; L brackets the clause), 25; Luke 9:26; Luke 16:4, Luke 16:9; Luke 17:10; John 4:25; John 7:31; John 13:19; John 14:29; John 15:26; John 16:4, John 16:13, John 16:21; John 21:18; Acts 23:35; Acts 24:22; Romans 11:27; 1 Corinthians 15:24 (here L T Tr WH present), 1 Corinthians 15:27 (where the meaning is, 'when he shall have said that the ὑποταξις predicted in the Psalm is now accomplished'; cf. Meyer ad loc.); 1 Corinthians 16:2,1 Corinthians 16:5,1 Corinthians 16:12; 2 Corinthians 10:6; Colossians 4:16; 1 John 2:28 (L T Tr WH ἐάν); 2 Thessalonians 1:10; Hebrews 1:6 (on which see εἰσάγω , 1); Revelation 11:7; Revelation 12:4; Revelation 17:10; Revelation 20:7. followed by τότε, Matthew 9:15; Matthew 24:15; Matthew 25:31; Mark 2:20; Mark 13:14; Luke 5:35; Luke 21:20; John 8:28; 1 Corinthians 13:10 (G L T Tr WH omit τότε); 1 Corinthians 15:28, 1 Corinthians 15:54; Colossians 3:4.

c. According to the usage of later authors, a usage, however, not altogether unknown to the more elegant writers (Winer s Grammar, 309 (289f); Buttmann , 222f (192f); (Tdf. Proleg., p. 124f; WH s Appendix, p. 171; for examples additional to these given by Winer s Grammar, and Buttmann , as above see Sophocles ' Lexicon, under the word; cf. Jebb in Vincent and Dickson's Handbook to Modern Greek, Appendix, § 78)), with the indicative;

α. future: when (Matthew 5:11 Tdf. ); Luke 13:28 T Tr text WH marginal reading; (1 Timothy 5:11 L marginal reading); as often as, Revelation 4:9 (cf. Bleek ad loc.).

β. present: Mark 11:25 L T Tr WH ; Mark 13:7 Tr text; (Luke 11:2 Tr marginal reading).

γ. very rarely indeed, with the imperfect: as often as, (whensoever), ὅταν ἐθεώρουν, Mark 3:11 (Genesis 38:9; Exodus 17:11; 1 Samuel 17:34; see ἄν , II. 1).

δ. As in Byzantine authors equivalent to ὅτε, when, with the indicative aorist: ὅταν ἤνοιξεν, Revelation 8:1 L T Tr WH ; (add ὅταν ὀψέ ἐγένετο, Mark 11:19 T Tr text WH , cf. Buttmann , 223 (193); but others take this of customary action, whenever evening came (i. e. every evening, R. V. )). ὅταν, does not occur in the Epistles of Peter and Jude.

ὅτε

(3753) ὅτε, a particle of time (from Homer down), when;

1. with the indicative (Winer s Grammar, 296f (278f)); indicative present (of something certain and customary, see Herm. ad Vig. , p. 913f), while: John 9:4; Hebrews 9:17; with an historical present Mark 11:1. with the imperfect (of a thing done on occasion or customary); Mark 14:12; Mark 15:41; Mark 6:21 R G ; John 21:18; Acts 12:6; Acts 22:20; Romans 6:20; Romans 7:5; 1 Corinthians 13:11; Galatians 4:3; Colossians 3:7; 1 Thessalonians 3:4; 2 Thessalonians 3:10; 1 Peter 3:20. with an indicative aorist, Latinquom with pluperfect (Winer s Grammar, § 40, 5; (Buttmann , § 137, 6)): Matthew 9:25; Matthew 13:26, Matthew 13:48; Matthew 17:25 (R G ); Matthew 21:34; Mark 1:32; Mark 4:10; Mark 8:19; Mark 15:20; Luke 2:21, Luke 2:42; Luke 4:25; Luke 6:1-49:(Luke 6:3 L T WH ), Luke 6:13; Luke 22:14; Luke 23:33; John 1:19; John 2:22; John 4:45 (where Tdf. ὡς), etc.; Acts 1:13; Acts 8:12, Acts 8:39; Acts 11:2; Acts 21:5, Acts 21:35; Acts 27:39; Acts 28:16; Romans 13:11 (than when we gave in our allegiance to Christ; Latinquom Christo nomen dedissemus (R. V. than when we first believed)); Galatians 1:15; Galatians 2:11, Galatians 2:12, Galatians 2:14; Galatians 4:4; Philippians 4:15; Hebrews 7:10; Revelation 1:17; Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1, etc.; so also Matthew 12:3; Mark 2:25; (John 12:41 R Tr marginal reading ὅτε εἶδεν, when it had presented itself to his sight (but best texts ὅτι: because he saw etc.)). ἐγένετο, ὅτε ἐτέλεσεν, a common phrase in Matthew, viz. Matthew 7:28; Matthew 11:1; Matthew 13:53; Matthew 19:1; Matthew 26:1. ὅτε... τότε, Matthew 21:1; John 12:16. with the indicative perfect, since (R. V. now that I am become), 1 Corinthians 13:11; with the indicative future: Luke 17:22; John 4:21, John 4:23; John 5:25; John 16:25; Romans 2:16 (R G T Tr text WH marginal reading) (where Lachmann ἡ (others besides)); 2 Timothy 4:3.

2. with the aorist subjunctive: ἕως ἄν ἥξῃ, ὅτε εἴπητε (where ὅταν, might have been expected), until the time have come, when ye have said, Luke 13:35 (R G (cf. Tr brackets)); cf. Matthiae , ii., p. 1196f; Bornemann, Scholia in Lucae evang., p. 92; Winer s Grammar, 298 (279); (Bernhardy (1829), p. 400; cf. Buttmann , 231f (199)).

ὅτι

(3754) ὅτι (properly neuter of ὅστις), a conjunction (from Homer down) (Latinquod (cf. Winer s Grammar, § 53, 8 b.; Buttmann , § 139, 51; § 149, 3)), marking:

I. the substance or contents (of a statement), that;

1. joined to verbs of saying and declaring (where the accusative and infinitive is used in Latin): ἀναγγέλλειν, Acts 14:27; διηγεῖσθαι, Acts 9:27; εἰπεῖν, Matthew 16:20; Matthew 28:7, Matthew 28:13; John 7:42; John 16:15; 1 Corinthians 1:15; λέγειν, Matthew 3:9; Matthew 8:11; Mark 3:28; Luke 15:7; John 16:20; Romans 4:9 (T Tr WH omit; L brackets ὅτι); Romans 9:2, and very often; προειρηκέναι, 2 Corinthians 7:3; before the ὅτι in Acts 14:22 supply λέγοντες, contained in the preceding παρακαλοῦντες (cf. Buttmann , § 151, 11); ὅτι after γράφειν, 1 Corinthians 9:10; 1 John 2:12-14; μαρτυρεῖν, Matthew 23:31; John 1:34; John 3:28; John 4:44; ὁμολογεῖν, Hebrews 11:13; δεικνύειν, Matthew 16:21; δηλουν, 1 Corinthians 1:11; διδάσκειν, 1 Corinthians 11:14. after ἐμφανίζειν, Hebrews 11:14; δῆλον (ἐστιν), 1 Corinthians 15:27; Galatians 3:11; 1 Timothy 6:7 (where L T Tr WH omit δῆλον (and then ὅτι simply introduces the reason, because (Buttmann , 358 (308) to the contrary))); φανεροῦμαι (for φανερόν γίνεται περί ἐμοῦ), 2 Corinthians 3:3; 1 John 2:19. It is added — to verbs of swearing, and to forms of oath and affirmation: ὄμνυμι, Revelation 10:6; ζῶ ἐγώ (see ζάω , I. 1, p. 270{a}), Romans 14:11; μάρτυρα τόν Θεόν ἐπικαλοῦμαι, 2 Corinthians 1:23; πιστός ὁ Θεός, 2 Corinthians 1:18; ἐστιν ἀλήθεια Χριστοῦ ἐν ἐμοί, 2 Corinthians 11:10; ἰδού ἐνώπιον τοῦ Θεοῦ, Galatians 1:20; cf. Fritzsche, Ep. ad Romans, ii., p. 242f; (Winer s Grammar, § 53, 9; Buttmann , 394 (338)); — to verbs of perceiving, knowing, remembering, etc.: ἀκούειν, John 14:28; βλέπειν, 2 Corinthians 7:8; Hebrews 3:19; James 2:22; θέασθαι, John 6:5; γινώσκειν, Matthew 21:45; Luke 10:11; John 4:53; 2 Corinthians 13:6; 1 John 2:5, etc.; after τοῦτο, Romans 6:6; εἰδέναι, Matthew 6:32; Matthew 22:16; Mark 2:10; Luke 2:49; John 4:42; John 9:20, John 9:24; Romans 2:2; Romans 6:9; Philippians 4:15, and very often γνωστόν ἐστιν, Acts 28:28; ἐπιγινώσκειν, Mark 2:8; Luke 1:22; Acts 4:13; ἐπίστασθαί, Acts 15:7; νόειν, Matthew 15:17; ὁρᾶν, James 2:24; καταλαμβάνειν, Acts 4:13; Acts 10:34; συνιέναι, Matthew 16:12; ἀγνοεῖν, Romans 1:13; Romans 2:4; Romans 6:3, etc.; ἀναγινώσκειν, Matthew 12:5; Matthew 19:4; μνημονεύειν, John 16:5; — to verbs of thinking, believing, judging, hoping: λογίζεσθαι, John 11:50 L T Tr WH ; after τοῦτο, Romans 2:3; 2 Corinthians 10:11; νομίζειν, Matthew 5:17; οἶμαι, James 1:7; πέπεισμαι, Romans 8:38; Romans 14:14; Romans 15:14; 2 Timothy 1:5, 2 Timothy 1:12; πεποιθέναι, Luke 18:9; 2 Corinthians 2:3; Philippians 2:24; Galatians 5:10; 2 Thessalonians 3:4; Hebrews 13:18; πιστεύειν, Matthew 9:28; Mark 11:23; Romans 10:9; ὑπολαμβάνειν, Luke 7:43; δοκεῖν, Matthew 6:7; Matthew 26:53; John 20:15; ἐλπίζειν, Luke 24:21; 2 Corinthians 13:6; κρίνειν τοῦτο ὅτι, 2 Corinthians 5:14 (15); — to verbs of emotion (where in Latin now the accusative and infinitive is used, nowquod ): θαυμάζειν Luke 11:38; χαίρειν, John 14:28; 2 Corinthians 7:9, 2 Corinthians 7:16; Philippians 4:10; 2 John 1:4; ἐν τούτῳ ὅτι, Luke 10:20; συγχαίρειν, Luke 15:6, Luke 15:9; μέλει μοι (σοι, αὐτῷ), Mark 4:38; Luke 10:40; — to verbs of praising, thanking, blaming (where the Latin usesquod ): ἐπαινεῖν, Luke 16:8; 1 Corinthians 11:2, 1 Corinthians 11:17; ἐξομολογεῖσθαι, Matthew 11:25; Luke 10:21; εὐχαριστεῖν, Luke 18:11; χάρις τῷ Θεῷ, Romans 6:17; χάριν ἔχω τίνι, 1 Timothy 1:12; ἔχω κατά τίνος, ὅτι etc. Revelation 2:4; ἔχω τοῦτο ὅτι, I have this (which is praiseworthy) that, Revelation 2:6; add, John 7:23 (but here ὅτι is causal; cf. Winer 's Grammar, § 53, 8 b.); 1 Corinthians 6:7; — to the verb εἶναι, when that precedes with a demons. pronoun, in order to define more exactly what thing is or wherein it may be seen: αὕτη ἐστιν ὅτι (Latinquod ), John 3:19; ἐν τούτῳ ὅτι, 1 John 3:16; 1 John 4:9, 1 John 4:13, etc.; περί τούτου ὅτι, John 16:19; οὐχ οἷον δέ ὅτι (see οἷος ), Romans 9:6; — to the verbs γίνεσθαι and εἶναι with an interrogative pronoun, as τί γέγονεν ὅτι etc., what has come to pass that? our how comes it that? John 14:22; τί (L marginal reading τίς) ἐστιν ἄνθρωπος, ὅτι, Hebrews 2:6 from Psalms 8:5. τίς ὁ λόγος οὗτος (namely, ἐστιν), ὅτι, Luke 4:36; ποταπός ἐστιν οὗτος, ὅτι, Matthew 8:27; τίς ἡ διδαχή αὕτη, ὅτι, Mark 1:27 Rec. ; add Mark 4:41.

2. in elliptical formulas (Buttmann , 358 (307); (Winer 's Grammar, 585 (544) note)): τί ὅτι etc., equivalent to τί ἐστιν ὅτι (A. V. how is it that), wherefore? Mark 2:16 R G L (others omit τί; cf. 5 below, and see ὅστις , 4); Luke 2:49; Acts 5:4, Acts 5:9. οὐχ ὅτι for οὐ λέγω ὅτι, our not that, not as though, cf. Buttmann , § 150, 1; (Winer 's Grammar, 597 (555)); thus, John 6:46; John 7:22; 2 Corinthians 1:24; 2 Corinthians 3:5; Philippians 3:12; Philippians 4:11. ὅτι is used for εἰς ἐκεῖνο ὅτι (in reference to the fact that (English seeing that, in that")): thus in John 2:18; (Meyer (see his note on 1 Corinthians 1:26) would add many other examples, among them John 9:17 (see below)); for ἐν τούτῳ ὅτι, Romans 5:8; for περί τούτου ὅτι, concerning this, that: so after λαλεῖν, Mark 1:34; Luke 4:41 (others take ὅτι, in these examples and those after διαλογ. which follow in a causal sense; cf. Winer 's Grammar, as below (Ellicott on 2 Thessalonians 3:7)); after λέγειν, John 9:17 (see above); after διαλογίζεσθαι, Matthew 16:8; Mark 8:17 (after ἀποστέλλειν σπιστολας, 1 Macc. 12:7). See examples from classic authors in Fritzsche on Matthew, p. 248f; (Meyer, as above; cf. Winer 's Grammar, § 53, 8b.).

3. Noteworthy is the attraction, not uncommon, by which the noun that would naturally be the subject of the subjoined clause, is attracted by the verb of the principal clause and becomes its object (cf. Winer 's Grammar, § 66, 5; B § 151, 1 a.); as, οἴδατε τήν οἰκίαν Στεφανᾶ, ὅτι ἐστιν ἀπαρχή, for οἴδατε, ὅτι ἡ οἰκία Στεφανᾶ, κτλ., 1 Corinthians 16:15; also after εἰδέναι and ἰδεῖν, Mark 12:34; 1 Thessalonians 2:1; so after other verbs of knowing, declaring, etc.: Matthew 25:24; John 9:8; Acts 3:10; Acts 9:20; 1 Corinthians 3:20; 2 Thessalonians 2:4; Revelation 17:8, etc.; ὅν ὑμεῖς λέγετε ὅτι Θεός ὑμῶν ἐστι, for περί οὐ (cf. Luke 21:5) ὑμεῖς λέγετε ὅτι, John 8:54.

4. As respects construction, ὅτι is joined in the N. T.

a. to the indicative even where the opinion of another is introduced, and therefore according to classical usage the optative should have been used; as, διεστείλατο... ἵνα μηδενί εἴπωσιν, ὅτι αὐτός ἐστιν ὁ Χριστός, Matthew 16:20; add, Matthew 16:21; Matthew 4:12; Matthew 20:30, etc.

b. to that subjunctive after ὀυτ μή which differs scarcely at all from the future (see μή , IV. 2, p. 411a; (cf. Winer 's Grammar, 508 (473))): Matthew 5:20; Matthew 26:29 (R G ; others omit ὅτι); Mark 14:25; Luke 21:32; John 11:56 (where before ὅτι supply δοκεῖτε, borrowed from the preceding δοκεῖ); but in Romans 3:8 ὅτι before ποιήσωμεν (hortatory subjunctive (cf. Winer s Grammar, § 41 a. 4 a.; Buttmann , 245 (211))) is recitative (see 5 below), depending on λέγουσι (Winer s Grammar, 628 (583); Buttmann , § 141, 3).

c. to the infinitive, by a mingling of two constructions, common even in classic Greek, according to which the writer beginning the construction with ὅτι falls into the construction of the accusative with an infinitive: Acts 27:10; cf. Winer s Grammar, 339 (318) N. 2; (sec. 63, 2c.; Buttmann , 383 (328)). On the anacoluthon found in 1 Corinthians 12:2, according to the reading ὅτι ὅτε (which appears in the Sinaiticus manuscript also (and is adopted by L brackets T Tr WH (yet cf. their note))), cf. Buttmann , 383f (328f).

5. ὅτι is placed before direct discourse (`recitative' ὅτι) (Buttmann ,sec. 139, 51; Winer 's Grammar, § 65, 3 c.; § 60, 9 (and Moulton's note)): Matthew 2:23(?); Matthew 7:23; Matthew 16:7; Matthew 21:16; Matthew 26:72,Matthew 26:74; Matthew 27:43; Mark (Mark 2:16 T Tr WH (see 2 above); but see ὅστις , 4); Mark 6:23; Mark 12:19 (cf. Buttmann , 237 (204)); Luke 1:61; Luke 2:23; Luke 4:43; Luke 15:27; John 1:20; John 4:17; John 15:25; John 16:17; Acts 15:1; Hebrews 11:18; 1 John 4:20; Revelation 3:17, etc.; most frequently after λέγω, which see II. 1 a., p. 373{a} bottom (Noteworthy Isaiah 2:1-22 Thessalonians 3:10, cf. Buttmann , § 139, 53.)

II. the reason why anything is said to be or to be done, because, since, for that, for (a causal conjunc.; Latinquod ,quia ,quom ,nam ); (on the difference between it and γάρ cf. Westcott, Epistles of John, p. 70);

a. it is added to a speaker's words to show what ground he gives for his opinion; as, μακάριος etc. ὅτι, Matthew 5:4-12; Matthew 13:16; Luke 6:20; Luke 14:14; after οὐαί, Matthew 11:21; Matthew 23:13-15, Matthew 23:23, Matthew 23:25, Matthew 23:27, Matthew 23:29; Luke 6:24; Luke 10:13; Luke 11:42-44, Luke 11:46, Luke 11:52; Jude 1:11; cf. further, Matthew 7:13; Matthew 17:15; Matthew 25:8; Mark 5:9; Mark 9:38 (G Tr marginal reading omit; Tr text brackets the clause); Luke 7:47; Luke 23:40; John 1:30; John 5:27; John 9:16; John 16:9-11, John 16:14, John 16:16 (T Tr WH omit; L brackets the clause); Acts 1:5, and often; — or is added by the narrator, to give the reason for his own opinion: Matthew 2:18; Matthew 9:36; Mark 3:30; Mark 6:34; John 2:25; Acts 1:17; — or, in general, by a teacher, and often in such a way that it relates to his entire statement or views: Matthew 5:43; 1 John 4:18; 2 John 1:7; Revelation 3:10.

b. ὅτι makes reference to some word or words that precede or immediately follow it (cf. Winer s Grammar, § 23, 5; § 53, 8 b.; Buttmann , § 127, 6); as, διά τοῦτο, John 8:47; John 10:17; John 12:39; 1 John 3:1, etc. διά τί; Romans 9:32; 2 Corinthians 11:11. χάριν τίνος; 1 John 3:12. οὕτως, Revelation 3:16. ἐν τούτῳ, 1 John 3:20. ὅτι in the protasis, John 1:50(John 1:51); John 20:29. It is followed by διά τοῦτο, John 15:19. οὐχ ὅτι... ἀλλ' ὅτι, not because... but because, John 6:26; John 12:6.

III. On the combination ὡς ὅτι see ὡς , I. 3. [ὅτι (interrog) interrogative, i. e. ὁ, τί or ὁ τί, see ὅστις , 4 (and at the beginning).) ὅστις, 4 (and at the beginning).]

ὅτου

(3755) ὅτου, see ὅστις at the beginning See related Strong's entry Strong's 3748.

οὐ

(3756) οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and οὐχ before an aspirated vowel; but sometimes in the best manuscripts οὐχ occurs even before a smooth breathing; accordingly, L T WH marginal reading have adopted οὐχ ἰδού, Acts 2:7; L T οὐχ Ἰουδαϊκῶς, Galatians 2:14 (see WH , Introduction, § 409); L οὐχ ὀλίγος, Acts 19:23; οὐχ ἠγάπησαν, Revelation 12:11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, John 8:44 T ; (οὐκ ἕνεκεν, 2 Corinthians 7:12 T ); (οὐκ εὗρον, Luke 24:3; (οὐκ ὑπάρχει, Acts 3:6) in manuscript א (also C*; cf. the Alex. manuscript in 1 Esdr. 4:2, 12; Job 19:16; Job 38:11, Job 38:26)); cf. Winer s Grammar, § 5, 1 d. 14; Buttmann , 7; (A. V. Schütz, Hist. Alphab. Art., Berol. 1875, pp. 54-58; Sophocles , Hist. of Greek Alphab., 1st edition 1848, p. 64f (on the breathing); Tdf. , the Sept. , edition 4, Proleg., pp. xxxiii. xxxiv.; Scrivener , Collation etc., 2nd edition, p. 55: no. 9; id. manuscript Bezae, p. xlvii. no. 11 (cf. p. xiii. no. 5); Kuenen and Cobet, N. T. etc., p. 87f; Tdf. Proleg., p. 90f; WH . Introductory §§ 405ff, and Appendix, p. 143f); the Sept. for לֹא, אַיִן, אֵין; a particle of negation, not (how it differs from μή has been explained in μή, at the beginning); it is used:

1. absolutely and accented, οὐ, nay, no (Winer 's Grammar, 476 (444)): in answers, ὁ δέ φησίν. οὐ, Matthew 13:29; ἀπεκρίθη. Οὐ, John 1:21; (John 21:5), cf. 7:12; repeated, οὐ οὐ, it strengthens the negation, nay, nay, by no means, Matthew 5:37; ἤτω ὑμῶν τό οὐ οὐ, let your denial be truthful, James 5:12; on 2 Corinthians 1:17-19, see ναί .

2. It is joined to other words — to a finite verb, simply to deny that what is declared in the verb applies to the subject of the sentence: Matthew 1:25 (οὐκ ἐγίνωσκεν αὐτήν); Mark 3:25; Luke 6:43; John 10:28; Acts 7:5; Romans 1:16, and times without number. It has the same force when conjoined to participles: ὡς οὐκ ἀέρα δέρων, 1 Corinthians 9:26; οὐκ ὄντος αὐτῷ τέκνου, at the time when he had no child, Acts 7:5 (μή ὄντος would be, although he had no child); add, Romans 8:20; 1 Corinthians 4:14; 2 Corinthians 4:8; Galatians 4:8, Galatians 4:27; Colossians 2:19; Philippians 3:3; Hebrews 11:35; 1 Peter 1:8; ὁ... οὐκ ὤν ποιμήν, John 10:12 (where according to classical usage μή must have been employed, because such a person is imagined as is not a shepherd; (cf. Buttmann , 351 (301) and μή, I. 5 b.)). in relative sentences: εἰσιν... τινες οἱ οὐ πιστεύουσιν, John 6:64; add, Matthew 10:38; Matthew 12:2; Luke 6:2; Romans 15:21; Galatians 3:10, etc.; οὐκ ἐστιν ὅς and οὐδέν ἐστιν ὁ followed by a future: Matthew 10:26; Luke 8:17; Luke 12:2; τίς ἐστιν, ὅς οὐ followed by a present indicative: Acts 19:35; Hebrews 12:7; cf. Winer s Grammar, 481 (448); Buttmann , 355 (305); in statements introduced by ὅτι after verbs of understanding, perceiving, saying, etc.: John 5:42; John 8:55, etc.; ὅτι οὐκ (where οὐκ is pleonastic) after ἀρνεῖσθαι, 1 John 2:22; cf. Buttmann , § 148, 13; (Winer 's Grammar, § 65, 2 β.); — to an infinitive, where μή might have been expected: τίς ἔτι χρεία κατά τήν τάξιν Μελχισέδεκ ἕτερον ἀνίστασθαι ἱερέα καί οὐ κατά τήν τάξιν Ἀαρών λέγεσθαι, Hebrews 7:11 (where the difficulty is hardly removed by saying (e. g. with Winer 's Grammar, 482 (449)) that οὐ belongs only to κατά τήν τάξιν Ἀαρών, not to the infinitive). it serves to deny other parts of statements: οὐκ ἐν σοφία λόγου, 1 Corinthians 1:17; οὐ μέλανι, οὐκ ἐν πλαξί λιθίναις, 2 Corinthians 3:3, and many other examples; — to deny the object, ἔλεος (R G ἔλεον) θέλω, οὐ θυσίαν, Matthew 9:13; Matthew 12:7; οὐκ ἐμέ δέχεται, Mark 9:37. It blends with the term to which it is prefixed into a single and that an affirmative idea (Winer s Grammar, 476 (444); cf. Buttmann , 347 (298)); as, οὐκ ἐάω, to present, hinder, Acts 16:7; Acts 19:30 (cf., on this phrase, Herm. ad Vig. , p. 887f); οὐκ ἔχω, to be poor, Matthew 13:12; Mark 4:25 (see ἔχω , I. 2 a., p. 266{b}); τά οὐκ ἀνήκοντα (or ἅ οὐκ ἀνῆκεν, L T Tr WH ), unseemly, dishonorable, Ephesians 5:4 (see μή , I. 5 d. at the end, p. 410a; (cf. Buttmann , § 148, 7{a}.; Winer 's Grammar, 486 (452))); often so as to form a litotes; as, οὐκ ἀγνοέω, to know well, 2 Corinthians 2:11 (Wis. 12:10); οὐκ ὀλίγοι, not a few, i. e. very many, Acts 17:4, Acts 17:12; Acts 19:23; Acts 15:2; Acts 14:28; Acts 27:20; οὐ πολλαί ἡμέραι, a few days, Luke 15:13; John 2:12; Acts 1:5; οὐ πολύ, Acts 27:14; οὐ μετρίως, Acts 20:12; οὐκ ἄσημος, not undistinguished (A. V. no mean etc.), Acts 21:39; οὐκ ἐκ μέτρου, John 3:34. it serves to limit the term to which it is joined: οὐ πάντως, not altogether, not entirely (see πάντως , c. β.); οὐ πᾶς, not any and every one, Matthew 7:21; plural, οὐ πάντες, not all, Matthew 19:11; Romans 9:6; Romans 10:16; οὐ πᾶσα σάρξ, not every kind of flesh, 1 Corinthians 15:39; οὐ παντί τῷ λαῷ, not to all the people, Acts 10:41; on the other hand, when οὐ is joined to the verb, πᾶς... οὐ must be rendered no one, no (as in Hebrew, now כָּל... לֹא, now לֹא... כָּל; cf. Winer , Lex. Hebrew et Chald., p. 513f): Luke 1:31; Ephesians 5:5; 1 John 2:21; Revelation 22:3; πᾶσα σάρξ... οὐ with a verb, no flesh, no mortal, Matthew 24:22; Mark 13:20; Romans 3:20; Galatians 2:16; cf. Winer s Grammar, § 26, 1; (Buttmann , 121 (106)). Joined to a noun it denies and annuls the idea of the noun; as, τόν οὐ λαόν, a people that is not a people (German einNichtvolk , a no-people), Romans 9:25, cf. 1 Peter 2:10; ἐπ' οὐκ ἔθνει (R. V. with that which is no nation), Romans 10:19 (so עָם לֹא; אֵל לֹא, a no-god, Deuteronomy 32:21; עֵץ לֹא, a not-wood, Isaiah 10:15; οὐκ ἀρχιερεύς, 2 Macc. 4:13; ἡ οὐ διάλυσις, Thucydides 1, 137, 4; ἡ οὐ περιτείχισις 3, 95, 2; ἡ οὐκ ἐξουσία 5, 50, 3; δἰ ἀπειροσυναν... κουκ ἀπόδειξιν, Euripides , Hippolytus 196, and other examples in Greek writings; non sutor, Horace sat. 2, 3, 106; non corpus, Cicero , acad. 1, 39 at the end); cf. Winer s Grammar, 476 (444); (Buttmann , § 148, 9); ἡ οὐκ ἠγαπημένη, Romans 9:25; οἱ οὐκ ἠλεημένοι, 1 Peter 2:10.

3. followed by another negative,

a. it strengthens the negation: οὐ κρίνω οὐδένα, John 8:15; add, Mark 5:37; 2 Corinthians 11:9 (8); οὗ οὐκ ἦν οὐδέπω οὐδείς κείμενος, Luke 23:53 (see οὐδέπω ); οὐκ... οὐδέν, nothing at all, Luke 4:2; John 6:63; John 11:49; John 12:19; John 15:5; οὐ μέλει σοι περί οὐδενός, Matthew 22:16; οὐκ... οὐκέτι, Acts 8:39; cf. Matthiae , § 609, 3; Kühner, ii. § 516; Winer s Grammar, § 55, 9{b}; (Buttmann , § 148, 11).

b. as in Latin, it changes a negation into an affirmation (cf. Matthiae , § 609, 2; Klotz ad Devar. ii. 2, p. 695f; Winer s Grammar, § 55, 9 a.; Buttmann , § 148, 12); οὐ παρά τοῦτο οὐκ ἐστιν ἐκ τοῦ σώματος, not on this account is it not of the body, i. e. it belongs to the body, does not cease to be of the body, 1 Corinthians 12:15; οὐ δυνάμεθα ἅ εἴδομεν καί ἠκούσαμεν μή λαλεῖν, we are unable not to speak (A. V. we cannot but speak), Acts 4:20.

4. It is used in disjunctive statements where one thing is denied that another may be established (Winer s Grammar, § 55, 8; cf. Buttmann , 356 (306)): οὐκ... ἀλλά, Luke 8:52; Luke 24:6 (WH reject the clause); John 1:33; John 7:10, John 7:12, John 7:16; John 8:49; Acts 10:41; Romans 8:20; 1 Corinthians 15:10; 2 Corinthians 3:3; 2 Corinthians 8:5; Hebrews 2:16, etc.; see ἀλλά II. 1; οὐχ ἵνα... ἀλλ' ἵνα, John 3:17; οὐχ ἵνα... ἀλλά, John 6:38; οὐ μόνον... ἀλλά καί, see ἀλλά , II. 1 and μόνος, 2; οὐκ... εἰ μή, see εἰ , III. 8 c., p. 171{b}; οὐ μή with subjunctive aorist followed by εἰ μή, Revelation 21:27 (see εἰ as above, β.).

5. It is joined to other particles: οὐ μή, not at all, by no means, surely not, in no wise, see μή , IV.; οὐ μηκέτι with aorist subjunctive Matthew 21:19 L T Tr marginal reading WH . μή οὐ, where μή is interrogative (Latinnum ) and οὐ negative (cf. Buttmann , 248 (214), 354 (304); Winer 's Grammar, 511 (476)): Romans 10:18; 1 Corinthians 9:4; 1 Corinthians 11:22. εἰ οὐ, see εἰ , III. 11, p. 172a. οὐ γάρ (see γάρ , I., p. 109b), Acts 16:37.

6. As in Hebrew לֹא with imperfect, so in Biblical Greek οὐ with 2 person future is used in emphatic prohibition (in secular authors it is milder; cf. Winer s Grammar, § 43, 5 c.; also 501f (467f); (Buttmann , § 139, 64); Fritzsche on Matthew, p. 259f (cf. p. 252f) thinks otherwise, but not correctly): Matthew 6:5; and besides in the moral precepts of the O. T., Matthew 4:7; Matthew 19:18; Luke 4:12; Acts 23:5; Romans 7:7; Romans 13:9.

7. οὐ is used interrogatively — when an affirmative answer is expected (Latinnonne ; (Winer s Grammar, § 57, 3{a}; Buttmann , 247 (213))): Matthew 6:26, Matthew 6:30; Matthew 17:24; Mark 4:21; Mark 12:24; Luke 11:40; John 4:35; John 7:25; Acts 9:21; Romans 9:21; 1 Corinthians 9:1, 1 Corinthians 9:6, 1 Corinthians 9:12; James 2:4, and often; οὐκ οἴδατε κτλ.; and the like, see εἰδῶ , II. 1, p. 174{a}; ἀλλ' οὐ, Hebrews 3:16 (see ἀλλά , I. 10, p. 28{a}); οὐκ ἀποκρίνῃ οὐδέν; answerest thou nothing at all? Mark 14:60; Mark 15:4; — where an exclamation of reproach or wonder, which denies directly, may take the place of a negative question: Mark 4:13, Mark 4:38; Luke 17:18; Acts 13:10 (cf. Buttmann , § 139, 65); Acts 21:38 (on which see ἄρα , 1); cf. Winer 's Grammar, as above; οὐ μή πίω αὐτό; shall I not drink it? John 18:11; cf. Winer s Grammar, p. 512 (477); (cf. Buttmann , § 139, 2).

οὗ

(3757) οὗ, see ὅς , ἡ, ὁ , II. 11. See related Strong's entry Strong's 3739.

οὐά

(3758) οὐά, Tdf. οὐά (see Proleg., p. 101; cf. Chandler § 892), "Ah! Ha!" an interjection of wonder and amazement: Epictetus diss. 3, 22, 34; 3, 23, 24; Dio Cassius , 63, 20; called out by the overthrow of a boastful adversary, Mark 15:29.

οὐαί

(3759) οὐαί, an interjection of grief or of denunciation; the Sept. chiefly for הוי and אוי; "Alas! Woe!" with a dat of person added, Matthew 11:21; Matthew 18:7; Matthew 23:13-16, Matthew 23:23, Matthew 23:25, Matthew 23:27, Matthew 23:29; Matthew 24:19; Matthew 26:24; Mark 13:17; Mark 14:21; Luke 6:24-26; Luke 10:13; Luke 11:42-44, Luke 11:46, Luke 11:52; Luke 21:23; Luke 22:22; Jude 1:11; Revelation 12:12 R G L , small edition. (see below) (Numbers 21:29; Isaiah 3:9, and often in the Sept. ); thrice repeated, and followed by a dative, Revelation 8:13 R G L WH marginal reading (see below); the dative is omitted in Luke 17:1; twice repeated and followed by a nominative in place of a vocative, Revelation 18:10, Revelation 18:16, Revelation 18:19 (Isaiah 1:24; Isaiah 5:8-22; Habakkuk 2:6, Habakkuk 2:12, etc.); exceptionally, with an accusative of the person, in Revelation 8:13 T Tr WH text, and Revelation 12:12 L T Tr WH ; this accusative, I think, must be regarded either as an accusative of exclamation (cf. Matthiae , § 410), or as an imitation of the construction of the accusative after verbs of injuring (Buttmann , § 131, 14 judges otherwise); with the addition of ἀπό and a genitive of the evil the infliction of which is deplored (cf. Buttmann , 322 (277); Winer 's Grammar, 371 (348)), Matthew 18:7; also of ἐκ, Revelation 8:13. As a substantive, ἡ οὐαί (the writer seems to have been led to use the feminine by the similarity of ἡ θλῖψις or ἡ ταλαιπωρία; cf. Winer s Grammar, 179 (169)) woe, calamity: Revelation 9:12; Revelation 11:14; δύο οὐαί, Revelation 9:12 (οὐαί ἐπί οὐαί ἔσται, Ezekiel 7:26; οὐαί ἡμᾶς λήψεται Evang. Nicod c. 21 (Pars ii., 5:1 (edited by Tdf. ))); so also in the phrase οὐαί μοι ἐστιν, woe is unto me, i. e. divine penalty threatens me, 1 Corinthians 9:16, cf. Hosea 9:12; (Jeremiah 6:4); Epictetus diss. 3, 19, 1 (frequent in ecclesiastical writings).

οὐδαμῶς

(3760) οὐδαμῶς (from οὐδαμός, not even one; and this from οὐδέ and ἆμος (allied perhaps with ἅμα; cf. Vanicek , p. 972; Curtius , § 600)), adverb, from Herodotus (and Aeschylus ) down, by no means, in no wise: Matthew 2:6.

οὐδέ

(3761) οὐδέ (from Homer down), a neg. disjunctive conjunction, compounded of οὐ and δέ, and therefore properly, equivalent to but not; generally, however, its oppositive force being lost, it serves to continue a negation. (On the elision of ἐ when the next word begins with a vowel (observed by Tdf. in eight instances, neglected in fifty-eight), see Tdf. Proleg., p. 96; cf. WH s Appendix, p. 146; Winer s Grammar, § 5, 1 a.; Buttmann , p. 10f) It signifies:

1. and not, continuing a negation, yet differently from οὔτε; for the latter connects parts or members of the same thing, since τέ is adjunctive like the Latin que ; but οὐδέ places side by side things that are equal and mutually exclude each other ((?). There appears to be some mistake here in what is said about 'mutual exclusion' (cf. Winer 's Grammar, § 55, 6): οὐδέ, like δέ, always makes reference to something preceding; οὔτε to what follows also; the connection of clauses made negative by οὔτε is close and internal, so that they are mutually complementary and combine into a unity, whereas clauses negatived by οὐδέ follow one another much more loosely, often almost by accident as it were; see Winer 's Grammar, at the passage cited, and especially the quotations there given from Benfey and Klotz.) It differs from μηδέ as οὐ does from μή (which see ad at the beginning); after οὐ, where each has its own verb: Matthew 5:15 Matthew 6:28; Mark 4:22; Luke 6:44; Acts 2:27; Acts 9:9; Acts 17:24; Galatians 1:17; Galatians 4:14; οὐκ οἶδα οὐδέ ἐπίσταμαι, Mark 14:68 R G L marginal reading (others, οὔτε... οὔτε) (Cicero , pro Rosc. American 43, non novi neque scio ); cf. Winer s Grammar, 490 (456) c.; (Buttmann , 367 (315) note); οὐ... οὐδέ... οὐδέ, not... nor... nor, Matthew 6:26; οὐδείς... οὐδέ... οὐδέ... οὐδέ, Revelation 5:3 (R G ; cf. Buttmann , 367 (315); Winer 's Grammar, 491 (457)); οὐ... οὐδέ; followed by a future... οὐδέ μή followed by subjunctive aorist... οὐδέ, Revelation 7:16. οὐ... οὐδέ, the same verb being common to both: Matthew 10:24; Matthew 25:13; Luke 6:43; Luke 8:17 (cf. Winer s Grammar, 300 (281); Buttmann , 355 (305) cf. § 139, 7); John 6:24; John 13:16; Acts 8:21; Acts 16:21; Acts 24:18; Romans 2:28; Romans 9:16; Galatians 1:1; Galatians 3:28; 1 Thessalonians 5:5; 1 Timothy 2:12; Revelation 21:23. preceded by οὔπω, Mark 8:17; — by οὐδείς, Matthew 9:17; — by ἵνα μή, which is followed by οὐδέ... οὐδέ, where μηδέ... μηδέ might have been expected (cf. Buttmann , § 148, 8; (Winer 's Grammar, 474 (442))) Revelation 9:4. οὐδέ γάρ, for neither, John 8:42; Romans 8:7.

2. also not (A. V. generally neither): Matthew 6:15; Matthew 21:27; Matthew 25:45; Mark 11:26 (R L ); Luke 16:31; John 15:4; Romans 4:15; Romans 11:21; 1 Corinthians 15:13, 1 Corinthians 15:16; Galatians 1:12 (οὐδέ γάρ ἐγώ (cf. Buttmann , 367 (315) note; 492 (458))); Hebrews 8:4, etc.; ἀλλ' οὐδέ, Luke 23:15; ἤ οὐδέ, in a question, or doth not even etc.? 1 Corinthians 11:14 Rec. ; the simple οὐδέ, num ne quidem (have ye not even etc.) in a question where a negative answer is assumed (see οὐ , 7): Mark 12:10; Luke 6:3; Luke 23:40; and G L T Tr WH in 1 Corinthians 11:14.

3. not even (Buttmann , 369 (316)): Matthew 6:29; Matthew 8:10; Mark 6:31; Luke 7:9; Luke 12:27; John 21:25 (Tdf. omits the verse); 1 Corinthians 5:1; 1 Corinthians 14:21; οὐδέ εἷς (Winer s Grammar, 173 (163); Buttmann , § 127, 32), Acts 4:32; Romans 3:10; 1 Corinthians 6:5 (L T Tr WH οὐδείς); οὐδέ ἕν, John 1:3; ἀλλ' οὐδέ, Acts 19:2; 1 Corinthians 3:2 (Rec. ἀλλ' οὔτε); 1 Corinthians 4:3; Galatians 2:3. in a double negative for the sake of emphasis, οὐκ... οὐδέ (Buttmann , 369 (316); Winer 's Grammar, 500 (465)): Matthew 27:14; Luke 18:13; Acts 7:5.

οὐδείς

(3762) οὐδείς, οὐδεμία (the feminine only in these passages: Mark 6:5; Luke 4:26; John 16:29; John 18:38; John 19:4; Acts 25:18; Acts 27:22; Philippians 4:15; 1 John 1:5, and Rec. in James 3:12), οὐδέν (and, according to a pronunciation not infrequent from Aristotle , and Theophrastus down, οὐθείς, οὐθέν: 1 Corinthians 13:2 R^st L T Tr WH ; Acts 19:27 L T Tr WH ; 2 Corinthians 11:8-9L T Tr WH ; Luke 22:35 T Tr WH ; Luke 23:14 T Tr WH ; Acts 15:9 T Tr WH text; Acts 26:26 T WH Tr brackets; 1 Corinthians 13:3 Tdf. ; see μηδείς at the beginning and Göttling on Aristotle , pol., p. 218; (Meisterhans , Grammatik d. Attisch. Inschriften, § 20, 5; see Liddell and Scott, under the word οὐθείς; cf. Lob. Pathol. Elem. ii. 344); Alexander Buttmann (1873) Ausf. Spr. § 10 Anm. 7) (from οὐδέ and εἷς) (fr. Homer down), and not one, no one, none, no; it differs from μηδείς as οὐ does from μή (which see at the beginning);

1. with nouns: masc, Luke 4:24; Luke 16:13; 1 Corinthians 8:4; οὐδείς ἄλλος, John 15:24; οὐδεμία in the passages given above; neuter, Luke 23:4; John 10:41; Acts 17:21; Acts 23:9; Acts 28:5; Romans 8:1; Romans 14:14; Galatians 5:10, etc.

2. absolutely: οὐδείς, Matthew 6:24; Matthew 9:16; Mark 3:27; Mark 5:4; Mark 7:24; Luke 1:61; Luke 5:39 (WH in brackets); Luke 7:28; John 1:18; John 4:27; Acts 18:10; Acts 25:11; Romans 14:7, and very often. with a partitive genitive: Luke 4:26; Luke 14:24; John 13:28; Acts 5:13; 1 Corinthians 1:14; 1 Corinthians 2:8; 1 Timothy 6:16. οὐδείς εἰ μή, Matthew 19:17 Rec. ; Matthew 17:8; Mark 10:18; Luke 18:19; John 3:13; 1 Corinthians 12:3; Revelation 19:12, etc.; ἐάν μή, John 3:2; John 6:44, John 6:65. οὐκ... οὐδείς (see οὐ , 3 a.), Matthew 22:16; Mark 5:37; Mark 6:5; Mark 12:14; Luke 8:43; John 8:15; John 18:9, John 18:31; Acts 4:12; 2 Corinthians 11:9 (8); οὐκέτι... οὐδείς, Mark 9:8; οὐδέπω... οὐδείς, Luke 23:53 (Tdf. οὐδείς... οὐδέπω; L Tr WH οὐδείς οὔπω); John 19:41; Acts 8:16 (L T Tr WH ); οὐδείς... οὐκέτι, Mark 12:34; Revelation 18:11. neuter οὐδέν, nothing, Matthew 10:26 (cf. Winer s Grammar, 300 (281); Buttmann , 355 (305)); Matthew 17:20; Matthew 26:62; Matthew 27:12, and very often; with a partitive genitive, Luke 9:36; Luke 18:34; Acts 18:17; 1 Corinthians 9:15; 1 Corinthians 14:10 (R G ); οὐδέν εἰ μή, Matthew 5:13; Matthew 21:19; Mark 9:29; Mark 11:13; μή τίνος; with the answer οὐδενός, Luke 22:35; οὐδέν ἐκτός with genitive, Acts 26:22; οὐδέν μοι διαφέρει, Galatians 2:6; it follows another negative, thereby strengthening the negation (see οὐ , 3 a.): Mark 15:4; Mark 16:8; Luke 4:2; Luke 9:36; Luke 20:40; John 3:27; John 5:19, John 5:30; John 9:33; John 11:49; John 14:30; Acts 26:26 (Lachmann omits); 1 Corinthians 8:2 (R G ); 1 Corinthians 9:15 (G L T Tr WH ); οὐδέν οὐ μή with aorist subjunctive Luke 10:19 (R^st G WH marginal reading; see μή , IV. 2). οὐδέν, absolutely, nothing whatever, not at all, in no wise (cf. Buttmann , § 131, 10): ἀδικεῖν (see ἀδικέω , 2 b.), Acts 25:10; Galatians 4:12; οὐδέν διαφέρειν τίνος, Galatians 4:1; ὑστέρειν, 2 Corinthians 12:11; ὠφέλειν, John 6:63; 1 Corinthians 13:3. οὐδέν ἐστιν, it is nothing, of no importance, etc. (cf. Buttmann , § 129, 5): Matthew 23:16, Matthew 23:18; John 8:54; 1 Corinthians 7:19; with a genitive, none of these things is true, Acts 21:24; Acts 25:11; οὐδέν εἰμί, I am nothing, of no account: 1 Corinthians 13:2; 2 Corinthians 12:11, (see examples from Greek authors in Passow , under the word, 2; (Liddell and Scott, under the word, II. 2; Meyer on 1 Corinthians, the passage cited)); εἰς οὐδέν λογισθῆναι (see λογίζομαι , 1 a.), Acts 19:27; εἰς οὐδέν γίνεσθαι, to come to nought, Acts 5:36 (Winer 's Grammar, § 29, 3 a.; ἐν οὐδενί, in no respect, in nothing, Philippians 1:20 (cf. μηδείς , g.)).

οὐδέποτε

(3763) οὐδέποτε, adverb, denying absolutely and objectively (from οὐδέ and πότε, properly, not ever) (from Homer down), never: Matthew 7:23; Matthew 9:33; Matthew 26:33; Mark 2:12; (Luke 15:29 (bis)); John 7:46; Acts 10:14; Acts 11:8; Acts 14:8; 1 Corinthians 13:8; Hebrews 10:1, Hebrews 10:11. interrogatively, did ye never, etc.: Matthew 21:16, Matthew 21:42; Mark 2:25.

οὐδέπω

(3764) οὐδέπω, adverb, simply negative (from οὐδέ and the enclitic πω) (from Aeschylus down), not yet, not as yet: John 7:39 (where L Tr WH οὔπω); John 20:9. οὐδέπω οὐδείς, never anyone (A. V. never man yet), John 19:41; (οὐδέπω... ἐπ' οὐδενί, as yet... upon none, Acts 8:16 L T Tr WH ); οὐκ... οὐδέπω οὐδείς (see οὐ , 3 a.), Luke 23:53 (L Tr WH οὐκ... οὐδείς οὔπω; Tdf. οὐκ... οὐδείς οὐδέπω); οὐδέπω οὐδέν (L T Tr WH simply οὔπω) not yet (anything), 1 Corinthians 8:2.

οὐκέτι

(3765) οὐκέτι (also written separately by Rec.^st (generally), Tr (nine times in John), Tdf. (in Philemon 1:16)) (οὐκ, ἔτι), an adverb which denies simply, and thus differs from μηκέτι (which see), no longer, no more, no further: Matthew 19:6; Mark 10:8: Luke 15:19, Luke 15:21; John 4:42; John 6:66; Acts 20:25, Acts 20:38; Romans 6:9; Romans 14:15; 2 Corinthians 5:16; Galatians 3:25; Galatians 4:7; Ephesians 2:19; Philemon 1:16; Hebrews 10:18, Hebrews 10:26, etc.; οὐκέτι ἦλθον, I came not again (R. V. I forebore to come), 2 Corinthians 1:23. with another neg. particle in order to strengthen the negation: οὐδέ... οὐκέτι, Matthew 22:46; οὐκ... οὐκέτι, Acts 8:39; οὐδείς... οὐκέτι, Mark 12:34; Revelation 18:11; οὐκέτι... οὐδέν, Mark 7:12; Mark 15:5; Luke 20:40; οὐκέτι... οὐδένα, Mark 9:8; οὐκέτι οὐ μή, Mark 14:25; Luke 22:16 (WH omits; L Tr brackets οὐκέτι); Revelation 18:14 (Tr omits); οὐδέ... οὐκέτι οὐδείς, Mark 5:3 L T WH Tr text οὐκέτι is used logically (cf. Winer 's Grammar, § 65, 10); as, οὐκέτι ἐγώ for it cannot now be said ὅτι ἐγώ etc., Romans 7:17, Romans 7:20; Galatians 2:20; add, Romans 11:6; Galatians 3:18. ((Homer , Hesiod , Herodotus , others))

οὐκοῦν

(3766) οὐκοῦν (from οὐκ and οὖν), adverb, not therefore; and since a speaker often introduces in this way his own opinion (see Krüger , as below), the particle is used affirmatively, therefore, then, the force of the negative disappearing. Hence, the saying of Pilate οὐκοῦν βασιλεύς εἰ σύ must be taken affirmatively: "then (since thou speakest of thy βασιλεία) thou art a king!" (German alsobist du doch ein König !), John 18:37 (cf. Buttmann , 249 (214)); but it is better to write οὐκοῦν, so that Pilate, arguing from the words of Christ, asks, not without irony, art thou not a king then? or in any case, thou art a king, art thou not? cf. Winer 's Grammar, 512 (477). The difference between οὐκοῦν and οὐκοῦν is differently stated by different writers; cf. Herm. ad Vig. , p. 792ff; Krüger , § 69, 51, 1 and 2; Kühner, § 508, 5 ii., p. 715ff, also the 3rd excurs. appended to his edition of Xenophon , memor.; (Bäumlein , Partikeln, pp. 191-198).

οὖν

(3767) οὖν a conjunction indicating that something follows from another necessarily; (others regard the primary force of the particle as confirmatory or continuative, rather than illative; cf. Passow , or Liddell and Scott, under the word; Kühner, § 508, 1 ii., p. 707ff; Bäumlein , p. 173ff; Krüger , § 69, 52; Donaldson, p. 571; Rost in a program Ueber Ableitung, as above, p. 2; Klotz, p. 717; Hartung 2:4). Hence, it is used in drawing a conclusion and in connecting sentences together logically, then, therefore, accordingly, consequently, these things being so ((Klotz, Rost, others, have wished to derive the word from the neuter participle ὄν (cf. ὄντως ); but see Bäumlein or Kühner, as above); cf. Winer 's Grammar, § 53, 8): Matthew 3:10; Matthew 10:32 (since persecutions are not to be dreaded, and consequently furnish no excuse for denying me (cf. Winer 's Grammar, 455 (424))); Matthew 18:4; Luke 3:9; Luke 16:27; John 8:38 (καί ὑμεῖς οὖν, and ye accordingly, i. e. 'since, as is plain from my case, sons follow the example of their fathers'; Jesus says this in sorrowful irony (Winer 's Grammar, 455 (424))); Acts 1:21 (since the office of the traitor Judas must be conferred on another); Romans 5:9; Romans 6:4; Romans 13:10; 1 Corinthians 4:16 (since I hold a father's place among you); 2 Corinthians 5:20; James 4:17, and many other examples As respects details, notice that it stands

a. in exhortations (to show what ought now to be done by reason of what has been said), equivalent to wherefore (our transitional therefore): Matthew 3:8; Matthew 5:48; Matthew 9:38; Luke 11:35; Luke 21:14, Luke 21:36 (R G L marginal reading Tr marginal reading); Acts 3:19; Acts 13:40; Romans 6:12; Romans 14:13; 1 Corinthians 16:11; 2 Corinthians 8:24; Ephesians 5:1; Ephesians 6:14 Philippians 2:29; Colossians 2:16; 2 Timothy 1:8; Hebrews 4:1, Hebrews 4:11; Hebrews 10:35; James 4:7; James 5:7; 1 Peter 4:7; 1 Peter 5:6; Revelation 1:19 (G L T Tr WH ); Revelation 3:3, Revelation 3:19, and often; νῦν οὖν, now therefore, Acts 16:36.

b. in questions, then, therefore (Latin igitur );

α. when the question is, what follows or seems to follow from what has been said: Matthew 22:28; Matthew 27:22 (Winer 's Grammar, 455 (424)); Mark 15:12; Luke 3:10; Luke 20:15, Luke 20:33; John 8:5; τί οὖν ἐροῦμεν; Romans 6:1; Romans 7:7; Romans 9:14; τί οὖν φημί; 1 Corinthians 10:19; τί οὖν; what then? i. e. how then does the matter stand? (cf. Winer 's Grammar, § 64, 2 a.), John 1:21 (here WH marginal reading punct. τί οὖν σύ;) Romans 3:9; Romans 6:15; Romans 11:7; also τί οὖν ἐστιν; (what is it then?) Acts 21:22; 1 Corinthians 14:15, 1 Corinthians 14:26.

β. when it is asked, whether this or that follows from what has just been said: Matthew 13:28; Luke 22:70; John 18:39; Romans 3:31; Galatians 3:21.

γ. when it is asked, how something which is true or regarded as true, or what someone does, can be reconciled with what has been previously said or done: Matthew 12:26; Matthew 13:27; Matthew 17:10 (where the thought is, 'thou commandest us to tell no one about this vision we have had of Elijah; what relation then to this vision has the doctrine of the scribes concerning the coming of Elijah? Is not this doctrine confirmed by the vision?'); Matthew 19:7; Matthew 26:54; Luke 20:17; John 4:11 (Tdf. omits οὖν); Acts 15:10 (νῦν οὖν, now therefore, i. e. at this time, therefore, when God makes known his will so plainly); Acts 19:3; Romans 4:1 (where the meaning is, 'If everything depends on faith, what shall we say that Abraham gained by outward things, i. e. by works?' (but note the critical texts)); 1 Corinthians 6:15; Galatians 3:5.

δ. in general, it serves simply to subjoin questions suggested by what has just been said: Romans 3:27; Romans 4:9.; Romans 6:21; Romans 11:11; 1 Corinthians 3:5, etc.

c. in epanalepsis, i. e. it serves to resume a thought or narrative interrupted by intervening matter (Matthiae , 2, p. 1497; (Winer s Grammar, 444 (414))), like Latin igitur , inquam , our as was said, say I, to proceed, etc.; Mark 3:31 (R G ) (cf. Mark 3:21); Luke 3:7 (cf. Luke 3:3); John 4:45 (cf. John 4:43); John 6:24 (cf. John 6:22); 1 Corinthians 8:4; 1 Corinthians 11:20 (cf. John 11:18); add, Mark 16:19 (Tr marginal reading brackets οὖν); Acts 8:25; Acts 12:5; Acts 13:4; Acts 15:3, Acts 15:30; Acts 23:31; Acts 25:1; Acts 28:5. It is used also when one passes at length to a subject about which he had previously intimated an intention to speak: Acts 26:4, Acts 26:9.

d. it serves to gather up summarily what has already been said, or even what cannot be narrated at length: Matthew 1:17; Matthew 7:24 (where no reference is made to what has just before been said (?), but all the moral precepts of the Serm. on the Mount are summed up in a single rule common to all); Luke 3:18; John 20:30; Acts 26:22.

e. it serves to adapt examples and comparisons to the case in hand: John 3:29; John 16:22; — or to add examples to illustrate the subject under consideration: Romans 12:20 Rec.

f. In historical discourse it serves to make the transition from one tiring to another, and to connect the several parts and portions of the narrative, since the new occurrences spring from or are occasioned by what precedes (cf. Winer 's Grammar, § 60, 3): Luke 6:9 R G ; numberless times so in John, as John 1:22 (Lachmann omits); John 2:18; John 4:9 (Tdf. omits); John 6:60,John 6:67; John 7:6 (G T omit), John 7:25,John 7:28,John 7:33,John 7:35,John 7:40; John 8:13,John 8:19,John 8:22,John 8:25,John 8:31,John 8:57; John 9:7,John 9:10,John 9:16; John 11:12,John 11:16,John 11:21,John 11:32,John 11:36; John 12:1-4; John 13:12; John 16:17,John 16:22; John 18:7,John 18:11,John 18:16,John 18:27-29; John 19:20-24,John 19:32,John 19:38,John 19:40; John 21:5-7, etc.

g. with other conjunction οὖν, so then, Latin hinc igitur , in Paul; see ἄρα , 5. εἰ οὖν, if then (where what has just been said and proved is carried over to prove something else), see εἰ , III. 12; (εἰ μέν οὖν, see μέν , II. 4, p. 398{b}). εἴτε οὖν... εἴτε, whether then... or: 1 Corinthians 10:31; 1 Corinthians 15:11. ἐπεί οὖν, since then: Hebrews 2:14; Hebrews 4:6; for which also a participle is put with οὖν, as Acts 2:30; Acts 15:2 (T Tr WH δέ); Acts 17:29; Acts 19:36; Acts 25:17; Acts 26:22; Romans 5:1; Romans 15:28; 2 Corinthians 3:12; 2 Corinthians 5:11; 2 Corinthians 7:1; Hebrews 4:14; Hebrews 10:19; 1 Peter 4:1; 2 Peter 3:11 (WH Tr marginal reading οὕτως). ἐάν οὖν, if then ever, in case then, or rather, therefore if, therefore in case (for in this formula, οὖν, although placed in the protasis, yet belongs more to the apodosis, since it shows what will necessarily follow from what precedes if the condition introduced by ἐάν shall ever take place): Matthew 5:23 (cf. Winer 's Grammar, 455 (424)); Matthew 6:22 (here Tdf. omits οὖν); Matthew 24:26; Luke 4:7; John 6:62; John 8:36; Romans 2:26; 1 Corinthians 14:11, 1 Corinthians 14:23; 2 Timothy 2:21; ἐάν οὖν μή, Revelation 3:3; so also ὅταν οὖν, when therefore: Matthew 6:2; Matthew 21:40; Matthew 24:15, and R G in Luke 11:34. ὅτε οὖν, when (or after) therefore, so when: John 13:12, John 13:31 ((30) Rec.^bez ^elz L T Tr WH ); John 19:30; John 21:15; equivalent to hence, it came to pass that, when etc., John 2:22; John 19:6, John 19:8. ὡς οὖν, when (or after) therefore: John 4:1, John 4:40; John 11:6; John 18:6; John 20:11; John 21:9; ὡς οὖν, as therefore, Colossians 2:6. ὥσπερ οὖν, Matthew 13:40. μέν οὖν, followed by δέ (cf. Buttmann , § 149, 16), Mark 16:19 (Tr marginal reading brackets οὖν); John 19:25; Acts 1:6; Acts 8:4, Acts 8:25; 1 Corinthians 9:25, etc.; without an adversative conjunc. following, see μέν , II. 4. νῦν οὖν, see above under a., and b. γ.

h. As to position, it is never the first word in the sentence, but generally the second, sometimes the third (sometimes even the fourth, Winer 's Grammar, § 61, 6); as (περί τῆς βρώσεως οὖν etc. 1 Corinthians 8:4); οἱ μέν οὖν, Acts 2:41, and often; πολλά μέν οὖν, John 20:30.

i. John uses this particle in his Gospel far more frequently ((more than two hundred times in all)) than the other N. T. writers; in his Epistles only in the following passages: 1 John 2:24 (where G L T Tr WH have expunged it); 1 John 4:19 Lachmann; 3 John 1:8. ((From Homer down.))

οὔπω

(3768) οὔπω (from οὐ and the enclitic πω), adverb (fr. Homer down) (differing from μήπω, as οὐ does from μή (which see ad init:) not yet;

a. in a negation: Matthew 24:6; Mark 13:7; John 2:4; John 3:24; John 6:17 L text T Tr WH ; John 7:6, John 7:8 R L WH txt, John 7:8, John 7:30,John 7:39; John 8:20,John 8:57; John 11:30; John 20:17; 1 Corinthians 3:2; Hebrews 2:8; Hebrews 12:4; 1 John 3:2; Revelation 17:10, Revelation 17:12 (where Lachmann οὐκ); οὐδείς οὔπω, no one ever yet (see οὐδείς , 2, and cf. οὐ , 3 a.), Mark 11:2 L T Tr WH ; Luke 23:53 L Tr WH ; Acts 8:16 Rec.

b. in questions, nondumne? do ye not yet etc.: Matthew 15:17 R G ; Matthew 16:9; Mark 4:40 L Tr WH ; Mark 8:17 (Mark 8:21 L text T Tr WH ).

οὐρά

(3769) οὐρά, οὐράς, ἡ, a tail: Revelation 9:10, Revelation 9:19; Revelation 12:4. (From Homer down. The Sept. several times for זָנָב.)

οὐράνιος

(3770) οὐράνιος, οὐράνιον, in classical Greek generally of three term. (Winer s Grammar, § 11, 1; Buttmann , 25 (23)) (οὐρανός), heavenly, i. e.

a. dwelling in heaven: ὁ πατήρ ὁ οὐράνιος, Matthew 6:14, Matthew 6:26, Matthew 6:32; Matthew 15:13; besides L T Tr WH in Matthew 5:48; Matthew 18:35; Matthew 23:9; στρατιᾶς οὐρανίου Luke 2:13 (where Tr text WH marginal reading οὐρανοῦ).

b. coming from heaven: οὐρανίῳ ὀπτασία, Acts 26:19. (Homer in Cer. 55; Pindar , Tragg., Aristophanes , others.)

οὐρανόθεν

(3771) οὐρανόθεν (οὐρανός), adverb, from heaven: Acts 14:17; Acts 26:13. (Homer , Hesiod , the Orphica , 4 Macc. 4:10.) Cf. Lob. ad Phryn. , p. 93f.

οὐρανός

(3772) οὐρανός, οὐρανοῦ, ὁ (from a root meaning 'to cover,' 'encompass'; cf. Vanicek , p. 895; Curtius , § 509), heaven; and, in imitation of the Hebrew שָׁמַיִם (i. e. properly, the heights above, the upper regions), οὐρανοί, οὐρανῶν, οἱ, the heavens (Winer s Grammar, § 27, 3; Buttmann , 24 (21)) (on the use and the omission of the article cf. Winer 's Grammar, 121 (115)), i. e.:

1. the vaulted expanse of the Sky with all the things visible in it;

a. generally: as opposed to the earth, Hebrews 1:10; 2 Peter 3:5, 2 Peter 3:10, 2 Peter 3:12; ὁ οὐρανός καί ἡ γῆ (heaven and earth) equivalent to the universe, the world (according to the primitive Hebrew manner of speaking, inasmuch as they had neither the conception nor the name of the universe, Genesis 1:1; Genesis 14:19; Tobit 7:17 (18); 1 Macc. 2:37, etc.): Matthew 5:18; Matthew 11:25; Matthew 24:35; Mark 13:31; Luke 10:21; Luke 16:17; Luke 21:33; Acts 4:24; Acts 14:15; Acts 17:24; Revelation 10:6; Revelation 14:7; Revelation 20:11. The ancients conceived of the expanded sky as an arch or vault the outmost edge of which touched the extreme limits of the earth (see B. D. under the word, cf. ); hence, such expressions as ἀπ' ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν, Matthew 24:31; ἀπ' ἄκρου γῆς ἕως ἄκρου οὐρανοῦ, Mark 13:27; ὑπό τόν οὐρανόν (הַשָּׁמַיִם תַּחַת, Ecclesiastes 1:13; Ecclesiastes 2:3, etc.), under heaven, i. e. on earth, Acts 2:5; Acts 4:12; Colossians 1:23; ἐκ τῆς (namely, χώρας, cf. Winer s Grammar, 591 (550); (Buttmann , 82 (71f))) ὑπ' (here L T Tr WH ὑπό τόν οὐρανόν) οὐρανόν εἰς τήν ὑπ' οὐρανόν, out of lite one part under the heaven unto the other part under heaven i. e. from one quarter of the earth to the other, Luke 17:24; as by this form of expression the greatest longitudinal distance is described, so to one looking up from the earth heaven stands as the extreme measure of altitude hence, κολλᾶσθαι ἄχρι τοῦ οὐρανοῦ, Revelation 18:5 (L T Tr WH ) (on which see κολλάω ); ὑψωθῆναι ἕως τοῦ οὐρανοῦ, metaphorically, of a city that has reached the acme, zenith, of glory and prosperity, Matthew 11:23; Luke 10:15 (κλέος οὐρανόν ἱκει, Homer , Iliad 8, 192; Odyssey 19, 108; πρός οὐρανόν βιβάζειν τινα, Sophocles O. C. 382 (381); examples of similar expressions from other writings are given in Kypke , Observations, i., p. 62); καινοί οὐρανοί (καί γῆ καινή), better heavens which will take the place of the present after the renovation of all things, 2 Peter 3:13; Revelation 21:1; οἱ νῦν οὐρανοί, the heavens which now are, and which will one day be burnt up, 2 Peter 3:7; also ὁ πρῶτος οὐρανός, Revelation 21:1, cf. Hebrews 12:26. But the heavens are also likened in poetic speech to an expanded curtain or canopy (Psalms 103:2 (Psalms 104:2); Isaiah 40:22), and to an unrolled scroll; hence, ἑλίσσειν (T Tr marginal reading ἀλλάσσειν) τούς οὐρανούς ὡς περιβόλαιον, Hebrews 1:12 (from the Sept. of Psalm 101:26 (Psalms 102:26) manuscript Alex. ); καί ὁ οὐρανός ἀπεχωρίσθη ὡς βιβλίον ἑλισσόμενον (or εἱλισσόμενον), Revelation 6:14.

b. the aerial heavens or sky, the region where the clouds and tempests gather, and where thunder and lightning are produced: ὁ οὐρανός πυρράζει, Matthew 16:2 (T brackets WH reject the passage); στυγνάζων, Matthew 16:3 (see last reference); ὑετόν ἔδωκε, James 5:18; add Luke 9:54; Luke 17:29; Acts 9:3; Acts 22:6; Revelation 13:13; Revelation 16:21; Revelation 20:9; σημεῖον or ἀπό τοῦ οὐρανοῦ, Matthew 16:1; Mark 8:11; Luke 11:16; Luke 21:11; τέρατα ἐν τῷ οὐρανῷ Acts 2:19; κλείειν τόν οὐρανόν, to keep the rain in the sky, hinder it from falling on the earth, Luke 4:25; Revelation 11:6, (συνέχειν τόν οὐρανοῦ for הַשָּׁמַיִם עָצַר, Deuteronomy 11:17; 2 Chronicles 6:26; 2 Chronicles 7:13; ἀνέχειν τόν οὐρανόν, Sir. 48:3); αἱ νεφέλαι τοῦ οὐρανοῦ, Matthew 24:30; Matthew 26:64; Mark 14:62; τό πρόσωπον τοῦ οὐρανοῦ, Matthew 16:3 (T brackets WH reject the passage); Luke 12:56; τά πετεινά τοῦ οὐρανοῦ (genitive of place), that fly in the air (Genesis 1:26; Psalms 8:9; Baruch 3:17; Judith 11:7), Matthew 6:26; Matthew 8:20; Matthew 13:32; Mark 4:32; Luke 8:5; Luke 9:58; Luke 13:19; Acts 10:12. These heavens are opened by being cleft asunder, and from the upper heavens, or abode of heavenly beings, come down upon earth — now the Holy Spirit, Matthew 3:16; Mark 1:10; Luke 3:21; John 1:32; now angels, John 1:51 (52); and now in vision appear to human sight some of the things within the highest heaven, Acts 7:55; Acts 10:11, Acts 10:16; through the aerial heavens sound voices, which are uttered in the heavenly abode: Matthew 3:17; Mark 1:11; Luke 3:22; John 12:28; 2 Peter 1:18.

c. the sidereal or starry heavens: τά ἄστρα τοῦ οὐρανοῦ Hebrews 11:12 (Deuteronomy 1:10; Deuteronomy 10:22; Euripides , Phoen. 1); οἱ ἀστέρες... τοῦ οὐρανοῦ, Mark 13:25; Revelation 6:13; Revelation 12:4 (Isaiah 13:10; Isaiah 14:13); αἱ δυνάμεις τῶν οὐρανῶν, the heavenly forces (hosts), i. e. the stars (others take δυνάμεις in this phrase in a general sense (see δύναμις , f.) of the powers which uphold and regulate the heavens): Matthew 24:29; Luke 21:26; αἱ ἐν τοῖς οὐρανοῖς, Mark 13:25 (Hebrew הַשָּׁמַיִם צְבָא, Deuteronomy 17:3; Jeremiah 33:22; Zephaniah 1:5); so ἡ στρατιά τοῦ οὐρανοῦ, Acts 7:42.

2. the region above the sidereal heavens, the seat of an order of things eternal and consummately perfect, where God dwells and the other heavenly beings: this heaven Paul, in 2 Corinthians 12:2, seems to designate by the name of ὁ τρίτος οὐρανός, but certainly not the third of the seven distinct heavens described by the author of the Test xii. Patr., Levi § 3, and by the rabbis ((cf. Wetstein at the passage; Hahn, Theol. d. N. T. 1:247f; Drummond, Jewish Messiah, chapter xv.)); cf. DeWette at the passage Several distinct heavens are spoken of also in Ephesians 4:10 (ὑπεράνω πάντων τῶν οὐρανῶν); cf. Hebrews 7:26, if it be not preferable here to understand the numerous regions or parts of the one and the same heaven where God dwells as referred to. The highest heaven is the dwelling-place of God: Matthew 5:34; Matthew 23:22; Acts 7:49; Revelation 4:1 (Psalms 10:4 (Psalms 11:4); Psalms 113:24 (Psalms 115:16)); hence, Θεός τοῦ οὐρανοῦ, Revelation 11:13; Revelation 16:11 (Genesis 24:3); ὁ ἐν (τοῖς) οὐρανός, Matthew 5:16, Matthew 5:45; Matthew 6:1, Matthew 6:9; Matthew 7:21; Matthew 10:33; Matthew 7:50; Matthew 16:17; Matthew 18:10 (here L WH marginal reading ἐν τῷ οὐρανῷ in brackets), Matthew 18:14, Matthew 18:19; Mark 11:25, etc. From this heaven the πνεῦμα ἅγιον is sent down, 1 Peter 1:12 and the passages already cited (cf. 1 b. under the end); and Christ is said to have come, John 3:18, John 3:31; John 6:38, John 6:41; 1 Corinthians 15:47; it is the abode of the angels, Matthew 24:36; Matthew 22:30; Matthew 18:10; Matthew 28:2; Mark 12:25; Mark 13:32; Luke 2:15; Luke 22:43 (L brackets WH reject the passage); Galatians 1:8; 1 Corinthians 8:5; Ephesians 3:15; Hebrews 12:22; Revelation 10:1; Revelation 12:7; Revelation 18:1; Revelation 19:14 (Genesis 21:17; Genesis 22:11); τά ἐν τοῖς οὐρανοῖς καί τά ἐπί τῆς γῆς, the things and beings in the heavens (i. e. angels) and on the earth, Ephesians 1:10; Colossians 1:16, Colossians 1:20; γίνεται τό θέλημα τοῦ Θεοῦ ἐν οὐρανῷ, i. e. by the inhabitants of heaven, Matthew 6:10; χαρά ἔσται ἐν τῷ οὐρανῷ, God and the angels will rejoice, Luke 15:7. this heaven is the abode to which Christ ascended after his resurrection, Mark 16:19; Luke 24:51 (T omits; WH reject the clause); Acts 1:10; Acts 2:34; Acts 3:21; Romans 10:6; (Ephesians 1:20 Lachmann text); 1 Peter 3:22; Hebrews 1:4 (ἐν ὑψηλοῖς); Hebrews 8:1; Hebrews 9:24; Revelation 4:2, and from which he will hereafter return, 1 Thessalonians 1:10; 1 Thessalonians 4:16; 2 Thessalonians 1:7; into heaven have already been received the souls (πνεύματα) both of the O. T. saints and of departed Christians, Hebrews 12:23 (see ἀπογράφω , b. at the end), and heaven is appointed as the future abode of those who, raised from the dead and clothed with superior bodies, shall become partakers of the heavenly kingdom, 2 Corinthians 5:1, and enjoy the reward of proved virtue, Matthew 5:12; Luke 6:23; hence, eternal blessings are called θησαυρός ἐν οὐρανῷ, Matthew 6:20; Luke 12:33, and those on whom God has conferred eternal salvation are said ἔχειν θησαυρόν ἐν οὐρανῷ (οὐρανοῖς), Matthew 19:21; Mark 10:21; Luke 18:22, cf. Hebrews 10:34 (R G ); or the salvation awaiting them is said to be laid up for them in heaven, Colossians 1:5; 1 Peter 1:4; or their names are said to have been written in heaven, Luke 10:20; moreover, Christ, appointed by God the leader and lord of the citizens of the divine kingdom, is said to have all power in heaven and on earth, Matthew 28:18; finally, the seer of the Apocalypse expects a new Jerusalem to come down out of heaven as the metropolis of the perfectly established Messianic kingdom, Revelation 3:12; Revelation 21:2, Revelation 21:10. See H. Gebhardt, Der Himmel im N.T., in Ztschr. f. kirchl. Wissensch. u. kirchl. Leben, 1886 pp. 555-575. By metonymy, ὁ οὐρανός is put for the inhabitants of heaven: εὐφραίνου οὐρανέ, Revelation 18:20, cf. Revelation 12:12 (Psalms 95:11 (Psalms 46:11); Isaiah 44:23; Job 15:15); in particular for God (Daniel 4:23, and often by the rabbis, influenced by an over-scrupulous reverence for the names of God himself; cf. Schürer in the Jahrbb. f. protest. Theol., 1876, p. 178f; (Keil, as below)): ἁμαρτάνειν εἰς τόν οὐρανόν, Luke 15:18, Luke 15:21; ἐκ τοῦ οὐρανοῦ, equivalent to by God, John 3:27; ἐξ οὐρανοῦ, of divine authority, Matthew 21:25; Mark 11:30; Luke 20:4; ἐναντίον τοῦ οὐρανοῦ, 1 Macc. 3:18 (where the τοῦ Θεοῦ before τοῦ οὐρανοῦ seems questionable); ἐκ τοῦ οὐρανοῦ ἡ ἰσχύς, 1 Macc. 3:19; ἡ ἐξ οὐρανοῦ βοήθεια, 1 Maccabees 12:15; 16:3, cf. 1 Macc 3:50-53,59; 4:10,24,30,40,55; 5:31; 7:37,41; 9:46; cf. Keil, Comm. üb. d. Büch. d. Macc., p. 20. On the phrase ἡ βασιλεία τῶν οὐρανῶν and its meaning, see βασιλεία , 3; (Cremer , under the word βασιλεία; Edersheim 1:265).

Οὐρβανός

(3773) Οὐρβανός, Ὀυρβανου, ὁ (a Latin name; cf. Lightfoot on Philip., p. 174), Urbanus, a certain Christian: Romans 16:9.

Οὐρίας

(3774) Ουριας, Ουριου (Buttmann , 17f (16) no. 8), ὁ (אוּרִיָה light of Jehovah (or, my light is Jehovah)), Uriah, the husband of Bathsheba the mother of Solomon by David: Matthew 1:6.

οὖς

(3775) οὖς, genitive ὠτός, plural ὦτα, dative ὦσιν, τό (cf. Latinauris ,ausculto , audio, etc.; akin to ἀΐω, αἰσθάνομαι; cf. Curtius , § 619; Vanicek , p. 67); from Homer down; Hebrew אֹזֶן; the ear;

1. properly: Matthew 13:16; Mark 7:33; Luke 22:50; 1 Corinthians 2:9; 1 Corinthians 12:16; ὦτα τίνος εἰς δέησιν, to hear supplication, 1 Peter 3:12; ἡ γραφή πληροῦται ἐν τοῖς ὠσί τίνος, while present and hearing, Luke 4:21 (Baruch 1:3f); those unwilling to hear a thing are said συνέχειν (which see 2 a.) τά ὦτα, to stop their ears, Acts 7:57; ἠκούσθη τί εἰς τά ὦτα τίνος, something was heard by, came to the knowledge of (A. V. came to the ears of) one, Acts 11:22; likewise ἐισέρχεσθαι, James 5:4; γίνεσθαι, to come unto the ears of one, Luke 1:44; ἀκούειν εἰς τό οὖς, to hear (A. V. in the ear i. e.) in familiar converse, privately, Matthew 10:27 (εἰς οὖς often so in classical Greek; cf. Passow (Liddell and Scott), under the word, 1); also πρός τό οὖς λαλεῖν, Luke 12:3.

2. metaphorically equivalent to: the faculty of perceiving with the mind, the faculty of understanding and knowing: Matthew 13:16; ὁ ἔχων (or εἰ τίς ἔχει) ὦτα (or οὖς, in Rev.) (sometimes (especially in Mark and Luke) with ἀκούειν added; cf. Buttmann , § 140, 3) ἀκουέτω, whoever has the faculty of attending and understanding, let him use it, Matthew 11:15; Matthew 13:9, Matthew 13:43; Mark 4:9, Mark 4:23; Mark 7:16 (T WH omit; Tr brackets the verse); Luke 8:8; Luke 14:35 (34); Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29; Revelation 3:6, Revelation 3:13, Revelation 3:22; Revelation 13:9; τοῖς ὠσί βαρέως ἀκούειν, to be slow to understand or obey (A. V. their ears are dull of hearing), Matthew 13:15; Acts 28:27 (from Isaiah 6:10); ὦτα ἔχοντες οὐκ ἀκούετε, Mark 8:18; ὦτα τοῦ μή ἀκούειν, (ears that they should not hear; cf. Buttmann , 267 (230)), Romans 11:8; θέσθε τούς λόγους τούτους εἰς τά ὦτα (A. V. let these words sink into your ears i. e.) take them into your memory and hold them there, Luke 9:44; ἀπερίτμητος τοῖς ὦσιν (see ἀπερίτμητος ), Acts 7:51.

οὐσία

(3776) οὐσία, οὐσίας, ἡ (from ὤν, οὖσα, ὄν, the participle of εἰμί), what one has, i. e. property, possessions, estate (A. V. substance): Luke 15:12. (Tobit 14:13; Herodotus 1, 92; Xenophon , Plato , Attic orators, others.)

οὔτε

(3777) οὔτε (οὐ and τέ), an adjunctive negative conjunction (from Homer down) (differing fr., μήτε as οὐ does from μή (which see ad at the beginning), and from οὐδέ as μήτε does from μηδέ; see μήτε and οὐδέ ), neither; and not.

1. Examples in which οὔτε stands singly:

a. οὐ... οὔτε, Revelation 12:8 Rec. (where G L T Tr WH οὐδέ); Revelation 20:4 R G (where L T Tr WH οὐδέ); οὐδείς ἄξιος εὑρέθη ἀνοῖξαι τό βιβλίον οὔτε βλέπειν αὐτό, Revelation 5:4; cf. Winer s Grammar, 491 (457); Buttmann , 367 (315); οὐ... οὐδέ... οὔτε, 1 Thessalonians 2:3 R G (where L T Tr WH more correctly οὐδέ) (Winer s Grammar, 493 (459); Buttmann , 368 (315)); οὐδέ... οὔτε (so that οὔτε answers only to the οὐ in οὐδέ), Galatians 1:12 R G T WH text (Winer s Grammar, 492 (458); Buttmann , 366 (314)).

b. οὔτε... καί, like Latinneque ...et , neither... and: John 4:11; 3 John 1:10 (Euripides , Iph. T. 591; but the more common Greek usage was οὐ... τέ, cf. Klotz ad Devar. 2:2, p. 714; Passow , under the word, B. 2; (Liddell and Scott, under the word, II. 4); Winer s Grammar, § 55, 7; (Buttmann , § 149, 13 c.)).

c. By a solecism οὔτε is put for οὐδέ, not... even: 1 Corinthians 3:2 Rec. (where G L T Tr WH οὐδέ) (Winer s Grammar, 493 (459); Buttmann , 367 (315); § 149, 13 f.); Mark 5:3 R G (where L T Tr WH have restored οὐδέ (Winer s Grammar, 490 (456); Buttmann , as above)); Luke 12:26 R G (where L T Tr WH οὐδέ (Winer s Grammar, as above and 478 (445); Buttmann , 347 (298))); οὔτε μετενόησαν, Revelation 9:20 R L Tr (where G WH text οὐ, T οὐδέ not... even; WH marginal reading οὔτε or οὐδέ (cf. Buttmann , 367 (315))); after the question μή δύναται... σῦκα; follows οὔτε ἁλυκόν γλυκύ ποιῆσαι ὕδωρ, James 3:12 G L T Tr WH (as though οὔτε δύναται... σῦκα had previously been in the writer's mind (cf. Winer s Grammar, 493 (459); Buttmann , as above)).

2. used twice or more, neither... nor (Latinnec ...nec ;neque ...neque ): Matthew 6:20; Matthew 22:30; Mark 12:25; (Mark 14:68 L text T Tr WH ); Luke 14:35 (34); John 4:21; John 5:37; John 8:19; John 9:3; Acts 15:10; Acts 19:37; Acts 25:8; Acts 28:21; Romans 8:38 (where οὔτε occurs ten times); 1 Corinthians 3:7; 1 Corinthians 6:9; (οὔτε eight times (yet T WH Tr marginal reading the eighth time οὐ)); 1 Corinthians 11:11; Galatians 5:6; Galatians 6:15; 1 Thessalonians 2:6; Revelation 3:15; Revelation 9:20; Revelation 21:4; οὔτε... οὔτε... οὐδέ (German auchnicht , also not), L Tr WH in Luke 20:35, and L T Tr marginal reading WH in Acts 24:12; cf. Winer s Grammar, 491 (457f); Buttmann , 368 (315) note.

οὗτος

(3778) οὗτος, αὕτη, τοῦτο, demonstrative pronoun (cf. Curtius , p. 543), Hebrew זֶה, זֹאת, this; used:

I. absolutely.

a. this one, visibly present here: Matthew 3:17; Matthew 17:5; Mark 9:7; Luke 7:44; Luke 9:35; 2 Peter 1:17. Matthew 9:3; Matthew 21:38; Mark 14:69; Luke 2:34; Luke 23:2; John 1:15, John 1:30; John 7:25; John 9:8, John 9:19; John 18:21, John 18:30; John 21:21; Acts 2:15; Acts 4:10; Acts 9:21; according to the nature and character of the person or thing mentioned, it is used with a suggestion — either of contempt, as Matthew 13:55; Mark 6:2; Luke 5:21; Luke 7:39, Luke 7:49; John 6:42, John 6:52; John 7:15; or of admiration, Matthew 21:11; Acts 9:21; cf. Wahl, Clavis apocryphor. V. T., p. 370.

b. it refers to a subject immediately preceding, the one just named: Luke 1:32; Luke 2:37 (R G L ); John 1:2; John 6:71; 2 Timothy 3:6, 2 Timothy 3:8, etc.; at the beginning of a narrative about one already mentioned, Matthew 3:3; Luke 16:1; John 1:41 (John 1:42); John 3:2; John 12:21; John 21:21; Acts 7:19; Acts 21:24. this one just mentioned and no other: John 9:9; Acts 4:10 (ἐν τούτῳ); Acts 9:20; 1 John 5:6; such as I have just described, 2 Timothy 3:5; 2 Peter 2:17. καί οὗτος, this one just mentioned also, i. e. as well as the rest, Luke 20:30 R G L ; Hebrews 8:3. καί τοῦτον, and him too, and him indeed, 1 Corinthians 2:2.

c. it refers to the leading subject of a sentence although in position more remote (Winer s Grammar, § 23, 1; (Buttmann , § 127, 3)): Acts 4:11; Acts 7:19; Acts 8:26 (on which see Γάζα under the end); 1 John 5:20 (where οὗτος is referred by (many) orthodox interpreters incorrectly ((see Alford at the passage; Winer s Grammar, and Buttmann s Grammar, the passages cited)) to the immediately preceding subject, Christ); 2 John 1:7.

d. it refers to what follows; οὗτος, αὕτη ἐστι, in this appears... that etc.; on this depends... that etc.: followed by ὅτι, as αὕτη ἐστιν ἡ ἐπαγγελία, ὅτι, 1 John 1:5; add, 1 John 5:11,1 John 5:14; — by ἵνα, John 15:12; 1 John 3:11, 1 John 3:23; 1 John 5:3; 2 John 1:6; τοῦτο ἐστι τό ἔργον, τό θέλημα τοῦ Θεοῦ, ἵνα, John 6:29, John 6:39.

e. it serves to repeat the subject with emphasis: οὐ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ, Romans 9:6; add, Romans 9:8; Romans 2:14 (L marginal reading οἱ τοιοῦτοι); Romans 7:10; Galatians 3:7; it refers, not without special force, to a description given by a participle or by the relative ὅς, ὅστις; which description either follows, as Mark 4:16, Mark 4:18; Luke 8:15, Luke 8:21; Luke 9:9; John 11:37; followed by a relative sentence, John 1:15; 1 Peter 5:12; — or precedes: in the form of a participle, Matthew 10:22; Matthew 13:20, Matthew 13:22; Matthew 24:13; Matthew 26:23; Mark 12:40; Luke 9:48 (ὁ... ὑπάρχων, οὗτος); John 6:46; John 7:18; John 15:5; 2 John 1:9; Acts 17:7; (and R G in Revelation 3:5); or of the relative ὅς, Matthew 5:19; Mark 3:35; Luke 9:24, Luke 9:26; John 1:33 (here L marginal reading αὐτός); John 3:26; John 5:38; Romans 8:30; 1 Corinthians 7:20; Hebrews 13:11; 1 John 2:5; 2 Peter 2:19; in the neuter, John 8:26; Romans 7:16; 1 Corinthians 7:24; Philippians 4:9; 2 Timothy 2:2; or of a preceding ὅστις, Matthew 18:4; in the neuter Philippians 3:7. ὅσοι... οὗτοι, Romans 8:14; Galatians 6:12; also preceded by εἰ τίς, 1 Corinthians 3:17 (here Lachmann αὐτός); 1 Corinthians 8:3; James 1:23; James 3:2; by ἐάν τίς, John 9:31; cf. Winer s Grammar, § 23, 4.

f. with αὐτός annexed, this man himself, Acts 25:25; plural these themselves, Acts 24:15, Acts 24:20; on the neuter see below, 2 a. b. etc.

g. As the relative and interrogative pronoun so also the demonstrative, when it is the subject, conforms in gender and number to the noun in the predicate: οὗτοι εἰσιν οἱ υἱοί τῆς βασιλείας, Matthew 13:38; add, Mark 4:15, Mark 4:18; αὕτη ἐστιν ἡ μεγάλη ἐντολή, Matthew 22:38; οὗτος ἐστιν ὁ πλάνος (German diese sind ), 2 John 1:7.

2. The neuter τοῦτο

a. refers to what precedes: Luke 5:6; John 6:61; Acts 19:17; τοῦτο εἰπών, and the like, Luke 24:40 (T omits; Tr brackets WH reject the verse); John 4:18; John 8:6; John 12:33; John 18:38; διά τοῦτο, see διά , B. II. 2 a.; εἰς τοῦτο, see εἰς , B. II. 3 c. β.; αὐτό τοῦτο, for this very cause, 2 Peter 1:5 (Lachmann αὐτοί); cf. Matthiae , § 470, 7; Passow , under the word, C. 1 a. at the end (Liddell and Scott, under the word, C. IX. 1 at the end; Winer 's Grammar, § 21, 3 note 2; Kühner, § 410 Anm. 6); μετά τοῦτο, see μετά , II. 2 b. ἐκ τούτου, for this reason (see ἐκ , II. 8), John 6:66; John 19:12; from this, i. e. hereby, by this note, 1 John 4:6 (cf. Westcott at the passage). ἐν τούτῳ, for this cause, John 16:30; Acts 24:16; hereby, by this token, 1 John 3:19. ἐπί τούτῳ, in the meanwhile, while this was going on (but see ἐπί , B. 2 e., at the end, p. 234a), John 4:27. τούτου χάριν, Ephesians 3:14. plural ταῦτα, John 7:4 (these so great, so wonderful, things); μετά ταῦτα, see μετά , II. 2 b. κατά ταῦτα, in this same manner, Rec. in Luke 6:23, and Luke 17:30 (others, τά αὐτά or ταῦτα). it refers to the substance of the preceding discourse: Luke 8:8; Luke 11:27; Luke 24:26; John 5:34; John 15:11; John 21:24, and very often. καθώς... ταῦτα, John 8:28.

b. it prepares the reader or hearer and renders him attentive to what follows, which tires gets special weight (Winer 's Grammar, § 23, 5): 1 John 4:2; αὐτό τοῦτο ὅτι, Philippians 1:6; τοῦτο λέγω followed by direct discourse, Galatians 3:17 (see λέγω , II. 2 d.). it is prefixed to sentences introduced by the particles ὅτι, ἵνα, etc.: τοῦτο λέγω or φημί followed by ὅτι, 1 Corinthians 1:12 ((see λέγω as above); 1 Corinthians 7:29); 1 Corinthians 15:50; γινώσκεις τοῦτο followed by ὅτι, Romans 6:6; 2 Timothy 3:1; 2 Peter 1:20; 2 Peter 3:3; λογίζεσθαι τοῦτο ὅτι, Romans 2:3; after ὁμολογεῖν, Acts 24:14; after εἰδώς, 1 Timothy 1:9; ἐν τούτῳ ὅτι, 1 John 3:16, 1 John 3:24; 1 John 4:9; τοῦτο, ἵνα, Luke 1:43; εἰς τοῦτο, ἵνα, Acts 9:21; Romans 14:9; 2 Corinthians 2:9; 1 Peter 3:9; 1 Peter 4:6; 1 John 3:8; διά τοῦτο, ἵνα, 2 Corinthians 13:10; 1 Timothy 1:16; Philemon 1:15; τούτων (on this neuter plural referring to a single object see Winer s Grammar, 162 (153); (cf. Riddell , Platonic Idioms, § 41)), ἵνα, 3 John 1:4; ἐν τούτῳ, ἐάν, 1 John 2:3; ὅταν, 1 John 5:2; τοῦτο αὐτό, ἵνα, on this very account, that (see a. above (but others take it here as the accusative of object; see Meyer at the passage (for instances of αὐτό τοῦτο see Buttmann , § 127, 12))), 2 Corinthians 2:3; εἰς αὐτό τοῦτο, ἵνα, Ephesians 6:22; Colossians 4:8; ὅπως, Romans 9:17. In the same manner τοῦτο is put before an infinitive with τό for the sake of emphasis (Winer s Grammar, § 23, 5; Buttmann , § 140, 7, 9, etc.): 2 Corinthians 2:1; before a simple infinitive, 1 Corinthians 7:37 (here R G prefix τοῦ to the infinitive); before an accusative and infinitive Ephesians 4:17; before nouns, as τοῦτο εὔχομαι, τήν ὑμῶν κατάρτισιν, 2 Corinthians 13:9, cf. 1 John 3:24; 1 John 5:4.

c. καί τοῦτο, and this, and that too, and indeed, especially: Romans 13:11; 1 Corinthians 6:6, L T Tr WH also in 8; Ephesians 2:8; καί ταῦτα, and that too, 1 Corinthians 6:8 Rec. ; Hebrews 11:12; (so καί ταῦτα also in classical Greek; cf. Devar. edition Klotz i., p. 108; Viger. edition Herm., p. 176f; Matthiae , § 470, 6).

d. ταῦτα, of this sort, such, spoken contemptuously of men, 1 Corinthians 6:11 (cf. Sophocles O. R 1329; Thucydides 6, 77; Livy 30, 30; cf. Bernhardy (1829), p. 281; (Winer s Grammar, 162 (153))).

e. τοῦτο μέν... τοῦτο δέ, partly... partly, Hebrews 10:33 (for examples from Greek anth. see Winer s Grammar, 142 (135); Matthiae , ii., § 288 Anm. 2; (Kühner, § 527 Anm. 2)).

f. τουτ' ἐστιν, see εἰμί , II. 3, p. 176{b}.

II. Joined to nouns it is used like an adjective;

a. so that the article stands between the demonstrative and the noun, οὗτος ὁ, αὕτη ἡ, τοῦτο τό (cf. Winer s Grammar, § 23 at the end; Buttmann , § 127, 29): Matthew 12:32; Matthew 16:18; Matthew 17:21 (T WH omits; Tr brackets the verse); Matthew 20:12; Matthew 26:29; Mark 9:29; Luke 7:44; Luke 10:36; Luke 14:30; Luke 15:24; John 4:15; John 7:46 (L WH omit; Tr brackets the clause); John 8:20; John 10:6; John 11:47; John 12:5; Acts 1:11; Romans 11:24; 1 Timothy 1:18; Hebrews 7:1; Hebrews 8:10; (1 John 4:21); Revelation 19:9; Revelation 20:14; Revelation 21:5; Revelation 22:6. etc.; τοῦτο τό παιδίον, such a little child as ye see here, Luke 9:48; cf. Bornemann at the passage (who takes τοῦτο thus as representing the class, 'this and the like;' but cf. Meyer (edited by Weiss) at the passage).

b. so that the noun stands between the article and the demonstrative (cf. Winer 's Grammar, 548 (510)); as, οἱ λίθοι οὗτοι, the stones which ye see lying near, Matthew 3:9; Matthew 4:3; add, Matthew 5:19; Matthew 7:24 (L Tr WH brackets τούτους), Matthew 7:26, Matthew 7:28; Matthew 9:26 (Tr marginal reading WH marginal reading αὐτῆς); Matthew 10:23, etc.; Mark 12:16; Mark 13:30; Luke 11:31; Luke 23:47; John 4:13, John 4:21; John 7:49; John 11:9; John 18:29; Acts 6:13; Acts 19:26; Romans 15:28; 1 Corinthians 1:20; 1 Corinthians 2:6; 1 Corinthians 11:26; 2 Corinthians 4:1, 2 Corinthians 4:7; 2 Corinthians 8:6; 2 Corinthians 11:10; 2 Corinthians 12:13; Ephesians 3:8; Ephesians 5:32; 2 Timothy 2:19; Revelation 2:24, and very often — (which construction is far more frequent with Paul than the other (see Winer 's Grammar, as above)); it is added to a noun which has another adjective, ἡ χήρα ἡ πτωχή αὕτη, Luke 21:3; πάντα τά ῤήματα ταῦτα, Luke 2:19, Luke 2:51 ((T WH L marginal reading omit; L text Tr marginal reading brackets ταῦτα); ἀπό τῆς γενεάς τῆς σκολιᾶς ταύτης, Acts 2:40).

c. Passages in which the reading varies between οὗτος ὁ and ὁ... οὗτος: viz. οὗτος ὁ, Mark 14:30 L text T Tr WH ; John 4:20 R L marginal reading; John 6:60 R G ; John 7:36 R G ; John 9:24 L WH Tr marginal reading; John 21:23 L T Tr WH . ὁ... οὗτος, Mark 14:30 R G L marginal reading; John 4:20 G L text T Tr WH ; John 6:60 L T Tr WH ; John vii 36 L T Tr WH ; John 9:24 G T Tr text; John 21:23 R G ; etc.

d. with anarthrous nouns, especially numerical specifications (Winer 's Grammar, § 37, 5 N. 1): τρίτον τοῦτο, this third time, 2 Corinthians 13:1; τοῦτο τρίτον, John 21:14 (Judges 16:15; δεύτερον τοῦτο, Genesis 27:36; τοῦτο δέκατον, Numbers 14:22; τέταρτον τοῦτο, Herodotus 5, 76). (The passages which follow, although introduced here by Prof. Grimm, are (with the exception of Acts 1:5) clearly instances of the predicative use of οὗτος; cf. Winer s Grammar, 110 (105) note; Buttmann , § 127, 31; Rost § 98, 3 A. c. α. following): τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν, John 4:54; τρίτην ταύτην ἡμέραν ἄγει, this is the third day that Israel is passing (but see ἄγω , 3), Luke 24:21 (κεῖμαι τριακοστην ταύτην ἡμέραν, this is now the thirtieth day that I lie (unburied), Lucian , dial. mort. 13, 3); οὐ μετά πολλάς ταύτας ἡμέρας (see μετά , II. 2 b. (Winer s Grammar, 161 (152); Buttmann , § 127, 4)), Acts 1:5; οὗτος μήν ἕκτος ἐστιν αὐτῇ, this is the sixth month with her etc. Luke 1:36; αὕτη ἀπογραφή πρώτη ἐγένετο, Luke 2:2 L (T ) Tr WH ; ταύτην ἐποίησεν ἀρχήν τῶν σημείων, John 2:11 L T Tr WH .

οὕτω(ς)

(3779) οὕτω and οὕτως (formerly in printed editions οὕτω appeared before a consonant, οὕτως before a vowel; but (recent critical editors, following the best manuscripts ("Codex Sinaiticus has οὕτω but fourteen times in the N. T." Scrivener , Collation etc., p. liv.; cf. his Introduction etc., p. 561), have restored οὕτως; viz. Treg. uniformly, 205 times; Tdf. 203 times, 4 times οὕτω; Lachmann 196 times, 7 times οὕτω (all before a consonant); WH 196 times, 10 times οὕτω (all before a consonant); cf. Tdf. Proleg., p. 97; WH s Appendix, p. 146f); cf. Winer s Grammar, § 5, 1 b.; B. 9; (Lob. Pathol. Elementa ii. 218ff); cf. Krüger , § 11, 12, 1; Kühner, § 72, 3 a.), adverb (from οὗτος) (fr. Homer down), the Sept. for כֵּן, in this manner, thus, so:

1. by virtue of its native demonstrative force it refers to what precedes; in the manner spoken of; in the way described; in the way it was done; in this manner; in such a manner; thus, so: Matthew 6:30; Matthew 11:26; Matthew 17:12; Matthew 19:8; Mark 14:59; Luke 1:25; Luke 2:48; Luke 12:28; Romans 11:5; 1 Corinthians 8:12; 1 Corinthians 15:11; Hebrews 6:9; (2 Peter 3:11 WH Tr marginal reading); οὐχ οὕτως ἔσται (L Tr WH ἐστιν (so also T in Mark)) ἐν ὑμῖν, it will not be so among you (I hope), Matthew 20:26; Mark 10:43; ὑμεῖς οὐχ οὕτως namely, ἔσεσθε, Luke 22:26; ἐάν ἀφῶμεν αὐτόν οὕτως namely, ποιοῦντα, thus as he has done hitherto (see ἀφίημι , 2 b.), John 11:48; it refers to similitudes and comparisons, and serves to adapt them to the case in hand, Matthew 5:16 (even so, i. e. as the lamp on the lampstand); Matthew 12:45; Matthew 13:49; Matthew 18:14; Matthew 20:16; Luke 12:21 (WH brackets the verse); Luke 15:7,Luke 15:10; John 3:8; 1 Corinthians 9:24; likewise οὕτως καί, Matthew 17:12; Matthew 18:35; Matthew 24:33; Mark 13:20; Luke 17:10. οὕτως ἔχειν, to be so (Latin sic or ita se habere ): Acts 7:1; Acts 12:15; Acts 17:11; Acts 24:9. it serves to resume participles (Josephus , Antiquities 8, 11, 1; b. j. 2, 8, 5; see examples from Greek authors in Passow , under the word, 1 h.; (Liddell and Scott, v. I. 7)): Acts 20:11; Acts 27:17; but John 4:6 must not (with Winer s Grammar, § 65, 9 at the end; Buttmann , § 144, 21) be referred to this head, see Meyer (and 5 d. below); on Revelation 3:5, see 5 c. below. It takes the place of an explanatory participial clause, equivalent to matters being thus arranged, under these circumstances, in such a condition of things (Buttmann , § 149, 1; cf. Winer 's Grammar, § 60, 5): Romans 5:12 (this connection between sin and death being established (but this explanation of the οὕτως appears to be too general (cf. Meyer ad loc.))); Hebrews 6:15 (i. e. since God had pledged the promise by an oath); equivalent to things having been thus settled, this having been done, then: Matthew 11:26; Acts 7:8; Acts 28:14; 1 Corinthians 14:25; 1 Thessalonians 4:17; 2 Peter 1:11; cf. Fritzsche, Commentary to Romans, i., p. 298. Closely related to this use is that of of οὕτως (like Latin ita for itaque , igitur ) in the sense of consequently (cf. English so at the beginning of a sentence): Matthew 7:17; Romans 1:15; Romans 6:11; Revelation 3:16 ((cf. Fritzsche on Matthew, p. 220); Passow , under the word, 2; (Liddell and Scott, under the word, II.)).

2. it prepares the way for what follows: Matthew 6:9; Luke 19:31; John 21:1; οὕτως ἦν, was arranged thus, was on this wise (Winer s Grammar, 465 (434); Buttmann , § 129, 11), Matthew 1:18; οὕτως ἐστι τό θέλημα τοῦ Θεοῦ followed by an infinitive, so is the will of God, that, 1 Peter 2:15. before language quoted from the O. T.: Matthew 2:5; Acts 7:6; Acts 13:34, Acts 13:47; 1 Corinthians 15:45; Hebrews 4:4.

3. with adjectives, so (Latin tam , marking degree of intensity): Hebrews 12:21; Revelation 16:18; postpositive, τί δειλοί ἐστε οὕτως; Mark 4:40 (L Tr WH omit); in the same sense with adverbs, Galatians 1:6; or with verbs, so greatly, 1 John 4:11; οὕτως... ὥστε, John 3:16. οὐδέποτε ἐφάνη οὕτως, it was never seen in such fashion, i. e. such an extraordinary sight, Matthew 9:33 (ἐφάνη must be taken impersonally; cf. Bleek, Synoptative Erklär. i. p. 406 (or Meyer at the passage)); οὐδέποτε οὕτως εἴδομεν, we never saw it so, i. e. with such astonishment, Mark 2:12.

4. οὕτως or οὕτως καί in comparison stands antithetic to an adverb or a relative pronoun (Winer s Grammar, § 53, 5; cf. Buttmann , 362 (311) c.): καθάπερ... οὕτως, Romans 12:4; 1 Corinthians 12:12; 2 Corinthians 8:11; καθώς... οὕτως, Luke 11:30; Luke 17:26; John 3:14; John 12:50; John 14:31; John 15:4; 2 Corinthians 1:5; 2 Corinthians 10:7; 1 Thessalonians 2:4; Hebrews 5:3; οὕτως... καθώς, Luke 24:24; Romans 11:26; Philippians 3:17; ὡς... οὕτως, Acts 8:32; Acts 23:11; Romans 5:15, Romans 5:18; 1 Corinthians 7:17; 2 Corinthians 7:14; 1 Thessalonians 2:8; 1 Thessalonians 5:2; οὕτως... ὡς, Mark 4:26; John 7:46 (L WH omit; Tr brackets the clause); 1 Corinthians 3:15; 1 Corinthians 4:1; 1 Corinthians 9:26; Ephesians 5:28; James 2:12; οὕτως ὡς... μή ὡς, 2 Corinthians 9:5 (G L T Tr WH ); ὥσπερ... οὕτως, Matthew 12:40; Matthew 13:40; Matthew 24:27, Matthew 24:37, Matthew 24:39; Luke 17:24; John 5:21, John 5:26; Romans 5:12, Romans 5:19, Romans 5:21; Romans 6:4; Romans 11:31; 1 Corinthians 11:12; 1 Corinthians 15:22; 1 Corinthians 16:1; 2 Corinthians 1:7 R G ; Galatians 4:29; Ephesians 5:24 R G ; after καθ' ὅσον, Hebrews 9:27; οὕτως... ὅν τρόπον, Acts 1:11; Acts 27:25; ὅν τρόπον... οὕτως, 2 Timothy 3:8 (Isaiah 52:14); κατά τήν ὁδόν ἥν λέγουσιν αἵρεσιν οὕτω κτλ., after the Way (i. e. as it requires (cf. ὁδός , 2 a. at the end)) so etc. Acts 24:14.

5. Further, the following special uses deserve notice:

a. (ἔχει) ὅς (better ὁ) μέν οὕτως ὅς (better ὁ) δέ οὕτως, one after this manner, another after that, i. e. different men in different ways, 1 Corinthians 7:7 (πότε μέν οὕτως καί πότε οὕτως φάγεται ἡ μάχαιρα, 2 Samuel 11:25).

b. οὕτως, in the manner known to all, i. e. according to the context, so shamefully, 1 Corinthians 5:3.

c. in that state in which one finds oneself, such as one is (cf. Winer 's Grammar, 465 (434)): τί με ἐποίησας οὕτως, Romans 9:20; οὕτως of those εἶναι, μένειν who remain unmarried, 1 Corinthians 7:26, 1 Corinthians 7:40; ὁ νικῶν οὕτως περιβαλεῖται viz. as (i. e. because he is) victor (others in the manner described in verse 4), Revelation 3:5 L T Tr WH .

d. thus forthwith, i. e. without hesitation (cf. English off-hand, without ceremony, and the colloquial right, just): John 4:6; cf. Passow , under the word, 4; (Liddell and Scott, under the word, IV.; see 1 above; add John 13:25 T WH Tr brackets (cf. Green , Critical Notes at the passage))

e. in questions (Latin sicine ?) (English exclamatory so then, what): Mark 7:18 (German sonach) (others take οὕτως here as expressive of degree. In Matthew 26:40, however, many give it the sense spoken of; cf. too 1 Corinthians 6:5); οὕτως ἀποκρίνῃ; i. e. so impudently, John 18:22; with an adjective, so (very), Galatians 3:3. (But these examples, although classed together by Fritzsche also (Commentary on Mark, p. 150f), seem to be capable of discrimination. The passage from Galatians, for instance, does not seem to differ essentially from examples under 3 above.)

f. In classical Greek οὕτως often, after a conditional, concessive, or temporal protasis, introduces the apodosis (cf. Passow , under the word, 1 h.; (Liddell and Scott, under the word I. 7)). 1 Thessalonians 4:14 and Revelation 11:5 have been referred to this head; Buttmann , 357 (307); (cf. Winer 's Grammar, § 60, 5 (especially a.)). But questionably; for in the first passage οὕτως may also be taken as equivalent to under these circumstances, i. e. if we believe what I have said (better cf. Winer 's Grammar, as above); in the second passage οὕτως denotes in the manner spoken of, i. e. by fire proceeding out of their mouth.

οὐχί

(3780) οὐχί, equivalent to οὐ, not, but stronger (cf. νυνί at the beginning);

a. in simple negative sentences, by no means, not at all (A. V. not): John 13:10; John 14:22; 1 Corinthians 5:2; 1 Corinthians 6:1; followed by ἀλλά, 1 Corinthians 10:29; 2 Corinthians 10:13 (L T Tr WH οὐκ); in denials or contradictions (A. V. nay; not so), Luke 1:60; Luke 12:51; Luke 13:3, Luke 13:5; Luke 16:30; Romans 3:27.

b. in a question, Latinnonne ? (asking what no one denies to be true): Matthew 5:46; Matthew 10:29; Matthew 13:27; Matthew 20:13; Luke 6:39; Luke 17:17 (L Tr WH οὐχ); Luke 24:26; John 11:9; Acts 2:7 Tr WH text; Romans 2:26 (L T Tr WH οὐχ); 1 Corinthians 1:20; Hebrews 1:14, etc.; (the Sept. for הֲלֹא, Genesis 40:8; Judges 4:6); ἀλλ' οὐχί, will he not rather, Luke 17:8.

ὀφειλέτης

(3781) ὀφειλέτης, ὀφειλετου, ὁ (ὀφείλω), one who owes another, a debtor: properly, of one who owes another money (Plato , legg. 5, 736 d.; Plutarch ; others); with a genitive of the sum due, Matthew 18:24. Metaphorically,

a. one held by some obligation, bound to some duty: ὀφειλέτης εἰμί, equivalent to ὀφείλω, followed by an infinitive, Galatians 5:3 (Sophocles Aj. 590); ὀφειλέτης εἰμί τίνος, to be one's debtor i. e. under obligations of gratitude to him for favors received, Romans 15:27; τίνι (dative commodi), to be under obligation to do something for someone, Romans 1:14; Romans 8:12.

b. one who has not yet made amends to one whom he has injured: Matthew 6:12; in imitation of the Chaldean חַיָב, one who owes God penalty or of whom God can demand punishment as something due, i. e. a sinner, Luke 13:4.

ὀφειλή

(3782) ὀφειλή, ὀφειλης, ἡ (ὀφείλω), that which is owed; properly, a debt: Matthew 18:32; metaphorical plural, dues: Romans 13:7; specifically, of conjugal duty (R. V. her due), 1 Corinthians 7:3 G L T Tr WH . Found neither in the Greek O. T. nor in secular authors; cf. Lob. ad Phryn. , p. 90.

ὀφείλημα

(3783) ὀφείλημα, ὀφειλητος, τό (ὀφείλω), that which is owed;

a. properly, that which is justly or legally due, a debt; so for מַשָּׁאָה, Deuteronomy 24:12 (10); ἀφιέναι, 1 Macc. 15:8; ἀποτίνειν, Plato , legg. 4, p. 717 b.; ἀποδιδόναι, Aristotle , eth. Nic. 9, 2, 5 (p. 1165a, 3). κατά ὀφείλημα, as of debt, Romans 4:4.

b. in imitation of the Chaldean חוב or חובָא (which denotes both debt and sin), metaphorically, offence, sin (see ὀφειλέτης , b.); hence, ἀφιέναι τίνι τά ὀφειλετα αὐτοῦ, to remit the penalty of one's sins, to forgive them, (Chaldean חובִין שְׁבַק), Matthew 6:12. (Cf. Winer 's Grammar, 30, 32, 33.)

ὀφείλω

(3784) ὀφείλω; imperfect ὤφειλον; present passive participle ὀφειλόμενος; from Homer down; to owe;

a. properly, to owe money, be in debt for: τίνι τί, Matthew 18:28; Luke 16:5; without a dative, Matthew 18:28; Luke 7:41; Luke 16:7; Philemon 1:18; τό ὀφειλόμενον, that which is due, the debt, Matthew 18:30; αὐτῷ (which L Tr WH omit), that due to him, Matthew 18:34.

b. metaphorically: τί, passive τήν εὔνοιαν ὀφειλομένην, the good-will due (A. V. (not R. V. ) due benevolence), 1 Corinthians 7:3 Rec. ; μηδενί μηδέν ὀφείλετε (here ὀφείλετε, on account of what precedes and what follows, must be taken in its broadest sense, both literal and tropical), εἰ μή τό ἀλλήλους ἀγαπᾶν, owe no one anything except to love one another, because we must never cease loving and the debt of love can never be paid, Romans 13:8. absolutely, to be a debtor, be bound: Matthew 23:16, Matthew 23:18; followed by an infinitive to be under obligation, bound by duty or necessity, to do something; it behooves one; one ought; used thus of a necessity imposed either by law and duty, or by reason, or by the times, or by the nature of the matter under consideration (according to Westcott (Epistles of John, p. 5), Cremer , others, denoting obligation in its special and personal aspects): Luke 17:10; John 13:14; John 19:7 (ὀφείλει ἀποθανεῖν, he ought to die); Acts 17:29; Romans 15:1, Romans 15:27; 1 Corinthians 5:10; (1 Corinthians 7:36 (A. V. need so requireth)); 1 Corinthians 9:10; 1 Corinthians 11:7,1 Corinthians 11:10; 2 Corinthians 12:14; Ephesians 5:28; 2 Thessalonians 1:3; 2 Thessalonians 2:13; Hebrews 2:17; Hebrews 5:3, Hebrews 5:12; 1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8; ὤφειλον συνίστασθαι, I ought to have been commended, i. e. I can demand commendation, 2 Corinthians 12:11.

c. after the Chaldee (see ὀφειλέτης , b., ὀφείλημα, b.), ὀφείλω τίνι, to have wronged one and not yet made amends to him (A. V. indebted), Luke 11:4. (Compare: προσοφείλω.)

ὄφελον

(3785) ὄφελον (for ὠφελον, without the augment, 2 aorist of ὀφείλω; in earlier Greek with an infinitive, as ὠφελον θανεῖν, I ought to have died, expressive of a wish, equivalent to would that I were dead; in later Greek it assumes the nature of an interjection, to be rendered) would that, where one wishes that a thing had happened which has not happened, or that a thing be done which probably will not be done (cf. Winer s Grammar, 301f (283); Buttmann , § 150, 5): with an optative present Revelation 3:15 Rec. ; with an indicative imperfect, Rev. ibid. G L T Tr WH ; 2 Corinthians 11:1 (Epictetus diss. 2, 18, 15; Ignatius ad Smyrn. c. 12 [ET]); with an indicative aorist, 1 Corinthians 4:8 (Psalms 118:5 (Psalms 119:5); ὄφελον ἀπεθάνομεν, Exodus 16:3; Numbers 14:2; Numbers 20:3); with the future, Galatians 5:12 (Lucian , soloec. (or Pseudosoph.) 1, where this construction is classed as a solecism). Cf. Passow , ii., p. 603{a}; (Liddell and Scott, under the word ὀφείλω, II. 3).

ὄφελος

(3786) ὄφελος, ὀφελους, τό (ὀφέλλω to increase), advantage, profit: 1 Corinthians 15:32; James 2:14, James 2:16. (From Homer down; the Sept. Job 15:3.)

ὀφθαλμοδουλία

(3787) ὀφθαλμοδουλεία (T WH ὀφθαλμοδουλία; see Iota), ὀφθαλμοδουλειας, ἡ (ὀφθαλμοδουλος, Apostolic Constitutions (4, 12, Coteler. Patr. Apost.) 1, p. 299a; and this from ὀφθαλμός and δοῦλος) (A. V. eye-service i. e.) service performed (only) under the master's eye (μή κατ' ὀφθαλμοδουλίαν, τουτεστι μή μόνον παρόντων τῶν δεσποτῶν καί ὁρώντων, ἀλλά καί ἀποντων, Theophylact on Ephesians 6:6; "for the master's eye usually stimulates to greater diligence; his absence, on the other hand, renders sluggish." H. Stephanus ): Ephesians 6:6; Colossians 3:22. Not found elsewhere; (cf. Winer 's Grammar, 100 (94)).

ὀφθαλμός

(3788) ὀφθαλμός, ὀφθαλμοῦ, ὁ (from the root, ὀπ, to see; allied to ὄψις, ὄψομαι, etc.; Curtius , § 627), the Sept. for עַיִן (from Homer down), the eye: Matthew 5:38; Matthew 6:22; Mark 9:47; Luke 11:34; John 9:6; 1 Corinthians 12:16; Revelation 7:17; Revelation 21:4, and often; ῤιπῇ ὀφθαλμοῦ, 1 Corinthians 15:52; οἱ ὀφθαλμοί μου εἶδον (see the remark in γλῶσσα , 1), Luke 2:30; cf. Luke 4:20; Luke 10:23; Matthew 13:16; 1 Corinthians 2:9; Revelation 1:7; (ἀνέβλεψαν οἱ ὀφθαλμοί Matthew 20:34 R G ); ἰδεῖν τοῖς ὀφθαλμοῖς, Matthew 13:15; John 12:40; Acts 28:27; ὁρᾶν τοῖς ὀφθαλμοῖς (see ὁράω , 1), 1 John 1:1; ἡ ἐπιθυμία τῶν ὀφθαλμῶν, desire excited by seeing, 1 John 2:16. Since the eye is the index of the mind, the following phrases have arisen: ὀφθαλμός σου πονηρός ἐστιν, i. e. thou art envious, Matthew 20:15; ὀφθαλμός πονηρός, envy, Mark 7:22 (עַיִן רַע, an envious man, Proverbs 23:6; Proverbs 28:22; cf. Sir. 34:13; בְּאָחִיך עֵינֲך רָעָה, thine eye is evil toward thy brother, i. e. thou enviest (grudgest) thy brother, Deuteronomy 15:9; ὀφθαλμός πονηρός φθονερός ἐπ' ἄρτῳ, Sir. 14:10; μή φθονεσάτω σου ὁ ὀφθαλμός, Tobit 4:7; the opposite, ἀγαθός ὀφθαλμός, is used of a willing mind, Sir. 32:10, 12 (Sir. 35:10, 12)); on the other hand, ὀφθαλμός πονηρός in Matthew 6:23 is a diseased, disordered eye, just as we say a bad eye, a bad finger (see πονηρός , 2 a. (where Luke 11:34)). κρατεῖν τούς ὀφθαλμούς τοῦ μή κτλ. (A. V. to hold the eyes i. e.) to prevent one from recognizing another, Luke 24:16; ὑπολαμβάνω τινα ἀπό τῶν ὀφθαλμῶν τίνος, by receiving one to withdraw him from another's sight (A. V. received him out of their sight), Acts 1:9. Metaphorically, of the eyes of the mind, the faculty of knowing: ἐκρύβη ἀπό τῶν ὀφθαλμῶν σου, hidden from thine eyes, i. e. concealed from thee (cf. Buttmann , 320 (274)), Luke 19:42; διδόναι τίνι ὀφθαλμούς τοῦ μή βλέπειν, to crease one to be slow to understand, Romans 11:8 (cf. Buttmann , 267 (230)); τυφλουν τούς ὀφθαλμούς τίνος, John 12:40; 1 John 2:11; σκοτιζονται οἱ ὀφθαλμοί Romans 11:10; πεφωτίσμενοι ὀφθαλμοί τῆς διανοίας (cf. Buttmann , § 145, 6), Ephesians 1:18 Rec. ; τῆς καρδίας (as in Clement of Rome , 1 Cor. 36, 2 [ET]), ibid. G L T Tr WH ; ἐν ὀφθαλμοῖς τίνος (פּ בְּעֵינֵי (cf. Buttmann , § 146, 1 at the end)), in the judgment (cf. our view) of one, Matthew 21:42; Mark 12:11; οὐκ ἐστι τί ἀπέναντι τῶν ὀφθαλμῶν τίνος, to neglect a thing (cf. our leave, put, out of sight), Romans 3:18; γυμνόν ἐστι τί τοῖς ὀφθαλμοῖς τίνος (see γυμνός , 2 a.), Hebrews 4:13; οἱ ὀφθαλμοί τοῦ κυρίου ἐπί δικαίους (namely, επι- (or απο-) βλέπουσιν, which is added in Psalms 10:4 (Psalms 11:4)), are (fixed) upon the righteous, i. e. the Lord looks after, provides for them, 1 Peter 3:12. Other phrases in which ὀφθαλμός occurs may be found under ἀνοίγω, p. 48^b, ἁπλοῦς, διανοίγω 1, ἐξορύσσω 1, ἐπαίρω, p. 228^a, καμμύω, μοιχαλίς a., προγράφω2

ὄφις

(3789) ὄφις, ὀφισεως, ὁ (perhaps named from its sight; cf. δράκων , at the beginning, and see Curtius , as under the word ὀφθαλμός); from Homer , Iliad 12, 208 down; the Sept. mostly for נָחָשׁ; a snake, serpent: Matthew 7:10; Mark 16:18; Luke 10:19; Luke 11:11; John 3:14; 1 Corinthians 10:9; Revelation 9:19; with the ancients the serpent was an emblem of cunning and wisdom, 2 Corinthians 11:3, cf. Genesis 3:1; hence, φρόνιμοι ὡς οἱ ὄφεις, Matthew 10:16 (here WH marginal reading ὁ ὄφις); hence, crafty hypocrites are called ὄφεις, Matthew 23:33. The serpent narrated to have deceived Eve (see Gen. as above) was regarded by the later Jews as the devil (Sap. ii., 23f, cf. 4 Macc. 18:8); hence, he is called ὁ ὄφις ὁ ἀρχαῖος, ὁ ὄφις: Revelation 12:9, Revelation 12:14; Revelation 20:2; see (Grimm on Sap. as above; From Lenormant, Beginnings of History etc., chapter ii., p. 109f, and) δράκων.