Exhaustive information for Strongs Number: 5101

Word info for τίς

Root: τίς
Strongs Number: 5101
Transliteration: [tis]
Phonetics: tis
Etymology: Probably emphat. of 5100
Parts of Speech: pron.
Twot:
Sense: who, which, what (more info)

Outline of Biblical Usage:


   1 who, which, what.
   

Frequency in the Books

Words from the Root of G5101

τίς, τίνι, τίνα, τί, Τί, Τίνι, Τίς, Τίνα, Τίνος, τίνος, 〈τι〉, τις, τινὶ, ‹Τί, 〈τίς〉, Τίνες, τίνες, τίνας, τινὲς, τι, τίνων, τίσιν, τινα

All words for strongs number G5101 :

Word Occurance
τί 195
Τί 121
τίς 84
Τίς 44
τίνα 13
Τίνα 10
τίνι 10
τίνος 9
Τίνι 6
τίνες 3
Τίνος 3
τίσιν 2
τίνων 2
τίνας 2
τις 2
Τίνες 2
〈τίς〉 1
‹Τί 1
τινὲς 1
τι 1
τινὶ 1
〈τι〉 1
τινα 1

How strongs number G5101 is translated (KJV)

English Occurance
what 220
who 93
why 91
whom 21
which 20
what [is] 15
who [is] 5
what [will be] 4
to what 4
of which 3
how 3
what [is it] 3
any 2
for what 2
to whom 2
why [is it] 2
whose [is] 2
something 2
that 2
which [was] 1
with whom 1
to which 1
in what 1
to the 1
what [was] 1
things which 1
some 1
what [means] 1
to anyone 1
what about 1
whose 1
of whom 1
each 1
purpose 1
what [is that] 1
which [is] 1
anyone 1
who is 1

Greek Commentary Search

Matthew 18:1 Who then is greatest [τις αρα μειζων εστιν]
The αρα — ara seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as “sons” of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew 16:17-19) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (Matthew 16:22). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark 9:33) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in Matthew 18:1. Jesus had noticed the wrangling. It will break out again and again (Matthew 20:20-28; Luke 22:24). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative μειζων — meizōn (so ο μειζων — ho meizōn in Matthew 18:4) rather than the superlative μεγιστος — megistos is quite in accord with the Koiné idiom where the comparative is displacing the superlative (Robertson, Grammar, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting. [source]
Mark 4:41 Who then is this? [Τις αρα ουτος εστιν]
No wonder that they feared if this One could command the wind and the waves at will as well as demons and drive out all diseases and speak such mysteries in parables. They were growing in their apprehension and comprehension of Jesus Christ. They had much yet to learn. There is much yet for us today to learn or seek to grow in the knowledge of our Lord Jesus Christ. This incident opened the eyes and minds of the disciples to the majesty of Jesus. [source]
Mark 5:30 Who touched my garments? [Τις μου ηπσατο των ιματιων]
More exactly,Who touched me on my clothes; The Greek verb uses two genitives, of the person and the thing. It was a dramatic moment for Jesus and for the timid woman. Later it was a common practice for the crowds to touch the hem of Christ‘s garments and be healed (Mark 6:56). But here Jesus chose to single out this case for examination. There was no magic in the garments of Jesus. Perhaps there was superstition in the woman‘s mind, but Jesus honoured her darkened faith as in the case of Peter‘s shadow and Paul‘s handkerchief. [source]
Mark 10:26 Then who [και τις]
Matthew 19:25 has Τις ουν — Tis oun Evidently και — kai has here an inferential sense like ουν — oun f0). [source]
Mark 13:5 Take need that no man lead you astray [λεπετε μη τις μας πλανησηι]
Same words in Matthew 24:4. Luke 21:8 has it “that ye be not led astray” This word πλαναω — planaō (our planet) is a bold one. This warning runs through the whole discussion. It is pertinent today after so many centuries. About the false Christs then and now see Matthew 24:5. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views. Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants. And the daily papers put his ebullitions on the front page. For discussion of the details in Mark 13:6-8 see notes on Matthew 24:5-8. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time. [source]
Mark 14:47 A certain one [εις τις]
Mark does not tell that it was Peter. Only John 18:10 does that after Peter‘s death. He really tried to kill the man, Malchus by name, as John again tells (John 18:10). Mark does not give the rebuke to Peter by Jesus in Matthew 26:52. [source]
Mark 14:51 A certain young man [νεανισκος τις]
This incident alone in Mark. It is usually supposed that Mark himself, son of Mary (Acts 12:12) in whose house they probably had observed the passover meal, had followed Jesus and the apostles to the Garden. It is a lifelike touch quite in keeping with such a situation. Here after the arrest he was following with Jesus Note the vivid dramatic present κρατουσιν — kratousin (they seize him). [source]
Mark 15:24 What each should take [τις τι αρηι]
Only in Mark. Note double interrogative, Who What? The verb αρηι — arēi is first aorist active deliberative subjunctive retained in the indirect question. The details in Mark 15:24-32 are followed closely by Matthew 27:35-44. See there for discussion of details. [source]
Mark 16:3 Who shall roll us away the stone? [Τις αποκυλισει ημιν τον λιτον]
Alone in Mark. The opposite of προσκυλιω — proskuliō in Mark 15:46. In Mark 15:4 rolled back (ανεκεκυλισται — anekekulistai perfect passive indicative) occurs also. Both verbs occur in Koiné writers and in the papyri. Clearly the women have no hope of the resurrection of Jesus for they were raising the problem (ελεγον — elegon imperfect) as they walked along. [source]
Luke 3:7 Who warned you? [τις επεδειχεν υμιν]
The verb is like our “suggest” by proof to eye, ear, or brain (Luke 6:47; Luke 12:5; Acts 9:16; Acts 20:35; Matthew 3:7). Nowhere else in the N.T. though common ancient word (υποδεικνυμι — hupodeiknumi show under, point out, give a tip or private hint). [source]
Luke 7:39 Would have perceived [τις και ποταπη η γυνη]
Wrong translation, would now perceive or know (which he assumes that Jesus does not do). The protasis is false and the conclusion also. He is wrong in both. The conclusion (apodosis), like the condition, deals here with the present situation and so both use the imperfect indicative (an in the conclusion, a mere device for making it plain that it is not a condition of the first class). [source]
Luke 8:9 What this parable might be [τις αυτη ειη η παραβολη]
A mistranslation, What this parable was (or meant). The optative ειη — eiē is merely due to indirect discourse, changing the indicative εστιν — estin (is) of the direct question to the optative ειη — eiē of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, Grammar, pp. 1043f.). [source]
Luke 9:46 Which of them should be greatest [το τις αν ειη μειζων αυτων]
Note the article with the indirect question, the clause being in the accusative of general reference. The optative with αν — an is here because it was so in the direct question (potential optative with αν — an retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew 18:1), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark 10:35; Matthew 20:20). It is a sad spectacle. [source]
Luke 9:57 A certain man [τις]
Matthew 8:19 calls him “a scribe.” Luke 9:57-60; Matthew 8:19-22, but not in Mark and so from Q or the Logia. [source]
Luke 10:29 And who is my neighbour? [και τις εστιν μου πλησιον]
The Jews split hairs over this question and excluded from “neighbour” Gentiles and especially Samaritans. So here was his loop-hole. A neighbour is a nigh dweller to one, but the Jews made racial exceptions as many, alas, do today. The word πλησιον — plēsion here is an adverb (neuter of the adjective πλησιος — plēsios) meaning ο πλησιον ων — ho plēsion ōn (the one who is near), but ων — ōn was usually not expressed and the adverb is here used as if a substantive. [source]
Luke 10:22 Knoweth who the Son is [γινωσκει τις εστιν ο υιος]
Knows by experience, γινωσκει — ginōskei Here Matthew 11:27 has επιγινωσκει — epiginōskei (fully knows) and simply τον υιον — ton huion (the Son) instead of the “who” But the same use and contrast of “the Father,” “the Son.” in both Matthew and Luke, “an aerolite from the Johannean heaven” (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my The Christ of the Logia). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in John 17. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in Matthew 11:27 by the use of willeth to reveal him The Son claims the power to reveal the Father “to whomsoever he wills” This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (παρεδοτη — paredothē timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand. [source]
Luke 10:33 A certain Samaritan [Σαμαρειτης δε τις]
Of all men in the world to do a neighbourly act! [source]
Luke 12:42 Who then [τις αρα]
Jesus introduces this parable of the wise steward (Luke 12:42) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. [source]
Luke 18:26 Then who [και τις]
Literally, and who. The και — kai calls attention to what has just been said. Wealth was assumed to be mark of divine favour, not a hindrance to salvation. [source]
Luke 19:3 Jesus who he was [Ιησουν τις εστιν]
Prolepsis, to see who Jesus was. He had heard so much about him. He wanted to see which one of the crowd was Jesus.For the crowd (απο του οχλου — apo tou ochlou). He was short and the crowd was thick and close.Stature No doubt of that meaning here and possibly so in Luke 2:52. Elsewhere “age” except Luke 12:25; Matthew 6:27 where it is probably “stature” also. [source]
Luke 22:23 Which of them it was [το τις αρα ειη εχ αυτων]
Note the article το — to with the indirect question as in Luke 22:2, Luke 22:4. The optative ειη — eiē here is changed from the present active indicative εστιν — estin though it was not always done, for see δοκει — dokei in Luke 22:24 where the present indicative is retained. They all had their hands on the table. Whose hand was it? [source]
John 3:3 Except a man be born anew [εαν μη τις γεννητηι ανωτεν]
Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of γενναω — gennaō Ανωτεν — Anōthen Originally “from above” (Mark 15:38), then “from heaven” (John 3:31), then “from the first” (Luke 1:3), and then “again” Which is the meaning here? The puzzle of Nicodemus shows To participate in it as in Luke 9:27. For this use of ιδειν — idein (second aorist active infinitive of οραω — horaō) see John 8:51; Revelation 18:7. [source]
John 4:33 Hath any man brought him aught to eat? [Μη τις ηνεγκεν αυτωι παγειν]
Negative answer expected “Did any one bring him (something) to eat?” During our absence, they mean. Second aorist active indicative of περω — pherō (ηνεγκεν — ēnegken) and second aorist active infinitive of εστιω — esthiō (παγειν — phagein), defective verbs both of them. See John 4:7 for like infinitive construction (δος πειν — dos pein). [source]
John 5:12 Who is the man? [Τις εστιν ο αντρωποσ]
Contemptuous expression, “Who is the fellow?” They ask about the command to violate the Sabbath, not about the healing. [source]
John 6:50 That a man may eat thereof, and not die [ινα τις εχ αυτου παγηι και μη αποτανηι]
Purpose clause with ινα — hina and the second aorist active subjunctive of εστιω — esthiō and αποτνησκω — apothnēskō The wonder and the glory of it all, but quite beyond the insight of this motley crowd. [source]
John 7:36 What is this word? [Τις εστιν ο λογος ουτοσ]
Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later (John 13:3). [source]
John 7:48 Hath any of the rulers believed on him? [Μη τις εκ των αρχοντων επιστευσεν εις αυτον]
Negative answer sharply expected. First aorist active indicative of πιστευω — pisteuō “Did any one of the rulers believe on him?” “What right have subordinates to have a mind of their own?” (Dods). These police were employed by the temple authorities (rulers). “Power was slipping through their fingers” (Dods) and that was the secret of their hostility to Jesus. Or of the Pharisees A wider circle and the most orthodox of all. [source]
John 7:17 If any man willeth to do [εαν τις τεληι ποιειν]
Condition of third class with εαν — ean and present active subjunctive τεληι — thelēi not used as a mere auxiliary verb for the future “will do,” but with full force of τελω — thelō to will, to wish. See the same use of τελω — thelō in John 5:40 “and yet ye are not willing to come” He shall know Future middle indicative of γινωσκω — ginōskō Experimental knowledge from willingness to do God‘s will. See this same point by Jesus in John 5:46; John 18:37. There must be moral harmony between man‘s purpose and God‘s will. “If there be no sympathy there can be no understanding” (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God‘s will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. Of God Out of God as source. From myself Instead of from God. [source]
John 8:46 Which of you convicteth me of sin? [Τις εχ υμων ελεγχει με περι αμαριτασ]
See on John 3:20; John 16:8 (the work of the Holy Spirit) for ελεγχω — elegchō for charge and proof. The use of αμαρτια — hamartia as in John 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. Why do ye not believe me? This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection. [source]
John 8:25 Who art thou? [Συ τις ει]
Proleptic use of συ — su before τις — tis “Thou, who art thou?” Cf. John 1:19. He had virtually claimed to be the Messiah and on a par with God as in John 5:15. They wish to pin him down and to charge him with blasphemy. Even that which I have also spoken unto you from the beginning A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative την αρχην — tēn archēn cannot mean “from the beginning” like απ αρχης — ap' archēs (John 15:27) or εχ αρχης — ex archēs (John 16:4). The lxx has την αρχην — tēn archēn for “at the beginning” or “at the first” (Gen 43:20). There are examples in Greek, chiefly negative, where την αρχην — tēn archēn means “at all,” “essentially,” “primarily.” Vincent and Bernard so take it here, “Primarily what I am telling you.” Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made. [source]
John 8:51 If a man keep my word [εαν τις τον εμον λογον τηρησηι]
Condition of third class with εαν — ean and constative aorist active subjunctive of τηρεω — tēreō Repeated in John 8:52. See John 8:43 about hearing the word of Christ. Common phrase in John (John 8:51, John 8:52, John 8:55; John 14:23, John 14:24; John 15:20; John 17:6; 1 John 2:5). Probably the same idea as keeping the commands of Christ (John 14:21). He shall never see death Spiritual death, of course. Strong double negative ου μη — ou mē with first aorist active subjunctive of τεωρεω — theōreō The phrase “see death” is a Hebraism (Psalm 89:48) and occurs with ιδειν — idein (see) in Luke 2:26; Hebrews 11:5. No essential difference meant between οραω — horaō and τεωρεω — theōreō See John 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ‘s word. [source]
John 9:2 Who did sin? [τις ημαρτεν]
Second aorist active indicative of αμαρτανω — hamartanō See Acts 3:2; Acts 14:8 for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. Mark 8:23; Mark 10:46) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew 11:5). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job had shown that this was not always the case and Jesus shows it also (Luke 13:1-5). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus 20:5, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel 18:20) says: “The soul that sinneth it shall die” (individual responsibility for sin committed). There is something in heredity, but not everything. That he should be born blind Probably consecutive (or sub-final) use of ινα — hina with first aorist passive subjunctive of γενναω — gennaō f0). [source]
John 9:36 And who is he, Lord, that I may believe on him? [Και τις εστιν κυριε]
The initial κυριε — kai (and) is common (Mark 10:26; Luke 10:29; Luke 18:26). Probably by ινα πιστευσω εις αυτον — kurie he means only “Sir.” It usually comes at the beginning of the sentence, not at the end as here and John 9:38. That I may believe on him (hina pisteusō eis auton). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus. [source]
John 11:10 But if a man walk in the night [εαν δε τις περιπατηι εν τηι νυκτι]
Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in John 12:35 (1 John 2:11). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. In him Spiritual darkness, the worst of all (cf. Matthew 6:23; John 8:12). Man has the capacity for light, but is not the source of light. “By the application of this principle Christianity is distinguished from Neo-Platonism” (Westcott). [source]
John 12:26 If any man serve me [εαν εμοι τις διακονηι]
Condition of third class again Let him follow me “Me (associative instrumental case) let him keep on following” (present active imperative of ακολουτεω — akoloutheō). Where … there In presence and spiritual companionship here and hereafter. Cf. John 14:3; John 17:24; Matthew 28:20. Shall honour Future active of timaō but it may be the kind of honour that Jesus will get (John 12:23). [source]
John 12:47 If any one [εαν τις]
Third-class condition with εαν — ean and first aorist active subjunctive Purpose clause again (cf. ινα κρινω — hina krinō just before) with ινα — hina and first aorist active of sōzō Exaggerated contrast again, “not so much to judge, but also to save.” See John 3:17 for same contrast. And yet Jesus does judge the world inevitably (John 8:15.; John 9:39), but his primary purpose is to save the world (John 3:16). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew 7:24, Matthew 7:26) and also Luke 11:28. [source]
John 14:23 If a man love me [εαν τις αγαπαι με]
Condition of third class with εαν — ean and present active subjunctive, “if one keep on loving me.” That is key to the spiritual manifestation We will come Future middle of ερχομαι — erchomai and first person plural (the Father and I), not at the judgment, but here and now. And make our abode with him See John 14:2 for the word μονη — monē (dwelling, abiding place). If the Holy Spirit “abides” (μενει — menei John 14:17) in you, that heart becomes a temple (ναος — naos) of the Holy Spirit (1 Corinthians 3:16.), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality. [source]
Acts 2:45 According as any man had need [κατοτι αν τις χρειαν ειχεν]
Regular Greek idiom for comparative clause with αν — an and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, Grammar, p. 967). [source]
Acts 4:35 According as any one had need [κατοτι αν τις χρειαν ειχεν]
Imperfect active of εχω — echō with κατοτι — kathoti and αν — an with the notion of customary repetition in a comparative clause (Robertson, Grammar, p. 967). [source]
Acts 8:31 How can I, except some one shall guide me? [Πως γαρ αν δυναιμην εαν με τις οδηγησει με]
This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with αν — an and the optative, but the condition (εαν — ean instead of the usual ει — ei and the future indicative) is of the first class (determined or fulfilled. Robertson, Grammar, p. 1022), a common enough phenomenon in the Koiné. The eunuch felt the need of some one to guide (οδηγεω — hodēge from οδηγος — hodēgos guide, and that from οδος — hodos way, and εγεομαι — hegeomai to lead). [source]
Acts 10:47 Can any man forbid the water? [Μητι το υδωρ δυναται κωλσαι τισ]
The negative μητι — mēti expects the answer No. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in Luke 6:39. Note the article with “water.” Here the baptism of the Holy Spirit had preceded the baptism of water (Acts 1:5; Acts 11:16). “The greater had been bestowed; could the lesser be withheld?” (Knowling). [source]
Acts 11:17 Who was I [εγω τις ημην]
Note order, “I, who was I.” “ [source]
Acts 11:29 According to his ability [καθὼς ηὐπορεῖτό τις]
Lit., according as any one of them was prospered. The verb is from εὔπορος ,easy to pass or travel through; and the idea of prosperity is therefore conveyed under the figure of an easy and favorable journey. The same idea appears in our farewell; fare meaning originally to travel. Hence, to bid one farewell is to wish him a prosperous journey. Compare God-speed. So the idea here might be rendered, as each one fared well. [source]
Acts 11:29 Every man according to his ability [κατως ευπορειτο τις]
Imperfect middle of ευπορεω — euporeō to be well off (from ευπορος — euporos), old verb, but here alone in the N.T., “as any one was well off.” The sentence is a bit tangled in the Greek from Luke‘s rush of ideas. Literally, “Of the disciples, as any one was able (or well off), they determined (ωρισαν — hōrisan marked off the horizon) each of them to send relief (εις διακονιαν — eis diakonian for ministry) to the brethren who dwelt in Judaea.” The worst of the famine came a.d. 45. The warning by Agabus stirred the brethren in Antioch to send the collection on ahead. [source]
Acts 13:15 If ye have any word of exhortation for the people [ει τις εστιν εν υμιν λογος παρακλησεως προς τον λαον]
Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On “exhortation” (παρακλησις — paraklēsis) See note on Acts 9:31. It may be a technical phrase used in the synagogue (Hebrews 13:22; 1 Timothy 4:13). [source]
Acts 13:41 If one declare it unto you [εαν τις εκδιηγηται υμιν]
Condition of third class with present middle subjunctive, if one keep on outlining (double compound, εκδιηγεομαι — ek̇di̇ēgeomai) it unto you. Paul has hurled a thunderbolt at the close. [source]
Romans 8:31 If God is for us, who is against us? [ει ο τεος υπερ ημων τις κατ ημων]
This condition of the first class carries Paul‘s challenge to all doubters. There is no one on a par with God. Note the two prepositions in contrast (κατα — huper over, kata down or against). [source]
Romans 8:33 Who shall lay anything to the charge of God‘s elect? [τις εγκαλεσει κατα εκλεκτων τεου]
Future active indicative of εγκαλεω — egkaleō old verb, to come forward as accuser (forensic term) in case in court, to impeach, as in Acts 19:40; Acts 23:29; Acts 26:2, the only N.T. examples. Satan is the great Accuser of the brethren. [source]
Romans 9:20 Nay, but, O man, who art thou? [Ο αντρωπε μεν ουν γε συ τις ει]
“O man, but surely thou who art thou?” Unusual and emphatic order of the words, prolepsis of τις — su (thou) before μεν ουν γε — tis (who) and μεν — men oun ge (triple particle, ουν — men indeed, γε — oun therefore, ο ανταποκρινομενος — ge at least) at the beginning of clause as in Romans 10:18; Philemon 3:8 contrary to ancient idiom, but so in papyri. [source]
Romans 11:34 Who hath known? [τις εγνω]
Second aorist active indicative of γινωσκω — ginōskō a timeless aorist, did know, does know, will know. Quotation from Isaiah 40:13. Quoted already in 1 Corinthians 2:16. [source]
Romans 13:9 And if there be any other [και ει τις ετερα]
Paul does not attempt to give them all. It is summed up (ανακεπαλαιουται — anakephalaioutai). Present passive indicative of ανακεπαλαιοω — anakephalaioō late literary word or “rhetorical term” (ανα κεπαλαιον — anaκεπαλαιον — kephalaion head or chief as in Hebrews 8:1). Not in the papyri, but εν τωι — kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. Namely See βασιλικος νομος — to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου — basilikos nomos (royal law). Thy neighbour (Πλησιον — ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Romans 14:4 Who art thou? [συ τις ει]
Proleptic position of συ — su “thou who art thou?” [source]
1 Corinthians 1:15 Lest any man should say [ινα μη τις ειπηι]
Certainly sub-final ινα — hina again or contemplated result as in 1 Corinthians 7:29; John 9:2. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (John 4:2) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here. [source]
1 Corinthians 2:16 For who hath known the mind of the Lord [Τις γαρ εγνω νουν Κυριου]
Quotation from Isaiah 40:13. [source]
1 Corinthians 3:4 For when one saith [οταν γαρ λεγηι τις]
Indefinite temporal clause with the present subjunctive of repetition (Robertson, Grammar, p. 972). Each instance is a case in point and proof abundant of the strife. [source]
1 Corinthians 4:2 That a man be found faithful [ινα πιστος τις ευρετηι]
Non-final use of ινα — hina with first aorist passive subjunctive of ευρισκω — heuriskō the result of the seeking Fidelity is the essential requirement in all such human relationships, in other words, plain honesty in handling money like bank-clerks or in other positions of trust like public office. [source]
1 Corinthians 6:1 Dare any of you? [τολμαι τις υμων]
Does any one of you dare? Rhetorical question with present indicative of τολμαω — tolmaō old verb from τολμα — tolma daring. Bengel: grandi verbo notatur laesa majestas Christianorum. “The word is an argument in itself” (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter 1 Corinthians 5:1-13 though no name is called. [source]
1 Corinthians 5:11 If any man that is named a brother be [εαν τις αδελπος ονομαζομενος ηι]
Condition of the third class, a supposable case. Or a reviler or a drunkard (η λοιδορος η μετυσος — ē loidoros ē methusos). Λοιδορος — Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and 1 Corinthians 6:10. For the verb see note on 1 Corinthians 4:12. Μετυσος — Methusos is an old Greek word for women and even men (cf. παροινος — paroinos of men, 1 Timothy 3:3). In N.T. only here and 1 Corinthians 6:10. Cf. Romans 13:13. Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul‘s list of vices here and in 1 Corinthians 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more “respectable” vices! With such a one, no, not to eat Associative instrumental case of τοιουτωι — toioutōi after συνεστιειν — sunesthiein “not even to eat with such a one.” Social contacts with such “a brother” are forbidden [source]
1 Corinthians 8:10 If a man see thee which hast knowledge sitting at meat in an idol‘s temple [εαν γαρ τις ιδηι σε τον εχοντα γνωσιν εν ειδωλειωι κατακειμενον]
Condition of third class, a possible case. Paul draws the picture of the enlightened brother exercising his “liberty” by eating in the idol‘s temple. Later he will discuss the peril to the man‘s own soul in this phase of the matter (1 Corinthians 10:14-22), but here he considers only the effect of such conduct on the unenlightened or weak brother. This bravado at a sacrificial banquet is in itself idolatrous as Paul will show. But our weak brother will be emboldened Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration. [source]
1 Corinthians 9:7 What soldier ever serveth? [τις στρατευεται ποτε]
“Who ever serves as a soldier?” serves in an army Present middle of old verb στρατευω — strateuō [source]
1 Corinthians 9:7 Who planteth a vineyard? [τις πυτευει αμπελωνα]
Αμπελων — Ampelōn no earlier than Diodorus, but in lxx and in papyri. Place of vines (αμπελος — ampelos), meaning of ending ων — ̇ōn [source]
1 Corinthians 9:7 Who feedeth a flock? [τις ποιμαινει ποιμνην]
Cognate accusative, both old words. Paul likens the pastor to a soldier, vinedresser, shepherd. He contends with the world, he plants churches, he exercises a shepherd‘s care over them (Vincent). [source]
1 Corinthians 10:28 But if any man say unto you [εαν δε τις υμιν ειπηι]
Condition of third class. Suppose at such a banquet a “weak” brother makes the point to you: “This hath been offered in sacrifice” ιεροτυτον — Hierothuton late word in Plutarch, rare in inscriptions and papyri, only here in N.T. [source]
1 Corinthians 15:35 But some one will say [αλλα ερει τις]
Paul knows what the sceptics were saying. He is a master at putting the standpoint of the imaginary adversary. [source]
2 Corinthians 2:2 Who then? [και τισ]
For this use of και — kai see note on Mark 10:26; John 9:36. The και — kai accepts the condition (first class ειλυπω — ei̇̇lupō) and shows the paradox that follows. Λυπεω — Lupeō is old word from λυπη — lupē (sorrow) in causative sense, to make sorry. [source]
2 Corinthians 2:5 If any [ει τις]
Scholars disagree whether Paul refers to 1 Corinthians 5:1, where he also employs τισ τοιουτος — tisΣατανας — toioutos and αλλα απο μερους — Satanās as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name. [source]
2 Corinthians 2:16 And who is sufficient for these things? [και προς ταυτα τις ικανοσ]
Rhetorical question. In himself no one is. But some one has to preach Christ and Paul proceeds to show that he is sufficient. For we are not as the many (ου γαρ εσμεν ως οι πολλοι — ou gar esmen hōs hoi polloi). A bold thing to say, but necessary and only from God (2 Corinthians 3:6). [source]
2 Corinthians 8:20 That any man should blame us [μη τις ημας μωμησηται]
Literally, “lest any one blame us” (negative purpose with μη — mē and first aorist middle subjunctive of μωμεομαι — mōmeomai See note on 2 Corinthians 6:3, only other N.T. example). Bounty (αδροτητι — hadrotēti). Old word from αδρος — hadros thick, stout, ripe, rich, great as in 1 Kings 1:9; 2 Kings 10:6. Only here in N.T. [source]
2 Corinthians 11:16 Let no man think me foolish [μη τις με δοχηι απρονα ειναι]
Usual construction in a negative prohibition with μη — mē and the aorist subjunctive δοχηι — doxēi (Robertson, Grammar, p. 933). [source]
Galatians 3:1 Who did bewitch you? [τις υμας εβασκανεν]
Somebody “fascinated” you. Some aggressive Judaizer (Galatians 5:7), some one man (or woman). First aorist active indicative of βασκαινω — baskainō old word kin to πασκω — phaskō (βασκω — baskō), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy 28:54) and persistent. The papyri give several examples of the adjective αβασκαντα — abaskanta the adverb αβασκαντως — abaskantōs (unharmed by the evil eye), the substantive βασκανια — baskania (witchcraft). [source]
Galatians 5:7 Who did hinder you? [τις υμας ενεκοπσεν]
First aorist active indicative of ενκοπτω — enkoptō to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see note on Acts 24:4; note on 1 Thessalonians 2:18. Note the singular τις — tis There was some ringleader in the business. Some one “cut in” on the Galatians as they were running the Christian race and tried to trip them or to turn them. [source]
Ephesians 2:9 That no man should glory [ινα μη τις καυχησηται]
Negative final clause (ινα μη — hina mē) with first aorist middle subjunctive of καυχαομαι — kauchaomai It is all of God‘s grace. [source]
Ephesians 4:29 That which is good [εἴ τις ἀγαθὸς]
Lit., if any is good. Discourse that is good, whatever it be. [source]
Philippians 2:1 Any tender mercies [τις σπλαγχνα]
Common use of this word for the nobler ςισχερα — viscera and so for the higher emotions. But τις — tis is masculine singular and σπλαγχνα — splagchna is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing ει τις — ei tis instead of ει τινα — ei tina f0). [source]
Philippians 4:8 If there be any [ει τις]
Paul changes the construction from οσα — hosa (whatsoever) to a condition of the first class, as in Phlippians 2:1, with two substantives. [source]
Colossians 2:8 Lest there shall be any one [μη τις εσται]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων — ho sulagōgōn). Articular present active participle of συλαγωγεω — sulagōgeō late and rare (found here first) verb (from συλη — sulē booty, and αγω — agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος — philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:16 Let no one judge you [μη τις υμας κρινετω]
Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For κρινω — krinō see note on Matthew 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1 Corinthians 8-9; Romans 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see note on Galatians 4:10. Josephus (Ant. III. 10, 1) expressly explains the “seventh day” as called “sabbata ” (plural form as here, an effort to transliterate the Aramaic sabbathah). [source]
Colossians 3:13 If any man have [εαν τις εχηι]
Third class condition (εαν — ean and present active subjunctive of εχω — echō). [source]
1 Thessalonians 5:15 See to it that no one render unto any one evil for evil [ορατε μη τις κακον αντι κακου αποδωι]
Note μη — mē with the aorist subjunctive (negative purpose) αποδωι — apodōi from αποδιδωμι — apodidōmi to give back. Retaliation, condemned by Jesus (Matthew 5:38-42) and by Paul in Romans 12:17, usually takes the form of “evil for evil,” rather than “good for good” Note idea of exchange in αντι — anti [source]
2 Thessalonians 2:3 Let no man beguile you in any wise [μη τις υμας εχαπατησηι κατα μηδενα τροπον]
First aorist active subjunctive of εχαπαταω — exapataō (old verb to deceive, strengthened form of simple verb απαταω — apataō) with double negative Paul broadens the warning to go beyond conversation and letter. He includes “tricks” of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. [source]
2 Thessalonians 3:10 If any will not work, neither let him eat [οτι ει τις ου τελει εργαζεσται μηδε εστιετω]
Recitative οτι — hoti here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Genesis 3:19. Wetstein quotes several parallels. Moffatt gives this from Carlyle‘s Chartism: “He that will not work according to his faculty, let him perish according to his necessity.” Deissmann (Light from the Ancient East, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative ου — ou) with the negative imperative in the conclusion. [source]
2 Thessalonians 3:14 And if any one obeyeth not our word by this epistle [ει δε τις ουχ υπακουει τωι λογωι ημων δια της επιστολης]
Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ου — ou assuming it to be true. [source]
1 Timothy 1:8 If a man use it lawfully [εαν τις αυτωι χρηται]
Condition of third class with εαν — ean and present middle subjunctive of χραομαι — chraomai with instrumental case. [source]
1 Timothy 3:1 If a man seeketh [ει τις ορεγεται]
Condition of first class, assumed as true. Present middle indicative of ορεγω — oregō old verb to reach out after something, governing the genitive. In N.T. only here, 1 Timothy 6:10; Hebrews 11:16. The office of a bishop (επισκοπης — episkopēs). Genitive case after ορεγεται — oregetai Late and rare word outside of lxx and N.T. (in a Lycaonian inscription). From επισκοπεω — episkopeō and means “over-seership” as in Acts 1:20. [source]
1 Timothy 3:5 If a man knoweth not [ει τις ουκ οιδεν]
Condition of first class, assumed as true. [source]
2 Timothy 2:5 If also a man contend in the games [εαν δε και ατληι τις]
Condition of third class with present (linear) active subjunctive of ατλεω — athleō old and common verb (from ατλος — athlos a contest), only this verse in N.T., but συνατλεω — sunathleō in Philemon 1:27. Note sharp distinction between ατληι — athlēi (present subjunctive, engage in a contest in general) and ατλησηι — athlēsēi (first aorist active subjunctive, engage in a particular contest). Not “except he have contended,” but simply “unless he contend” (in any given case) “lawfully” Old adverb, agreeably to the law, in N.T. only here and 1 Timothy 1:8. [source]
2 Timothy 2:21 If a man purge himself [εαν τις εκκαταρηι]
Paul drops the metaphor of the house and takes up the individual as one of the “vessels.” Condition of third class with first aorist active subjunctive of εκκαταιρω — ekkathairō old verb, to cleanse out, in lxx, in N.T. only here and 1 Corinthians 5:7. [source]
Titus 1:12 One of themselves [τις ἐξ αὐτῶν]
Ἁυτῶν refers to the gainsayers, Titus 1:9, Titus 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, Acts 17:23. [source]
Hebrews 2:6 But one somewhere [δε που τις]
See Hebrews 4:4 for a like indefinite quotation. Philo uses this “literary mannerism” (Moffatt). He quotes Psalm 8:5-7 and extends here to Hebrews 2:8. Hath testified First aorist middle indicative of διαμαρτυρομαι — diamarturomai old verb to testify vigorously (Acts 2:40). What Neuter, not masculine τις — tis (who). The insignificance of man is implied. The son of man Not ο υιος του αντρωπου — ho huios tou anthrōpou which Jesus used so often about himself, but literally here “son of man” like the same words so often in Ezekiel, without Messianic meaning here. Visited Second person singular present indicative middle of επισκεπτομαι — episkeptomai old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb επισχοπος — episcopos overseer, bishop, comes. [source]
Hebrews 4:11 Lest any man fall after the same example of unbelief [ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας]
Πέσῃ fallis to be taken absolutely; not, fall into the same example. Υ̓πόδειγμα examplemostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression. See Hebrews 8:5; Hebrews 9:23. Thus Christ's washing of the disciples' feet (John 13:15) was a typical suggestion of the whole field and duty of ministry. See on 1 Peter 2:6. It is not easy to give the exact force of ἐν inStrictly speaking, the “example of disobedience” is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 1Corinthians href="/desk/?q=1co+2:7&sr=1">1 Corinthians 2:7. Rend. that no man fall in the same example of disobedience: the same as that in which they fell. [source]
Hebrews 10:27 But a certain fearful looking for [φοβερὰ δέ τις ἐκδοχὴ]
Rend. “a kind of fearful expectation.” Ἐκδοχὴ N.T.oolxx. [source]
Hebrews 10:28 He that despised [ἀφετήσας τις]
Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ἀθέτησις only in Hebrews. See Hebrews 7:18; Hebrews 9:26. [source]
James 2:14 If a man say [εαν λεγηι τις]
Condition of third class with εαν — ean and the present active subjunctive of λεγω — legō “if one keep on saying.”He hath faith (πιστιν εχειν — pistin echein). Infinitive in indirect assertion after λεγηι — legēi have not works (εργα δε μη εχηι — erga de mē echēi). Third-class condition continued, “but keeps on not having (μη — mē and present active subjunctive εχηι — echēi) works.” It is the spurious claim to faith that James here condemns.Can that faith save him? Negative answer expected Effective aorist active infinitive σωσαι — sōsai (from σωζω — sōzō). The article η — hē here is almost demonstrative in force as it is in origin, referring to the claim of faith without works just made. [source]
James 2:16 And one of you say unto them [ειπηι δε τις αυτοις εχ υμων]
Third-class condition again continued from James 2:15 with second aorist active subjunctive ειπηι — eipēi in peace Present active imperative of υπαγω — hupagō Common Jewish farewell (Judges 18:6; 1 Samuel 1:17; 1 Samuel 20:42; 2 Samuel 15:9). Used by Jesus (Mark 5:34; Luke 7:50). [source]
James 2:18 Yea, a man will say [αλλ ερει τις]
Future active of ειπον — eipon But αλλ — all' here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: “Thou hast faith and I have works” Then James answers this objector. The objector can be regarded as asking a short question: “Hast thou faith?” In that case James replies: “I have works also.” [source]
James 3:13 Who [Τις]
Rhetorical interrogative like Luke 11:11. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of James 3:1 about many teachers. Speech and wisdom are both liable to abuse (1 Corinthians 1:5, 1 Corinthians 1:17; 2:1-3:20). [source]
James 5:13 Is any suffering? [κακοπατει τισ]
See James 5:10 for κακοπατια — kakopathia The verb in N.T. occurs only here and in 2 Timothy 2:3, 2 Timothy 2:9; 2 Timothy 4:5. The lively interrogative is common in the diatribe and suits the style of James. [source]
James 5:14 Is any among you sick? [αστενει τις εν υμιν]
Present active indicative of αστενεω — astheneō old verb, to be weak (without strength), often in N.T. (Matthew 10:8). [source]
James 5:19 If any one among you do err [εαν τις εν υμιν πλανητηι]
Third-class condition (supposed case) with εαν — ean and the first aorist passive subjunctive of πλαναω — planaō old verb, to go astray, to wander (Matthew 18:12), figuratively (Hebrews 5:2). [source]
James 5:19 And one convert him [και επιστρεπσηι τις αυτον]
Continuation of the third-class condition with the first aorist active subjunctive of επιστρεπω — epistrephō old verb, to turn (transitive here as in Luke 1:16., but intransitive often as Acts 9:35). [source]
1 Peter 2:19 If a man endureth griefs [ει υοπερει τις λυπας]
Condition of first class with ει — ei and present active indicative of υποπερω — hupopherō old verb, to bear up under, in N.T. only here, 1 Corinthians 10:13; 2 Timothy 3:11. Note plural of λυπη — lupē (grief).For conscience toward God (δια συνειδησιν τεου — dia suneidēsin theou). Suffering is not a blessing in and of itself, but, if one‘s duty to God is involved (Acts 4:20), then one can meet it with gladness of heart. Τεου — Theou (God) is objective genitive. For συνειδησις — suneidēsis (conscience) see note on Acts 23:1; and see note on 1 Corinthians 8:7. It occurs again in 1 Peter 3:16.Suffering wrongfully Present active participle of πασχω — paschō and the common adverb αδικως — adikōs unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in Matthew 5:10-12, where Jesus has also “falsely” See also Luke 6:32-34. [source]
1 Peter 4:11 If any man speaketh [ει τις λαλει]
Condition of first class, assumed as a fact. [source]
1 Peter 4:11 If any one ministereth [ει τις διακονει]
First-class condition again. See Acts 6:2-4 for the twofold division of service involved here. [source]
1 Peter 4:15 Let no one of you suffer [μη τις υμων πασχετω]
Prohibition with μη — mē and present active imperative (habit prohibited). [source]
1 John 2:1 If any man sin [εαν τις αμαρτηι]
Third-class condition with εαν — ean and second aorist (ingressive) active subjunctive again, “if one commit sin.” [source]
1 John 2:15 If any man love [εαν τις αγαπαι]
Third-class condition with εαν — ean and present active subjunctive of αγαπαω — agapaō (same form as indicative), “if any keep on loving the world.”The love of the Father (η αγαπη του πατρος — hē agapē tou patros). Objective genitive, this phrase only here in N.T., with which compare “love of God” in 1 John 2:5. In antithesis to love of the world. [source]
1 John 2:27 That any one teach you [ινα τις διδασκηι υμας]
Sub-final use of ινα — hina and the present active subjunctive of διδασκω — didaskō “that any one keep on teaching you.” [source]
1 John 4:20 If a man say [εαν τις ειπηι]
Condition of third class with εαν — ean and second aorist active subjunctive. Suppose one say. Cf. 1 John 1:6. [source]
1 John 5:5 And who is he that overcometh? [τις εστιν δε ο νικων]
Not a mere rhetorical question (1 John 2:22), but an appeal to experience and fact. Note the present active articular participle (νικων — nikōn) like νικαι — nikāi (present active indicative in 1 John 5:4), “the one who keeps on conquering the world.” See 1 Corinthians 15:57 for the same note of victory (νικος — nikos) through Christ. See 1 John 5:1 for ο πιστευων — ho pisteuōn (the one who believes) as here. [source]
1 John 5:16 If any man see [ἐάν τις ἴδῃ]
A supposed case. [source]
1 John 5:16 If any man see [εαν τις ιδηι]
Third-class condition with εαν — ean and second aorist active subjunctive of ειδον — eidon (οραω — horaō). [source]
2 John 1:10 If there come any [εἴ τις ἔρχεται]
Better, Rev., if anyone cometh. The indicative mood assumes the fact: if anyone comes, as there are those that come. Cometh is used in an official sense as of a teacher. See on 1 John 3:5. [source]
2 John 1:10 If any one cometh and bringeth not [ει τις ερχεται και ου περει]
Condition of first class with ει — ei and two present indicatives (ερχεται περει — erchetaiταυτην την διδαχην — pherei). [source]
Revelation 3:20 If any man hear - and open [εαν τις ακουσηι και ανοιχηι]
Condition of third class with εαν — ean and first aorist (ingressive) active subjunctive of ακουω — akouō and ανοιγω — anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι — eiseleusomai). Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]
Revelation 6:17 And who is able to stand? [και τις δυναται στατηναι]
Very much like the words in Nahum 1:6; Malachi 3:2. First aorist passive infinitive of ιστημι — histēmi It is a rhetorical question, apparently by the frightened crowds of Revelation 6:15. Swete observes that the only possible answer to that cry is the command of Jesus in Luke 21:36: “Keep awake on every occasion, praying that ye may get strength to stand (στατηναι — stathēnai the very form) before the Son of Man.” [source]
Revelation 11:5 If any man desireth to hurt them [ει τις αυτους τελει αδικησαι]
Condition of first class, assumed to be true, with ει — ei and present active indicative It is impossible to hurt these two witnesses till they do their work. The fire proceeding out of the mouths of the witnesses is like Elijah‘s experience (2 Kings 1:10). [source]
Revelation 13:4 Who is like unto the beast? [τις ομοιος τωι τηριωι]
Associative-instrumental case after ομοιος — homoios An echo, perhaps parody, of like language about God in Exodus 15:11; Psalm 35:10; Psalm 113:5. “The worship of such a monster as Nero was indeed a travesty of the worship of God” (Swete).And who is able to war with him? (και τις δυναται πολεμησαι μετ αυτου — kai tis dunatai polemēsai met' autou̱). Worship of the devil and the devil‘s agent is justified purely on the ground of brute force. It is the doctrine of Nietzsche that might makes right. [source]
Revelation 13:4 And who is able to war with him? [και τις δυναται πολεμησαι μετ αυτου]
Worship of the devil and the devil‘s agent is justified purely on the ground of brute force. It is the doctrine of Nietzsche that might makes right. [source]
Revelation 13:9 If any one hath an ear [ει τις εχει ους]
Condition of first class, repetition of the saying in Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29, etc. [source]
Revelation 13:10 He that leadeth into captivity shall go into captivity [εἴ τις αἰχμαλωσίαν συνάγει, εἰς αἰχμαλωσίαν ὑπάγει]
Lit., if any one assemble captivity (i.e., bring together captives) into captivity he goeth away. The best texts insert εἰς intobefore the first captivity, and omit assemble, thus reading if any man is for captivity into captivity he goeth. So Rev. See on dispersion, John 7:35. Compare Jeremiah 15:2; Jeremiah 43:11. The persecutors of the Church shall suffer that which they inflict on the saints. [source]
Revelation 13:10 If any man is for captivity [ει τις εις αιχμαλωσιαν]
Condition of first class, but with no copula (εστιν — estin) expressed. For αιχμαλωσιαν — aichmalōsian (from αιχμαλωτος — aichmalōtos captive) see Ephesians 4:8, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. Jeremiah 15:2. The text is not certain, however. [source]
Revelation 13:17 That no man should be able to buy or to sell [ινα μη τις δυνηται αγορασαι η πωλησαι]
Final clause with ινα — hina and present middle subjunctive of δυναμαι — dunamai with aorist active infinitives. This is a regular boycott (Ramsay, Seven Letters, p. 106f.) against all not worshippers of the emperor. [source]
Revelation 13:10 If any man shall kill with the sword [ει τις εν μαχαιρηι αποκτενει]
First-class condition with future active of αποκτεινω — apokteinō not future passive, for it is a picture of the persecutor drawn here like that by Jesus in Matthew 26:52.Must he be killed (δει αυτον εν μαχαιρηι αποκταντηναι — dei auton en machairēi apoktanthēnai). First aorist passive infinitive of αποκτεινω — apokteinō The inevitable conclusion (δει — dei) of such conduct. The killer is killed.Here In this attitude of submission to the inevitable. For ωδε — hōde see Revelation 13:18; Revelation 14:12; Revelation 17:9. “Faith” (πιστις — pistis) here is more like faithfulness, fidelity. [source]
Revelation 14:9 If any man worshippeth the beast and his image [ει τις προσκυνει το τηριον και την εικονα αυτου]
Condition of first class challenging those afraid of the beast. Note accusative Carries on the same condition and picks up the very language of Revelation 13:16. These Caesar-worshippers are guilty of an “eternal sin” (Mark 3:29). [source]
Revelation 15:4 Who shall not fear? [τις ου μη ποβητηι]
Rhetorical question with ου μη — ou mē (double negative) and first aorist passive subjunctive of ποβεομαι — phobeomai future passive in Jeremiah 10:7). [source]
Revelation 18:18 What city is like the great city? [τις ομοια τηι πολει τηι μεγαληι]
No πολις — polis with τις — tis but implied. Associative instrumental case, as usual, with ομοια — homoia “The eternal city” is eternal no longer. [source]
Revelation 20:15 And whosoever [εἴ τις]
Lit., if any. So Rev. [source]
Revelation 22:18 If any man shall add [εαν τις επιτηι]
Condition of the third class with εαν — ean and the second aorist active subjunctive of επιτιτημι — epitithēmi with επι — epi added with αυτα — auta as also in the conclusion επιτησει επ αυτον — epithēsei ep' auton (future active). This warning is directed against perversions of this book, not about the New Testament or the Bible as a whole, though it may be true there also. Surely no warning was more needed when we consider the treatment accorded the Apocalypse, so that Dr. Robert South said that the Apocalypse either found one crazy or left him so. [source]
Revelation 22:19 If any man shall take away [εαν τις απεληι]
Also condition of the third class with εαν — ean and second aorist active subjunctive of απαιρεω — aphaireō with απο — apo repeated both in the condition and in the conclusion (απελει απο — aphelei apo future active indicative of απαιρεω — aphaireō for the more usual απαιρησει — aphairēsei). [source]

Greek Commentary Content Search

Mark 10:26 Then who [και τις]
Matthew 19:25 has Τις ουν — Tis oun Evidently και — kai has here an inferential sense like ουν — oun f0). [source]
John 8:25 Who art thou? [Συ τις ει]
Proleptic use of συ — su before τις — tis “Thou, who art thou?” Cf. John 1:19. He had virtually claimed to be the Messiah and on a par with God as in John 5:15. They wish to pin him down and to charge him with blasphemy. Even that which I have also spoken unto you from the beginning A difficult sentence. It is not clear whether it is an affirmation or a question. The Latin and Syriac versions treat it as affirmative. Westcott and Hort follow Meyer and take it as interrogative. The Greek fathers take it as an exclamation. It seems clear that the adverbial accusative την αρχην — tēn archēn cannot mean “from the beginning” like απ αρχης — ap' archēs (John 15:27) or εχ αρχης — ex archēs (John 16:4). The lxx has την αρχην — tēn archēn for “at the beginning” or “at the first” (Gen 43:20). There are examples in Greek, chiefly negative, where την αρχην — tēn archēn means “at all,” “essentially,” “primarily.” Vincent and Bernard so take it here, “Primarily what I am telling you.” Jesus avoids the term Messiah with its political connotations. He stands by his high claims already made. [source]
Romans 9:20 Nay, but, O man, who art thou? [Ο αντρωπε μεν ουν γε συ τις ει]
“O man, but surely thou who art thou?” Unusual and emphatic order of the words, prolepsis of τις — su (thou) before μεν ουν γε — tis (who) and μεν — men oun ge (triple particle, ουν — men indeed, γε — oun therefore, ο ανταποκρινομενος — ge at least) at the beginning of clause as in Romans 10:18; Philemon 3:8 contrary to ancient idiom, but so in papyri. [source]
2 Corinthians 2:5 If any [ει τις]
Scholars disagree whether Paul refers to 1 Corinthians 5:1, where he also employs τισ τοιουτος — tisΣατανας — toioutos and αλλα απο μερους — Satanās as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name. [source]
Galatians 5:7 Who did hinder you? [τις υμας ενεκοπσεν]
First aorist active indicative of ενκοπτω — enkoptō to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see note on Acts 24:4; note on 1 Thessalonians 2:18. Note the singular τις — tis There was some ringleader in the business. Some one “cut in” on the Galatians as they were running the Christian race and tried to trip them or to turn them. [source]
Philippians 2:1 Any tender mercies [τις σπλαγχνα]
Common use of this word for the nobler ςισχερα — viscera and so for the higher emotions. But τις — tis is masculine singular and σπλαγχνα — splagchna is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing ει τις — ei tis instead of ει τινα — ei tina f0). [source]
Titus 1:12 One of themselves [τις ἐξ αὐτῶν]
Ἁυτῶν refers to the gainsayers, Titus 1:9, Titus 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, Acts 17:23. [source]
Hebrews 2:6 But one somewhere [δε που τις]
See Hebrews 4:4 for a like indefinite quotation. Philo uses this “literary mannerism” (Moffatt). He quotes Psalm 8:5-7 and extends here to Hebrews 2:8. Hath testified First aorist middle indicative of διαμαρτυρομαι — diamarturomai old verb to testify vigorously (Acts 2:40). What Neuter, not masculine τις — tis (who). The insignificance of man is implied. The son of man Not ο υιος του αντρωπου — ho huios tou anthrōpou which Jesus used so often about himself, but literally here “son of man” like the same words so often in Ezekiel, without Messianic meaning here. Visited Second person singular present indicative middle of επισκεπτομαι — episkeptomai old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb επισχοπος — episcopos overseer, bishop, comes. [source]
Revelation 13:4 Who is like unto the beast? [τις ομοιος τωι τηριωι]
Associative-instrumental case after ομοιος — homoios An echo, perhaps parody, of like language about God in Exodus 15:11; Psalm 35:10; Psalm 113:5. “The worship of such a monster as Nero was indeed a travesty of the worship of God” (Swete).And who is able to war with him? (και τις δυναται πολεμησαι μετ αυτου — kai tis dunatai polemēsai met' autou̱). Worship of the devil and the devil‘s agent is justified purely on the ground of brute force. It is the doctrine of Nietzsche that might makes right. [source]
Revelation 13:10 If any man shall kill with the sword [ει τις εν μαχαιρηι αποκτενει]
First-class condition with future active of αποκτεινω — apokteinō not future passive, for it is a picture of the persecutor drawn here like that by Jesus in Matthew 26:52.Must he be killed (δει αυτον εν μαχαιρηι αποκταντηναι — dei auton en machairēi apoktanthēnai). First aorist passive infinitive of αποκτεινω — apokteinō The inevitable conclusion (δει — dei) of such conduct. The killer is killed.Here In this attitude of submission to the inevitable. For ωδε — hōde see Revelation 13:18; Revelation 14:12; Revelation 17:9. “Faith” (πιστις — pistis) here is more like faithfulness, fidelity. [source]
Revelation 18:18 What city is like the great city? [τις ομοια τηι πολει τηι μεγαληι]
No πολις — polis with τις — tis but implied. Associative instrumental case, as usual, with ομοια — homoia “The eternal city” is eternal no longer. [source]

515 Verses with G5101

Matthew 3:7
Literal: Having seen now many of the Pharisees and Sadducees coming to the baptism of him he said to them Brood of vipers who forewarned you to flee from the coming wrath
KJV: But  many  of the Pharisees  and  Sadducees  come  to  his  baptism,  he said  unto them,  O generation  of vipers,  who  hath warned  to flee  from  the wrath  to come? 

Matthew 5:13
Literal: You are the salt of the earth if however becomes tasteless with what will it be salted For nothing it is potent any longer if not having been cast out to be trampled upon by - men
KJV: the salt  of the earth:  but  if  the salt  have lost his savour,  wherewith  shall it be salted?  it is thenceforth  good  for  nothing,  to be cast  out,  to be trodden under foot  of  men. 

Matthew 5:46
Literal: If for you love those loving you what reward have you Do not also the tax collectors the same do
KJV: For  if  ye love  them which  love  what  reward  have ye?  do  not  even  the publicans  the same? 

Matthew 5:47
Literal: And if you greet the brothers of you only what extraordinary do you Do not also the Gentiles the same do
KJV: And  if  ye salute  brethren  only,  what  do  ye more  than others? do  not  even 

Matthew 6:3
Literal: You however doing charity not let know the left [hand] of you what is doing right hand
KJV: But  doest  alms,  not  left hand  know  what  right hand  doeth: 

Matthew 6:25
Literal: Because of this I say to you not be anxious about the life of you what you should eat or you should drink nor the body you should put on Not the life more is than the food and the body than clothing
KJV: Therefore  I say  Take no  thought  life,  what  ye shall eat,  or  what  ye shall drink;  nor yet for  body,  what  ye shall put on.  not  the life  more than  meat,  and  the body  than raiment? 

Matthew 6:27
Literal: Who now from you being anxious is able to add to the lifespan of him hour one
KJV: Which  by taking thought  can  add  one  cubit  unto  his  stature? 

Matthew 6:28
Literal: And about clothing why are you anxious Observe the lilies of the field how they grow [They do] not labor nor do they spin
KJV: And  why  take ye thought  for  raiment?  Consider  the lilies  of the field,  how  they grow;  they toil  not,  neither  do they spin: 

Matthew 6:31
Literal: Not therefore be anxious saying What shall we eat Or shall we drink shall we wear
KJV: Therefore  take no  thought,  saying,  What  shall we eat?  or,  What  shall we drink?  or,  Wherewithal  shall we be clothed? 

Matthew 7:3
Literal: Why now do you look at the splinter that [is] in the eye the brother of you - and the in - your [own] beam not notice
KJV: And  why  beholdest  thou the mote  that is in  brother's  eye,  but  considerest  not  the beam  that is in  thine own  eye? 

Matthew 7:9
Literal: Or which is of you a man whom will ask for the son of him bread not a stone will he give him
KJV: Or  what  man  there of  whom  his  son  ask  bread,  will he give  him  a stone? 

Matthew 8:26
Literal: And He says to them Why fearful are you O [you] of little faith Then having arisen He rebuked the winds the sea there was a calm great
KJV: And  he saith  unto them,  Why  fearful,  O ye of little faith?  Then  he arose,  and rebuked  the winds  and  the sea;  and  there was  a great  calm. 

Matthew 8:29
Literal: And behold they cried out saying What to us to you Son - of God Are You come here before [the] time to torment us
KJV: And,  behold,  they cried out,  saying,  What  to do with  thou Son  of God?  art thou come  hither  to torment  before  the time? 

Matthew 9:4
Literal: And having known - Jesus the thoughts of them He said So that why think you evil in the hearts of you
KJV: And  Jesus  knowing  their  thoughts  said,  think  evil  in  hearts? 

Matthew 9:5
Literal: Which for is easier to say Are forgiven of you the sins or Arise and walk
KJV: For  whether  easier,  to say,  Thy sins  be forgiven  or  to say,  Arise,  and  walk? 

Matthew 9:11
Literal: And having seen [it] the Pharisees said to disciples of Him Because of why with the tax collectors sinners eats the Teacher of you
KJV: And  when the Pharisees  it, they said  unto his  disciples,  eateth  Master  with  publicans  and  sinners? 

Matthew 9:13
Literal: Having gone however learn what is Mercy I desire and not sacrifice for I came to call [the] righteous but sinners
KJV: But  go ye  and learn  what  I will  have mercy,  and  not  sacrifice:  for  not  come  to call  the righteous,  but  sinners 

Matthew 9:14
Literal: Then come to Him the disciples of John saying Because of why we and Pharisees do fast many times however disciples of You not fast
KJV: Then  came  to him  the disciples  of John,  saying,  and  the Pharisees  fast  oft,  but  disciples  fast  not? 

Matthew 10:11
Literal: Into whatever now - city or village you enter inquire who in it worthy is and there remain until you go forth
KJV: And  into  whatsoever  city  or  town  ye shall enter,  enquire  who  in  it  worthy;  and there  abide  till  ye go thence. 

Matthew 10:19
Literal: When then they deliver up you not be anxious how or what you should speak it will be given for you in that - hour you should say
KJV: But  when  up,  no  thought  how  or  what  ye shall speak:  for  it shall be given  in  that same  hour  what  ye shall speak. 

Matthew 11:7
Literal: As these now were going away began - Jesus to speak to the crowds concerning John What went you out into the wilderness to see A reed by [the] wind shaken
KJV: And  they departed,  Jesus  began  to say  unto the multitudes  concerning  John,  What  went ye  out into  the wilderness  to see?  A reed  shaken  with  the wind? 

Matthew 11:8
Literal: But what did you go out to see A man in delicate [clothing] having been dressed Behold those - delicate [clothing] wearing the houses - of kings are
KJV: But  what  went ye out  A man  clothed  in  soft  behold,  they that wear  soft  in  kings'  houses. 

Matthew 11:9
Literal: But what did you go out a prophet to see Yes I say to you and [one] more excellent than a prophet
KJV: But  what  went ye out  A prophet?  yea,  I say  and  than a prophet. 

Matthew 11:16
Literal: To what however will I compare the generation this Like it is little children sitting in the markets and calling out - to others
KJV: But  whereunto  shall I liken  generation?  like  sitting  in  the markets,  calling 

Matthew 12:3
Literal: - And He said to them Not you have read what did David when he was hungry and those with him
KJV: But  he said  unto them,  not  read  what  David  did,  when  he  was an hungred,  and  they  that were with him; 

Matthew 12:7
Literal: If however you had known what is Mercy I desire and not sacrifice not - you would have condemned the guiltless
KJV: But  if  ye had known  what  I will have  mercy,  and  not  sacrifice,  ye would  not  have condemned  the guiltless. 

Matthew 12:11
Literal: - And He said to them What will there be among you man who will have sheep one and if falls it on the Sabbaths into a pit not will he take hold of it will raise [it] up
KJV: And  he said  unto them,  What  man  among  that  shall have  one  sheep,  and  if  fall  into  a pit  on the sabbath day,  not  lay hold  on it,  and  lift it out? 

Matthew 12:27
Literal: And if I by Beelzebul cast out - demons the sons of you whom do they cast out On account of this they judges will be
KJV: And  if  by  Beelzebub  cast out  devils,  by  whom  children  cast them out?  they  judges. 

Matthew 12:48
Literal: - And answering He said to the [one] telling Him Who is the mother of Me and who are the brothers
KJV: But  he answered  and said  him,  Who  mother?  and  who  brethren? 

Matthew 13:10
Literal: And having come to [Him] the disciples said to Him Because of why in parables speak You to them
KJV: And  the disciples  came,  and said  unto him,  speakest thou  unto them  in  parables? 

Matthew 14:31
Literal: Immediately now - Jesus having stretched out the hand took hold of him and says to him [You] of little faith of why did you doubt
KJV: And  immediately  Jesus  stretched forth  his hand,  and caught  him,  and  said  unto him,  O thou of little faith,  wherefore  didst thou doubt? 

Matthew 15:2
Literal: Because of why the disciples of You break the tradition of the elders Not for they wash the hands of them when bread they shall eat
KJV: disciples  transgress  the tradition  of the elders?  for  they wash  not  their  hands  when  they eat  bread. 

Matthew 15:3
Literal: - And answering He said to them Because of why also you break the commandment - of God on account of tradition of you
KJV: But  he answered  and said  unto them,  also  transgress  the commandment  of God  by  tradition? 

Matthew 15:32
Literal: - And Jesus having called to [him] the disciples of Him said I am moved with compassion toward the crowd because already days three they continue with Me and nothing have that they might eat to send away them hungry not I am willing not lest they faint on the way
KJV: Then  Jesus  called  his  disciples  unto him, and said,  I have compassion  on  the multitude,  because  they continue  now  three  days,  and  have  nothing  to eat:  and  I will  not  them  away  fasting,  they faint  in  the way. 

Matthew 16:8
Literal: Having known [this] however - Jesus said Why reason you among yourselves O [you] of little faith because bread not you took
KJV: Which when  Jesus  perceived,  he said  O ye of little faith,  why  reason ye  among  yourselves,  because  no  bread? 

Matthew 16:13
Literal: Having come then - Jesus into the district of Caesarea - Philippi He was questioning the disciples of Him saying Whom do pronounce - men to be the Son of man
KJV: When  Jesus  came  into  the coasts  of Caesarea  Philippi,  he asked  his  disciples,  saying,  Whom  do men  say  the Son  of man 

Matthew 16:15
Literal: He says to them You but whom Me do you pronounce to be
KJV: He saith  unto them,  But  whom  say 

Matthew 16:26
Literal: What for will it profit a man if the world whole he gains - but the soul of him loses Or will give [as] an exchange for the soul
KJV: For  what  is a man  profited,  if  he shall gain  the whole  world,  and  lose  his own  soul?  or  what  shall a man  give  in exchange  for his  soul? 

Matthew 17:10
Literal: And asked Him the disciples saying Why then scribes say that Elijah it behooves to come first
KJV: And  his  disciples  asked  him,  saying,  Why  then  say  the scribes  that  Elias  must  first  come? 

Matthew 17:19
Literal: Then having come the disciples - to Jesus in private they said Because of why we not were able to cast out it
KJV: Then  came  the disciples  to Jesus  apart,  and said,  could  not  him  out? 

Matthew 17:25
Literal: He says Yes And he having entered into the house anticipated him - Jesus saying What you do think Simon The kings of the earth from whom do they receive custom or tribute the sons of them - strangers
KJV: He saith,  Yes.  And  into  the house,  Jesus  prevented  him,  saying,  What  thinkest  Simon?  of  whom  the kings  of the earth  take  custom  or  tribute?  of  their own  children,  or  of  strangers? 

Matthew 18:1
Literal: In that - hour came the disciples - to Jesus saying Who then [the] greatest is the kingdom of the heavens
KJV: At  the same  time  came  the disciples  unto Jesus,  saying,  Who  in  the kingdom  of heaven? 

Matthew 18:12
Literal: What you do think If there should be to any man a hundred sheep and has gone astray one of them not will he leave the ninety nine on mountains having gone seek the [one] going astray
KJV: How  think  if  a man  have  an hundred  sheep,  and  one  of  them  be gone astray,  not  leave  the ninety and nine,  and goeth  into  the mountains,  and seeketh  that which  is gone astray? 

Matthew 19:7
Literal: They say to Him Why then Moses did command to give a roll of divorce and to send away her
KJV: They say  unto him,  Why  did Moses  then  command  to give  a writing  of divorcement,  and  her  away? 

Matthew 19:16
Literal: And behold one having come to Him said Teacher what good [thing] shall I do that I might have life eternal
KJV: And,  behold,  one  came  and said  unto him,  Good  Master,  what  good thing  shall I do,  that  I may have  eternal  life? 

Matthew 19:17
Literal: - And He said to him Why Me ask you about what is good Only One is good If however you desire into - life to enter keep the commandments
KJV: And  he said  unto him,  Why  good?  one,  but  if  thou wilt  enter  into  life,  keep  the commandments. 

Matthew 19:20
Literal: Says to him the young man Things all these I have kept What yet lack I
KJV: The young man  saith  unto him,  All  have I kept  what  lack  I yet? 

Matthew 19:25
Literal: Having heard now the disciples were astonished exceedingly saying Who then is able to be saved
KJV: When  disciples  heard  it, they were exceedingly  amazed,  saying,  Who  then  can  be saved? 

Matthew 19:27
Literal: Then answering - Peter said to Him Behold we left all things and followed You what then will be to us
KJV: Then  answered  Peter  and said  unto him,  Behold,  have forsaken  all,  and  followed  what  therefore? 

Matthew 20:6
Literal: About then the eleventh having gone out he found others standing and he says to them Why here stand you all day idle
KJV: And  about  the eleventh  he went out,  and found  others  standing  idle,  and  saith  unto them,  Why  stand ye  here  all  the day  idle? 

Matthew 20:21
Literal: - And He said to her What do you desire She says to Him Say that might sit these - two sons of mine one on [the] right hand of You and on [the] left hand of You in the kingdom
KJV: And  he said  unto her,  What  wilt thou?  She saith  unto him,  Grant  that  these  two  sons  may sit,  the one  on  right hand,  and  the other  on  the left,  in  kingdom. 

Matthew 20:22
Literal: Answering now - Jesus said Not you know what you ask for Are you able to drink the cup which I am about to drink and baptism am baptized to be baptized [with] They say to Him We are able
KJV: But  Jesus  answered  and said,  Ye know  not  what  ye ask.  Are ye able  to drink  of the cup  that  shall  drink of,  to be baptized  with the baptism  that  am baptized with?  They say  unto him,  We are able. 

Matthew 20:32
Literal: And having stopped - Jesus called them said What do you desire I should do unto you
KJV: And  Jesus  stood still,  and called  them,  and  said,  What  will ye  that I shall do 

Matthew 21:10
Literal: And having entered of Him into Jerusalem was stirred all the city saying Who is this
KJV: And  when he  was come  into  Jerusalem,  all  the city  was moved,  saying,  Who  this? 

Matthew 21:16
Literal: and said to Him Hear you what these say - And Jesus says to them Yes never did you read - Out of [the] mouth of babes sucklings You have prepared for yourself praise
KJV: And  said  unto him,  Hearest thou  what  these  say?  And  Jesus  saith  unto them,  Yea;  have ye never  read,  Out of  the mouth  of babes  and  sucklings  thou hast perfected  praise? 

Matthew 21:23
Literal: And having come of Him into the temple came to Him teaching the chief priests elders of the people saying By what authority these things are You doing who to You gave the authority this
KJV: And  when he  was come  into  the temple,  the chief priests  and  the elders  of the people  came  unto him  as he was teaching,  and said,  By  what  authority  doest thou  and  who  gave  authority? 

Matthew 21:25
Literal: The baptism of John from where was it From heaven or men - And they were reasoning with themselves saying If we should say He will say to us Because of why then not did you believe him
KJV: The baptism  of John,  whence  from  heaven,  or  of  men?  And  they reasoned  themselves,  saying,  If  we shall say,  From  heaven;  he will say  not  then  believe  him? 

Matthew 21:28
Literal: What however you think A man had sons two and having come to the first he said Son go today work in the vineyard
KJV: But  what  think  A certain man  had  two  sons;  and  he came  to the first,  and said,  Son,  go  work  to day  in  vineyard. 

Matthew 21:31
Literal: Which of the two did the will of the father They say The first Says to them - Jesus Truly I say to you that the tax collectors and the prostitutes go before you into the kingdom - of God
KJV: Whether  of  them twain  did  the will  of his father?  They say  unto him,  The first.  Jesus  saith  unto them,  Verily  I say  That  the publicans  and  the harlots  into  the kingdom  of God  before 

Matthew 21:40
Literal: When therefore shall come the master of the vineyard what will he do the farmers to those
KJV: When  the lord  therefore  of the vineyard  cometh,  what  will he do  unto those  husbandmen? 

Matthew 22:17
Literal: Tell therefore us what You think Is it lawful to give tribute to Caesar or not
KJV: Tell  therefore,  What  thinkest  Is it lawful  to give  tribute  unto Caesar,  or  not? 

Matthew 22:18
Literal: Having known however - Jesus the malice of them He said Why Me do you test hypocrites
KJV: But  Jesus  perceived  their  wickedness,  and said,  Why  tempt ye  ye hypocrites? 

Matthew 22:20
Literal: And He says to them Whose [is] the likeness this whose inscription
KJV: And  he saith  unto them,  Whose  is this  image  and  superscription? 

Matthew 22:28
Literal: In the resurrection therefore of which of the seven will she be wife All for had her
KJV: Therefore  in  the resurrection  whose  wife  of the seven?  for  they all  had  her. 

Matthew 22:42
Literal: saying What you think concerning the Christ Of whom son is He They say to Him - Of David
KJV: Saying,  What  think  of  Christ?  whose  son  They say  unto him,  The Son of David. 

Matthew 23:17
Literal: Foolish and blind Which for greater is the gold or temple - having sanctified the gold
KJV: Ye fools  and  blind:  for  whether  the gold,  or  the temple  that sanctifieth  the gold? 

Matthew 23:19
Literal: You blind men Which for [is] greater the gift or altar - sanctifying the gift
KJV: blind:  for  whether  the gift,  or  the altar  that sanctifieth  the gift? 

Matthew 24:3
Literal: [As] was sitting now He upon the Mount - of Olives came to Him the disciples in private saying Tell us when these things will be And what [is] the sign - of Your coming of the consummation of the age
KJV: And  as he  sat  upon  the mount  of Olives,  the disciples  came  unto him  privately,  saying,  Tell  when  and  what  shall be the sign  of thy  coming,  and  of the end  of the world? 

Matthew 24:45
Literal: Who then is the faithful servant and wise whom has set master over the household of him - to give to them the food in season
KJV: Who  then  a faithful  and  wise  servant,  whom  his  lord  hath made ruler  over  his  to give  them  meat  in  due season? 

Matthew 26:8
Literal: Having seen then the disciples became indignant saying For what purpose [is] the waste this
KJV: But  disciples  it, they had indignation,  saying,  To  what purpose  is this  waste? 

Matthew 26:10
Literal: Having known [this] now - Jesus said to them Why trouble do you cause to the woman A work for beautiful she did to Me
KJV: When  Jesus  understood  it, he said  unto them,  Why  trouble ye  the woman?  for  she hath wrought  a good  work  upon 

Matthew 26:15
Literal: he said What are you willing me to give and I to you will betray Him - And they appointed to him thirty pieces of silver
KJV: And said  unto them, What  will ye  give  and  I will deliver  him  And  they covenanted  with him  for thirty  pieces of silver. 

Matthew 26:62
Literal: And having stood up the high priest said to Him Nothing answer you What these you do witness against
KJV: And  the high priest  arose,  and said  unto him,  Answerest thou  nothing?  what  is it which these  witness against 

Matthew 26:65
Literal: Then the high priest tears the garments of him saying He has blasphemed why any more need have we of witnesses Behold now you have heard the blasphemy
KJV: Then  the high priest  rent  his  clothes,  saying,  He hath spoken blasphemy;  what  further  need  have we  of witnesses?  now  ye have heard  his  blasphemy. 

Matthew 26:66
Literal: What you do think - And answering they said Deserving of death He is
KJV: What  think  They answered  and  said,  guilty  of death. 

Matthew 26:68
Literal: saying Prophesy to us Christ who is the [one] having struck You
KJV: Saying,  Prophesy  thou Christ,  Who  that smote 

Matthew 26:70
Literal: - And he denied before all saying Not I know what you say
KJV: But  he denied  before  them all,  saying,  I know  not  what  thou sayest. 

Matthew 27:4
Literal: saying I sinned having betrayed blood innocent - Then they said What [is that] to us You will see
KJV: Saying,  I have sinned  in that I have betrayed  the innocent  blood.  And  they said,  What  is that to  thou 

Matthew 27:17
Literal: Being gathered together therefore of them said to them - Pilate Whom will you [that] I shall release to you Jesus - Barabbas or Jesus who is called Christ
KJV: Therefore  when they  were gathered together,  Pilate  said  unto them,  Whom  will ye  that I release  Barabbas,  or  Jesus  which  is called  Christ? 

Matthew 27:21
Literal: Answering now the governor said to them Which do you desire of the two I release to you - And they said - Barabbas
KJV: The governor  answered  and  said  unto them,  Whether  of  the twain  will ye  that I release  They said,  Barabbas. 

Matthew 27:22
Literal: Says to them - Pilate What then should I do with Jesus who is called Christ They say all Let [Him] be crucified
KJV: Pilate  saith  unto them,  What  shall I do  then  with Jesus  which  is called  Christ?  They all  say  unto him,  Let him be crucified. 

Matthew 27:23
Literal: - And he said What for evil did He commit - all the more they kept crying out saying Let [Him] be crucified
KJV: And  said,  Why,  what  evil  hath he done?  But  they cried out  the more,  saying,  Let him be crucified. 

Matthew 27:46
Literal: About then the ninth hour cried out - Jesus in a voice loud saying Eli lema sabachthani That is God of Me so that why Me have you forsaken
KJV: And  about  the ninth  hour  Jesus  cried  with a loud  voice,  saying,  Eli,  lama  sabachthani?  God,  hast thou forsaken 

Mark 1:24
Literal: saying What to us and to You Jesus of Nazareth Did You come to destroy us I know You who are the Holy [One] - of God
KJV: Saying,  what  to do  thou Jesus  of Nazareth?  art thou come  to destroy  I know  who  the Holy One  of God. 

Mark 1:27
Literal: And were astonished all so as to question among themselves saying What is this teaching new With authority even the spirits - unclean He commands they obey Him
KJV: And  amazed,  insomuch that  they questioned  among  themselves,  saying,  What thing  this?  what  new  doctrine  with  authority  commandeth  he even  the unclean  spirits,  and  they do obey  him. 

Mark 2:7
Literal: Why this [man] thus does speak He blasphemes Who is able to forgive sins if not alone - God
KJV: Why  this  man thus  speak  who  can  forgive  sins  God  only? 

Mark 2:8
Literal: And immediately having known - Jesus in the spirit of Him that thus they are reasoning within themselves He says to them Why these things reason you in the hearts of you
KJV: And  immediately  when Jesus  perceived  in his  spirit  that  they so  reasoned  within  themselves,  unto them,  Why  reason ye  in  hearts? 

Mark 2:9
Literal: Which is easier to say to the paralytic Are forgiven of you the sins or Arise and take up the mat walk
KJV: Whether  easier  to say  to the sick of the palsy,  Thy sins  be forgiven  or  to say,  Arise,  and  take up  bed,  and  walk? 

Mark 2:18
Literal: And were the disciples of John Pharisees fasting they come say to Him Because of why of the Pharisees fast - but Your not
KJV: And  the disciples  of John  and  of the Pharisees  to fast:  and  they come  and  say  unto him,  the disciples  of John  and  of the Pharisees  fast,  but  thy  disciples  fast  not? 

Mark 2:24
Literal: And the Pharisees were saying to Him Behold why do they on the Sabbaths that which not is lawful
KJV: And  the Pharisees  unto him,  why  do they  the sabbath day  that which  not  lawful? 

Mark 2:25
Literal: And He said to them Never did you read what did David when need he had hungered he those with him
KJV: And  he  said  unto them,  Have ye never  read  what  David  did,  when  he had  need,  and  was an hungred,  he,  and  they that were with  him? 

Mark 3:33
Literal: And He answering them says Who are the mother of Me the brothers of Me
KJV: And  he answered  them,  saying,  Who  mother,  brethren? 

Mark 4:22
Literal: Nothing for there is which [is] hidden if not that it should be made manifest nor has taken place a secret thing but it should come to light
KJV: For  nothing  hid,  be manifested;  neither  was any thing kept  secret,  but  that  it should come  abroad. 

Mark 4:24
Literal: And He was saying to them Take heed what you hear With what measure you measure it will be measured to you more will be added
KJV: And  unto them,  Take heed  what  ye hear:  with  what  measure  ye mete,  and  that hear  shall more be given. 

Mark 4:30
Literal: And He was saying To what shall we liken the kingdom - of God Or in what it parable shall we present
KJV: And  Whereunto  shall we liken  the kingdom  of God?  or  with  comparison  it? 

Mark 4:40
Literal: And He said to them Why fearful are you Still not have you faith
KJV: And  he said  unto them,  Why  fearful?  that ye have  faith? 

Mark 4:41
Literal: And they feared [with] fear great were saying to each other Who then this is that even the wind the sea obey Him
KJV: And  they feared  exceedingly,  and  to  another,  What  manner of man  this,  that  even  the wind  and  the sea  obey  him? 

Mark 5:7
Literal: And having cried in a voice loud he said What to me to You Jesus Son - of God the Most High I adjure You - by God not me torment
KJV: And  cried  with a loud  voice,  What  to do  Jesus,  thou Son  of the most high  God?  I adjure  by God,  that thou torment  not. 

Mark 5:9
Literal: And He was asking him What [is] [the] name of you saying he answered Legion [is] name to Me because many we are
KJV: And  he asked  him,  What  name?  And  saying,  name  is Legion:  for  many. 

Mark 5:14
Literal: And those feeding them fled proclaimed [it] to the city the country they went out to see what it is that has been done
KJV: they that fed  fled,  and  it in  the city,  and  in  the country.  And  what  that was done. 

Mark 5:30
Literal: And immediately - Jesus having known in Himself the out of Him power having gone forth having turned the crowd said Who of Me touched the garments
KJV: And  Jesus,  immediately  knowing  in  himself  that virtue  had gone  out of  him,  turned him about  in  the press,  Who  touched  clothes? 

Mark 5:31
Literal: And were saying to Him the disciples of Him You see the crowd pressing in on You say You Who Me touched
KJV: And  his  disciples  said  unto him,  Thou seest  the multitude  thronging  and  sayest thou,  Who  touched 

Mark 5:35
Literal: [While] yet He is speaking they come from the ruler of synagogue’s [house] saying - The daughter of You is dead why still trouble you the Teacher
KJV: he  yet  spake,  there came  from  the ruler of the synagogue's  house certain which said,  daughter  is dead:  why  troublest thou  the Master  any further? 

Mark 5:39
Literal: And having entered He says to them Why make you commotion weep The child not is dead but sleeps
KJV: And  when he was come in,  he saith  unto them,  Why  make ye this ado,  and  weep?  the damsel  not  dead,  but  sleepeth. 

Mark 6:2
Literal: And having come [the] Sabbath He began to teach in the synagogue - many hearing were astonished saying From where to this [man] these things what [is] the wisdom - having been given to Him even the miracles such by the hands of Him are done
KJV: And  when the sabbath day  was come,  he began  to teach  in  the synagogue:  and  many  hearing  him were astonished,  saying,  From whence  and  what  wisdom  is this which is given  unto him,  even  such  mighty works  are wrought  by  his  hands? 

Mark 6:24
Literal: And having gone out she said to the mother of her What shall I ask - And The head of John the [one] baptizing
KJV: And  she went forth,  and said  unto her  mother,  What  shall I ask?  And  she said,  The head  of John 

Mark 6:36
Literal: Dismiss them that having gone to the surrounding region and villages they might buy for themselves something to eat
KJV: them  away,  that  they may go  into  the country  round about,  and  into the villages,  and buy  themselves  nothing  to eat. 

Mark 7:5
Literal: And questioned Him the Pharisees scribes Because of why not walk disciples of You according to the tradition of the elders but with unwashed hands eat the bread
KJV: the Pharisees  and  scribes  asked  him,  walk  not  disciples  according  to the tradition  of the elders,  but  eat  bread  hands? 

Mark 7:16
Literal: If anyone has ears to hear let him hear
KJV: have  ears  to hear, 

Mark 8:1
Literal: In those - days again great [the] crowd being and not having what they might eat having called to [Him] the disciples He says to them
KJV: In  those  days  the multitude  and  having  nothing  to eat,  called  his  disciples  unto him, and saith  unto them, 

Mark 8:2
Literal: I am moved with compassion upon the crowd because already days three they continue with Me and nothing have that they might eat
KJV: I have compassion  on  the multitude,  because  now  been  three  days,  and  have  nothing  to eat: 

Mark 8:12
Literal: And having sighed deeply in the spirit of Him He says Why the generation this seeks a sign Truly I say to you if there will be given to the generation this a sign
KJV: And  he sighed deeply  in his  spirit,  and saith,  Why  this  generation  a sign?  verily  I say  There shall no  sign  be given  generation. 

Mark 8:17
Literal: And having known [it] He says to them Why reason you because loaves not you have Not yet do you perceive nor understand Hardened do you have the heart of you
KJV: And  knew  it, he saith  unto them,  Why  reason ye,  because  ye have  no  bread?  perceive ye  not yet,  neither  understand?  have ye  heart  hardened? 

Mark 8:26
Literal: And He sent him to [the] home of him saying Not into the village may you enter nor may tell [it] to anyone in the village
KJV: And  him  away  to  his  house,  saying,  Neither  go  into  the town,  nor  tell  in  the town. 

Mark 8:27
Literal: And went forth - Jesus the disciples of Him into the villages of Caesarea - Philippi on the way He was questioning the disciples saying to them Whom Me do pronounce - men to be
KJV: And  Jesus  went out,  and  his  disciples,  into  the towns  of Caesarea  Philippi:  and  by  the way  he asked  his  disciples,  saying  unto them,  Whom  men  say 

Mark 8:29
Literal: And He was questioning them You however whom Me do pronounce to be Answering - Peter says to Him You are the Christ
KJV: And  he  saith  unto them,  But  whom  say  And  Peter  answereth  and saith  unto him,  Thou  the Christ. 

Mark 8:36
Literal: What for does it profit a man to gain the world whole and to lose the soul of him
KJV: For  what  shall it profit  a man,  he shall gain  the whole  world,  and  lose  his own  soul? 

Mark 8:37
Literal: What for shall give a man [as] an exchange for the soul of him
KJV: what  a man  give  in exchange  for his  soul? 

Mark 9:6
Literal: Not for he knew what he should say terrified they were
KJV: For  he wist  not  what  for  afraid. 

Mark 9:10
Literal: And that saying they kept among themselves questioning what it is - out from the dead to rise
KJV: And  they kept  that saying  with  themselves,  questioning one with another  what  the rising  from  the dead 

Mark 9:16
Literal: And He asked them What are you disputing with them
KJV: And  he asked  What  question ye  with  them? 

Mark 9:33
Literal: And they came to Capernaum in the house having been He was asking them What on way were you discussing
KJV: And  he came  to  Capernaum:  and  being  in  the house  he asked  them,  What  was it that ye disputed  by  the way? 

Mark 9:34
Literal: - And they were silent with one another for they had been discussing along the road which [was] greatest
KJV: But  they held their peace:  for  by  the way  they had disputed  among  themselves,  who 

Mark 9:50
Literal: Good [is] the salt if however unsalty becomes with what it will you season Have in yourselves salt and be at peace one another
KJV: Salt  is good:  but  if  the salt  have lost  his saltness,  wherewith  will ye season  it?  Have  salt  in  yourselves,  and  have peace  with  another. 

Mark 10:3
Literal: - And He answering said to them What you did command Moses
KJV: And  he answered  and said  unto them,  What  did Moses  command 

Mark 10:17
Literal: And going forth of Him on [the] journey having run up one having knelt down to Him was asking Him Teacher good what shall I do that life eternal I might inherit
KJV: And  when he was gone forth  into  the way,  one  running,  and  kneeled  to him,  and asked  him,  Good  Master,  what  shall I do  that  I may inherit  eternal  life? 

Mark 10:18
Literal: - And Jesus said to him Why Me call you good No one [is] good if not alone God
KJV: And  Jesus  said  unto him,  Why  callest thou  good?  there is none  good  one,  that is, God. 

Mark 10:26
Literal: - And exceedingly they were astonished saying among themselves Then who is able to be saved
KJV: And  they were astonished  out of measure,  saying  among  themselves,  Who  then can  be saved? 

Mark 10:36
Literal: - And He said to them What do you desire Me to do for you
KJV: And  he said  unto them,  What  would  should do 

Mark 10:38
Literal: - And Jesus said to them Not you know what you ask Are you able to drink the cup which I drink and baptism am baptized to be baptized [with]
KJV: But  Jesus  said  unto them,  Ye know  not  what  ye ask:  can ye  drink  of the cup  that  drink of?  be baptized  with the baptism  that  am baptized with? 

Mark 10:51
Literal: And answering him - Jesus says What to you do you desire I should do And the blind [man] said to Him Rabboni that I may receive sight
KJV: And  Jesus  answered  unto him,  What  wilt  thou that I should do  The blind man  said  unto him,  Lord,  that  I might receive my sight. 

Mark 11:3
Literal: And if anyone to you says Why are you doing this say Because the Lord of it need has soon it He will send back here
KJV: And  if  any man  say  Why  do ye  say ye  that  the Lord  hath  need  of him;  and  straightway  he will send  him  hither. 

Mark 11:5
Literal: And some of those there standing were saying to them What are you doing untying the colt
KJV: And  certain of them  that stood  there  unto them,  What  do ye,  loosing  the colt? 

Mark 11:28
Literal: And they were saying to Him By what authority these things are You doing Or who You gave the authority this that You should do
KJV: And  unto him,  By  what  authority  doest thou  and  who  gave  authority  to  do 

Mark 11:31
Literal: And they began reasoning with themselves saying What should we say If we should say From heaven He will say Because of why then not did you believe him
KJV: And  with  themselves,  saying,  If  we shall say,  From  heaven;  he will say,  then  not  believe  him? 

Mark 12:9
Literal: What therefore will do the master of the vineyard He will come and will destroy the farmers will give the vineyard to others
KJV: What  therefore  the lord  of the vineyard  do?  he will come  and  destroy  the husbandmen,  and  will give  the vineyard  unto others. 

Mark 12:15
Literal: - And knowing of them the hypocrisy He said to them Why Me do you test Bring Me a denarius that I might see [it]
KJV: But  he, knowing  their  hypocrisy,  said  unto them,  Why  tempt ye  bring  a penny,  that  I may see 

Mark 12:16
Literal: - And they brought [it] And He says to them Whose [is] the likeness this inscription they said to Him Caesar’s
KJV: And  they brought  it. And  he saith  unto them,  Whose  is this  image  and  superscription?  And  they said  unto him,  Caesar's. 

Mark 12:23
Literal: In the resurrection when they rise of which of them will she be wife - For the seven had her as wife
KJV: In  the resurrection  when  they shall rise,  whose  wife  of them?  for  the seven  had  her  to wife. 

Mark 13:4
Literal: Tell us when these things will be And what [will be] the sign when are going to be accomplished all
KJV: Tell  when  and  what  shall be the sign  when  all  shall  be fulfilled? 

Mark 13:11
Literal: And when they might lead away you delivering [you] up not be anxious beforehand what you should say but whatever if might be given to you in that - hour that speak not for are you those speaking but the Spirit - Holy
KJV: when  they shall lead  up,  no  thought beforehand  what  ye shall speak,  but  whatsoever  shall be  given  in  that  hour,  speak  ye: for  not  that speak,  but  the Holy  Ghost. 

Mark 14:4
Literal: Were now some indignant within themselves To what the waste this of the fragrant oil has been made
KJV: And  some  that had indignation  within  themselves,  Why  this  waste  of the ointment  made? 

Mark 14:6
Literal: - And Jesus said Leave alone her why to her trouble do you cause A good work she did toward Me
KJV: And  Jesus  said,  her  alone;  why  trouble ye  her?  she hath wrought  a good  work 

Mark 14:36
Literal: And He was saying Abba - Father all things [are] possible to You take away the cup this from Me but not what I will but You
KJV: And  Abba,  Father,  all things  are possible  take away  cup  from  nevertheless  not  what  will,  but  what  thou 

Mark 14:40
Literal: And again having returned he found them sleeping Were for of them the eyes heavy not they knew what they should answer Him
KJV: And  he found  them  asleep  again,  (for  their  eyes  neither  wist they  what  to answer  him. 

Mark 14:60
Literal: And having stood up the high priest in the midst he questioned - Jesus saying Not answer You nothing What [is it] these You testify against
KJV: And  the high priest  stood up  in  the midst,  and asked  Jesus,  saying,  Answerest  thou  nothing?  what  is it which these  witness 

Mark 14:63
Literal: - And the high priest having torn the garments of him says What any more need have we of witnesses
KJV: Then  the high priest  rent  his  clothes,  and saith,  What  need  we  any further  witnesses? 

Mark 14:64
Literal: You heard the blasphemy What to you does it appear - And all condemned Him deserving to be of death
KJV: Ye have heard  the blasphemy:  what  think  And  they all  condemned  him  guilty  of death. 

Mark 14:68
Literal: - But he denied [it] saying Neither I know nor even understand you what say And he went forth out into the porch and the rooster crowed
KJV: But  he denied,  saying,  I know  understand I  what  thou  sayest.  And  he went  out  into  the porch;  and  the cock  crew. 

Mark 15:12
Literal: - And Pilate again answering was saying to them What then do you wish [that] I should do to Him you call the King of the Jews
KJV: And  Pilate  answered  and said  again  unto them,  What  will ye  then  that I shall do  unto him whom  ye call  the King  of the Jews? 

Mark 15:14
Literal: - And Pilate was saying to them What indeed did He commit evil - But much more they shouted Crucify Him
KJV: Then  Pilate  unto them,  Why,  what  evil  hath he done?  And  they cried out  Crucify  him. 

Mark 15:24
Literal: And having crucified Him also they divided the garments of Him casting lots for them who what should take
KJV: And  when they had crucified  him,  they parted  his  garments,  casting  lots  upon  them,  what  should take. 

Mark 15:34
Literal: And at the ninth hour cried out - Jesus in a voice loud Eloi lema sabachthani Which is translated - God of Me to why have You forsaken Me
KJV: And  at the ninth  hour  Jesus  cried  with a loud  voice,  Eloi,  lama  sabachthani?  which  being interpreted,  God,  why  hast  thou forsaken 

Mark 16:3
Literal: And they were saying among themselves Who will roll away for us the stone from the door of the tomb
KJV: And  among  themselves,  Who  away  the stone  from  the door  of the sepulchre? 

Luke 1:18
Literal: And said Zechariah to the angel By what will I know this I for am an old man the wife of me is advanced in the years of her
KJV: And  Zacharias  said  unto  the angel,  Whereby  shall I know  for  am  an old man,  and  wife  well stricken  in  years. 

Luke 1:62
Literal: They were making signs then to the father of him the what - he might wish to be called him
KJV: And  they made signs  to his  father,  how  he would have  him  called. 

Luke 1:66
Literal: And laid [them] up all those having heard in the heart of them saying What then the child this will be for [the] hand of [the] Lord was with him
KJV: And  all  they that heard  them laid them up  in  their  hearts,  saying,  What  manner  of child  And  the hand  of the Lord  with  him. 

Luke 2:48
Literal: And having seen Him they were astonished said to the mother of Him Child why have You done to us thus Behold the father of You and I distressing were seeking You
KJV: And  him,  they were amazed:  and  his  mother  said  unto  him,  Son,  why  thus  dealt  behold,  father  and I  have sought  sorrowing. 

Luke 2:49
Literal: And He said to them Why [is it] that you were seeking Me Not knew you in the [house] of the Father of Me it behooves to be
KJV: And  he said  unto  them,  How  is it that  ye sought  wist ye  not  that  must  about  Father's business? 

Luke 3:7
Literal: He was saying therefore to the coming out crowds to be baptized by him Offspring of vipers who forewarned you to flee from the coming wrath
KJV: Then  he to the multitude  that came forth  to be baptized  of  him,  O generation  of vipers,  who  hath warned  to flee  from  the wrath  to come? 

Luke 3:10
Literal: And were asking him the crowds saying What then shall we do
KJV: And  the people  asked  him,  saying,  What  shall we do  then? 

Luke 3:12
Literal: Came then also tax collectors to be baptized and they said to him Teacher what shall we do
KJV: Then  came  also  publicans  to be baptized,  and  said  unto  him,  Master,  what  shall we do? 

Luke 3:14
Literal: Were asking then him also those being soldiers saying What shall do we And he said to them No one extort nor accuse falsely be content with the wages of you
KJV: And  the soldiers  likewise  demanded  of him,  saying,  And  what  do?  And  he said  them,  Do violence  to no man,  neither  accuse any falsely;  and  be content  wages. 

Luke 4:34
Literal: Ha What to us and to You Jesus of Nazareth Are You come to destroy us I know You who are the Holy [One] - of God
KJV: Let us alone;  what  thou Jesus  of Nazareth?  art thou come  to destroy  I know  who  the Holy One  of God. 

Luke 4:36
Literal: And came astonishment upon all they were speaking to one another saying What - word [is] this that with authority power He commands the unclean spirits they come out
KJV: And  they were  all  amazed,  and  spake  among  themselves,  saying,  What  a word  is this!  for  with  authority  and  power  he commandeth  the unclean  spirits,  and  they come out. 

Luke 5:21
Literal: And began to reason the scribes Pharisees saying Who is this who speaks blasphemies is able sins to forgive if not alone - God
KJV: And  the scribes  and  the Pharisees  began  to reason,  saying,  Who  this  which  speaketh  blasphemies?  Who  can  forgive  sins,  God  alone? 

Luke 5:22
Literal: Having known now - Jesus the reasonings of them answering He said to them Why reason you in the hearts of you
KJV: But  when Jesus  perceived  their  thoughts,  he answering  said  unto  them,  What  reason ye  in  hearts? 

Luke 5:23
Literal: Which is easier to say Have been forgiven you the sins of you or Arise and walk
KJV: Whether  easier,  to say,  sins  be forgiven  or  to say,  Rise up  and  walk? 

Luke 5:30
Literal: And were grumbling the Pharisees scribes of them at the disciples of Him saying Because of why with the tax collectors sinners do you eat drink
KJV: But  their  scribes  and  Pharisees  murmured  against  his  disciples,  saying,  do ye eat  and  drink  with  publicans  and  sinners? 

Luke 6:2
Literal: Some however of the Pharisees said Why do you that which not it is lawful [on] the Sabbaths
KJV: And  certain  of the Pharisees  said  Why  do ye  that which  not  lawful  to do  the sabbath days? 

Luke 6:11
Literal: They themselves then were filled with rage and were discussing with one another what - they might do - to Jesus
KJV: And  they  were filled  with madness;  and  communed  one with another  what  they might do  to Jesus. 

Luke 6:41
Literal: Why now look you at the splinter that [is] in the eye of the brother of you - and the beam that [is] own not notice
KJV: And  why  beholdest thou  the mote  that is in  brother's  eye,  but  perceivest  not  the beam  that is in  thine own  eye? 

Luke 6:46
Literal: Why now Me do you call Lord and not do what I say
KJV: And  why  call ye  Lord,  and  do  not  the things which  I say? 

Luke 6:47
Literal: Everyone who is coming to Me and hearing of Me the words doing them I will show you whom he is like
KJV: Whosoever  cometh  to  and  heareth  sayings,  and  doeth  them,  I will shew  to whom  like: 

Luke 7:24
Literal: Having departed then the messengers of John He began to speak to the crowds concerning John What have you gone out into the wilderness to see A reed by [the] wind shaken
KJV: And  when the messengers  of John  were departed,  he began  to speak  unto  the people  concerning  John,  What  went ye out  into  the wilderness  for to see?  A reed  shaken  with  the wind? 

Luke 7:25
Literal: But what have you gone out to see A man in fine clothing arrayed Behold those clothing splendid and in luxury living the palaces are
KJV: But  what  went ye out  A man  clothed  in  soft  raiment?  Behold,  they which are  gorgeously  apparelled,  and  live  delicately,  in 

Luke 7:26
Literal: But what have you gone out to see A prophet Yes I say to you and [one] more excellent than a prophet
KJV: But  what  went ye out  A prophet?  Yea,  I say  and  than a prophet. 

Luke 7:31
Literal: To what therefore will I liken the men of the generation this And are they like
KJV: Whereunto  then  shall I liken  the men  generation?  and  to what  like? 

Luke 7:39
Literal: Having seen now the Pharisee the [one] having invited Him he spoke within himself saying This if He were a a prophet would have known - who and what the woman [is] who touches Him for a sinner she is
KJV: Now  when the Pharisee  which  had bidden  him  it, he spake  within  himself,  saying,  This man,  if  a prophet,  would have known  who  and  what manner  of woman  this is that  toucheth  him:  for  a sinner. 

Luke 7:42
Literal: Nothing having they to pay both he forgave Which therefore of them more will love him
KJV: when they  had  nothing  to pay,  he frankly forgave  them both.  therefore,  which  of them  will love  him  most? 

Luke 7:49
Literal: And began those reclining to say within themselves Who this is who even sins forgives
KJV: And  they that sat at meat with him  began  to say  within  themselves,  Who  this  that  forgiveth  sins  also? 

Luke 8:9
Literal: Were asking then Him the disciples of Him What this means the parable
KJV: And  his  disciples  asked  him,  What  this  parable 

Luke 8:25
Literal: He said then to them Where is the faith of you Having been afraid they marveled saying to one another Who then this is that even the winds He commands and the water they obey Him
KJV: And  he said  unto them,  Where  faith?  And  they being afraid  wondered,  saying  one to another,  What manner of man  this!  for  he commandeth  even  the winds  and  water,  and  they obey  him. 

Luke 8:28
Literal: Having seen then - Jesus having cried out he fell down before Him and in a voice loud said What to me to You Jesus Son - of God the Most High I implore of You not me You might torment
KJV: When  Jesus,  he cried out,  and  fell down before  him,  and  with a loud  voice  said,  What  to do with  Jesus,  thou Son  of God  most high?  I beseech  torment  not. 

Luke 8:30
Literal: Asked now him - Jesus What your name is And he said Legion because were entered demons many into him
KJV: And  Jesus  asked  him,  What  name?  And  he said,  Legion:  because  many  devils  were entered  into  him. 

Luke 8:45
Literal: And said - Jesus Who [is] the [one] having touched Me Were denying [it] however all Peter Master the people surround You press in And you say Who has touched me
KJV: And  Jesus  said,  Who  touched  When  all  denied,  Peter  and  said,  Master,  the multitude  throng  and  press  thee, and  sayest  thou, Who  touched 

Luke 9:9
Literal: Said then - Herod John I beheaded who however is this concerning whom I hear such things And he was seeking to see Him
KJV: And  Herod  said,  John  beheaded:  but  who  this,  of  whom  hear  such things?  And  he desired  him. 

Luke 9:18
Literal: And it came to pass as - was He praying in solitary were with Him the disciples He questioned them saying Whom Me the crowds do pronounce to be
KJV: And  it came to pass,  as  praying,  his  disciples  were with  him:  and  he asked  them,  saying,  Whom  say  the people 

Luke 9:20
Literal: He said then to them You however whom Me do pronounce to be Peter answering said The Christ - of God
KJV: He said  unto them,  But  whom  say  Peter  answering  said,  The Christ  of God. 

Luke 9:25
Literal: What for is profited a man having gained the world whole himself now having destroyed or having suffered the loss of
KJV: For  what  a man  advantaged,  if he gain  the whole  world,  and  lose  himself,  or  be cast away? 

Luke 9:46
Literal: Came up then an argument among them this who - might be greatest of them
KJV: Then  there arose  a reasoning  among  them,  which  of them 

Luke 10:22
Literal: All things to Me have been delivered by the Father of Me And no one knows who is the Son if not Father Father to whom if might resolve to reveal [Him]
KJV: All things  are delivered  of  Father:  and  no man  knoweth  who  the Son  the Father;  and  who  the Father  the Son,  and  he to whom  the Son  will  reveal 

Luke 10:25
Literal: And behold a lawyer certain stood up testing Him saying Teacher what having done life eternal will I inherit
KJV: And,  behold,  a certain  lawyer  stood up,  and  tempted  him,  saying,  Master,  what  shall I do  to inherit  eternal  life? 

Luke 10:26
Literal: - And He said to him In the law what has been written How read you
KJV: He said  unto  him,  What  is written  in  the law?  how  readest thou? 

Luke 10:29
Literal: - But desiring to justify himself he said to - Jesus And who is my neighbor
KJV: But  he, willing  to justify  himself,  said  unto  Jesus,  And  who  neighbour? 

Luke 10:36
Literal: Which of these - three a neighbor seems to you to have been of the [one] having fallen among the robbers
KJV: Which  three,  thinkest  was  neighbour  unto him that fell  among  the thieves? 

Luke 11:5
Literal: And He said to them Who among you will have a friend will go him at midnight say to him Friend lend me three loaves
KJV: And  he said  unto  them,  Which  of  shall have  a friend,  and  shall go  unto  him  at midnight,  and  say  unto him,  Friend,  lend  three  loaves; 

Luke 11:11
Literal: Which now of you who [is] a father will ask for the son a fish and instead of a fish a serpent to him will he give
KJV: If  a son  shall ask  that is a father,  will he give  him  if he ask a fish,  for  a fish  give  him  a serpent? 

Luke 11:19
Literal: If now I by Beelzebul cast out the demons the sons of you whom do they cast out On account of this they judges will be
KJV: And  if  by  Beelzebub  cast out  devils,  by  whom  sons  cast them out?  therefore  shall they  judges. 

Luke 12:5
Literal: I will show however you whom you should fear Fear the [One who] after the killing has authority to cast into - hell Yes I say to you Him
KJV: But  I will forewarn  whom  ye shall fear:  him, which after  he hath killed  hath  power  to cast  into  hell;  yea,  I say  Fear 

Luke 12:11
Literal: When then they bring you before the synagogues and rulers authorities not be anxious how or what you shall reply in defense you should say
KJV: And  when  unto  the synagogues,  and  unto magistrates,  and  powers,  ye no  thought  how  or  what thing  ye shall answer,  or  what  ye shall say: 

Luke 12:14
Literal: - And He said to him Man who Me appointed a judge or partitioner over you
KJV: And  he said  unto him,  Man,  who  made  or  a divider  over 

Luke 12:17
Literal: And he was reasoning within himself saying What shall I do for not I have where I will store up the fruits of me
KJV: And  he thought  within  himself,  saying,  What  shall I do,  because  I have  no  room where  to bestow  fruits? 

Luke 12:20
Literal: Said then to him - God Fool This - night the soul of you is required of you what now you did prepare to whom will [it] be
KJV: But  God  said  unto him,  Thou fool,  night  soul  shall be required  of  then  whose  which  thou hast provided? 

Luke 12:22
Literal: He said then to the disciples of Him Because of this I say to you not be anxious for the life what you should eat nor for the body of you you should put on
KJV: And  he said  unto  his  disciples,  Therefore  I say  no  thought  life,  what  ye shall eat;  neither  for the body,  what  ye shall put on. 

Luke 12:25
Literal: Which now of you being anxious is able to the lifespan of him to add one hour
KJV: And  which  of  with taking thought  can  add  to  his  stature  cubit? 

Luke 12:26
Literal: If then not even [the] least you are able [to do] why about the rest are you anxious
KJV: If  ye then  able to do  that thing which is least,  why  take ye thought  for  the rest? 

Luke 12:29
Literal: And you not seek what you might eat you might drink be in suspense
KJV: And  seek  not  what  ye shall eat,  what  ye shall drink,  neither  be ye of doubtful mind. 

Luke 12:42
Literal: And said the Lord Who then is faithful manager [and] the wise whom will set master over the care [of servants] of him - to give [them] in season the measure of food
KJV: the Lord  said,  Who  then  that faithful  and  wise  steward,  whom  his lord  shall make ruler  over  his  household,  to give  them their portion of meat  in  due season? 

Luke 12:49
Literal: Fire I came to cast upon the earth and how I wish if already it be kindled
KJV: I am come  to send  fire  the earth;  and  what  will I,  if  already  kindled? 

Luke 12:57
Literal: Why now even for yourselves not judge you what [is] right
KJV: Yea,  and why  even  of  yourselves  judge ye  not  what is right? 

Luke 13:7
Literal: He said then to the vinedresser Behold three years throughout these I come seeking fruit on the fig tree this and not do find [any] Cut down therefore it that why even the ground should it use up
KJV: Then  said he  unto  the dresser of his vineyard,  Behold,  these three  years  I come  seeking  fruit  on  fig tree,  and  find  none:  it  down;  cumbereth  it  the ground? 

Luke 13:18
Literal: He was saying then To what like is the kingdom - of God And shall I liken it
KJV: Unto what  the kingdom  of God  like?  and  whereunto  shall I resemble  it? 

Luke 13:20
Literal: And again He said To what shall I liken the kingdom - of God
KJV: And  again  he said,  Whereunto  shall I liken  the kingdom  of God? 

Luke 14:5
Literal: And to them He said Which of you a son or an ox into a pit will fall also not immediately he will pull up him on day the Sabbath
KJV: And  them,  saying,  Which  or  an ox  into  a pit,  and  not  straightway  him  out  on  the sabbath  day? 

Luke 14:28
Literal: Which for of you desiring a tower to build not first having sat down counts the cost whether he has for [its] completion
KJV: For  which  of  intending  to build  a tower,  not  down  first,  and counteth  the cost,  whether  he have  finish 

Luke 14:31
Literal: Or what king proceeding with another king to engage in war not having sat down first will take counsel whether able he is with ten thousand to meet the [one] with twenty thousand coming against him
KJV: Or  what  king,  going  to make  war  against  another  king,  not  down  first,  and consulteth  whether  able  with  ten  thousand  him that cometh  against  him  with  twenty  thousand? 

Luke 14:34
Literal: Good [is] therefore the salt if however even becomes tasteless with what will it be seasoned
KJV: Salt  is good:  but  if  the salt  have lost his savour,  wherewith  shall it be seasoned? 

Luke 15:4
Literal: What man of you having a hundred sheep and having lost them one not leaves the ninety nine in the open field goes after the [one] having been lost until he finds it
KJV: What  man  of  having  an hundred  sheep,  if  he lose  one  of  them,  not  leave  the ninety and nine  in  the wilderness,  and  go  after  that which is lost,  until  he find  it? 

Luke 15:8
Literal: Or what woman drachmas having ten if she should lose drachma one not lights a lamp and sweeps the house seeks carefully until it she finds
KJV: Either  what  woman  having  ten  pieces of silver,  if  she lose  piece,  doth not  light  a candle,  and  sweep  the house,  and  seek  diligently  till  she find 

Luke 15:26
Literal: And having called near one of the servants he began inquiring what - might be these things
KJV: And  he called  one  of the servants,  and asked  what 

Luke 16:2
Literal: And having called him he said to him What [is] this I hear concerning you Give the account of the stewardship of you not for you are able any longer to manage
KJV: And  he called  him,  and said  unto him,  How  is it that I hear  of  give  an account  stewardship;  for  thou mayest be  no  longer  steward. 

Luke 16:3
Literal: Said then within himself the manager What shall I do for master of me is taking away the management from me To dig not I am able to beg I am ashamed
KJV: Then  the steward  said  within  himself,  What  shall I do?  for  lord  taketh away  from  the stewardship:  I cannot  dig;  to beg  I am ashamed. 

Luke 16:4
Literal: I know what I will do so that when I shall have been removed from the management they might receive me into the homes of them
KJV: I am resolved  what  to do,  that,  when  I am put out  of the stewardship,  they may receive  into  houses. 

Luke 16:11
Literal: If therefore in the unrighteous wealth faithful not you have been the true [riches] who to you will entrust
KJV: If  therefore  not  been  faithful  in  the unrighteous  mammon,  who  trust  the true 

Luke 16:12
Literal: And if in that which [is] of another faithful not you have been that which [is] yours who will give to you
KJV: And  if  not  been  faithful  in  that which is another man's,  who  shall give  that which is your own? 

Luke 17:7
Literal: Which now of you a servant having plowing or shepherding the [one] having come in out of the field will say to him Immediately having come recline
KJV: But  which  of  having  a servant  plowing  or  feeding cattle,  will say  unto him  by and by,  when he is come  from  the field,  Go  and sit down to meat? 

Luke 17:8
Literal: But not will he say to him Prepare what I may eat and having girded yourself about serve me while I eat drink after these things shall eat drink you
KJV: And  will not  rather say  unto him,  Make ready  wherewith  I may sup,  and  gird thyself,  and serve  till  I have eaten  and  drunken;  and  afterward  thou  shalt eat  and  drink? 

Luke 18:6
Literal: Said then the Lord Hear what judge - unrighteous says
KJV: And  the Lord  said,  Hear  what  the unjust  judge  saith. 

Luke 18:18
Literal: And asked a certain Him ruler saying Teacher good what having done life eternal will I inherit
KJV: And  a certain  ruler  asked  him,  saying,  Good  Master,  what  shall I do  to inherit  eternal  life? 

Luke 18:19
Literal: Said then to him - Jesus Why Me call you good No one [is] good if not alone God
KJV: And  Jesus  said  unto him,  Why  callest thou  good?  none  is good,  one,  that is, God. 

Luke 18:26
Literal: Said then those having heard Then who is able to be saved
KJV: And  they that heard  it said,  Who  then  can be  saved? 

Luke 18:36
Literal: Having heard now a crowd passing along he was asking what might be this
KJV: And  hearing  the multitude  pass by,  he asked  what 

Luke 18:41
Literal: What to you desire you I shall do - And he said Lord that I might receive sight
KJV: What  wilt thou  that I shall do  And  he said,  Lord,  that  I may receive my sight. 

Luke 19:3
Literal: And he was seeking to see - Jesus who He is not he was able because of the crowd because - in stature small he was
KJV: And  he sought  Jesus  who  and  could  not  for  the press,  because  little  of stature. 

Luke 19:15
Literal: And it came to pass on the returning of him having received the kingdom that he directed to be called to him the servants these to whom he had given the money in order that he might know each what had gained by trading
KJV: And  it came to pass,  that when  he  was returned,  having received  the kingdom,  then  he commanded  servants  to be called  unto him,  to whom  he had given  the money,  that  he might know  how much  had gained by trading. 

Luke 19:23
Literal: Then because of why not did you give of me the money to [the] bank and I having come with interest - it might have collected
KJV: then  not  thou  money  into  the bank,  that  at my coming  might  have required  mine own  with  usury? 

Luke 19:31
Literal: And if anyone you asks Because of why do you untie [it] thus will you say Because the Lord of it need has
KJV: And  if  any man  ask  do ye loose  him? thus  shall ye say  unto him,  Because  the Lord  hath  need  of him. 

Luke 19:33
Literal: On untying then of them the colt said the masters of it to them Why untie you
KJV: And  as they  were loosing  the colt,  the owners  thereof  said  unto  them,  Why  loose ye  the colt? 

Luke 19:48
Literal: And not they found - what they might do the people for all were hanging on His [words] listening
KJV: And  not  find  what  they might do:  for  all  the people  were very attentive  to hear  him. 

Luke 20:2
Literal: and spoke saying to Him Tell us by what authority these things You do or who is the [one] having given to You the authority this
KJV: And  spake  unto  him,  saying,  Tell  by  what  authority  doest thou  or  who  that gave  authority? 

Luke 20:5
Literal: - And they reasoned among themselves saying - If we should say From heaven He will say Because of why not did you believe him
KJV: And  they reasoned  with  themselves,  saying,  If  we shall say,  From  heaven;  he will say,  believed ye  him  not? 

Luke 20:13
Literal: Said then the master of the vineyard What shall I do I will send the son of me beloved perhaps him they will respect
KJV: Then  said  the lord  of the vineyard,  What  shall I do?  I will send  beloved  son:  it may be  they will reverence 

Luke 20:15
Literal: And having cast forth him outside the vineyard they killed [him] What therefore will do to them the master of the
KJV: So  they cast  him  out of  the vineyard,  and killed  him. What  therefore  the lord  of the vineyard  do  unto them? 

Luke 20:17
Literal: - But having looked at them He said What then is that has been written this [The] stone which rejected those building this has become into [the] head of [the] corner
KJV: And  he beheld  them,  and said,  What  then  that is written,  The stone  which  the builders  rejected,  the same  is become  the head  of  the corner? 

Luke 20:24
Literal: Show Me a denarius Of whom has it [the] image and inscription - And they said Caesar’s
KJV: a penny.  Whose  image  and  superscription  hath it?  and  said,  Caesar's. 

Luke 20:33
Literal: The woman therefore in the resurrection of which of them does she become wife - For the seven had her as wife
KJV: Therefore  in  the resurrection  whose  wife  of them  is she?  for  seven  had  her  to wife. 

Luke 21:7
Literal: They asked then Him saying Teacher when then these things will be and what [will be] the sign when are about to take place
KJV: And  they asked  him,  saying,  Master,  but  when  and  what  sign  will there be when  shall  come to pass? 

Luke 22:23
Literal: And they began to question among themselves - who then it might be of them who this is about to do
KJV: And  they  began  to enquire  among  themselves,  which  of  them  that should  do 

Luke 22:24
Literal: There was then also a dispute among them - which of them is thought to be [the] greatest
KJV: And  there was  also  a strife  among  them,  which  of them  should be accounted 

Luke 22:27
Literal: Who for [is] greater the [one] reclining or serving [Is] not I however in [the] midst of you am as
KJV: For  whether  he that sitteth at meat,  or  he that serveth?  is not  he that sitteth at meat?  but  am  among  as  he that serveth. 

Luke 22:46
Literal: and He said to them Why are you sleeping Having risen up pray that not you might enter into temptation
KJV: And  said  unto them,  Why  sleep ye?  rise  and pray,  ye enter  into  temptation. 

Luke 22:64
Literal: And having blindfolded Him they were striking his - face and they were questioning [Him] saying Prophesy who is the [one] having struck You
KJV: And  when they had blindfolded  him,  they struck  him  on the face,  and  asked  him,  saying,  Prophesy,  who  that smote 

Luke 22:71
Literal: - And they said What any more have we of witness need We ourselves for have heard [it] from the mouth of Him
KJV: And  they said,  What  need  we  any further  witness?  for  we ourselves  have heard  of  his own  mouth. 

Luke 23:22
Literal: - And a third [time] he said to them What for evil did commit this [man] No cause of death found I in Him Having chastised therefore Him I will release [Him]
KJV: And  he said  unto  them  the third time,  Why,  what  evil  he  done?  I have found  no  of death  in  him:  therefore  chastise  him,  and let him go. 

Luke 23:31
Literal: For if in the green tree these things they do the dry what might take place
KJV: For  if  they do  in  a green  tree,  what  shall be done  in  the dry? 

Luke 23:34
Literal: - And Jesus was saying Father forgive them not for they know what they do Dividing then the garments of Him they cast lots
KJV: Then  Jesus,  Father,  forgive  them;  for  they know  not  what  they do.  And  they parted  his  raiment,  and cast  lots. 

Luke 24:5
Literal: Terrified then having become of them and bowing the faces to the ground they said to them Why seek you the living among the dead
KJV: And  they  were  afraid,  and  bowed down  their faces  to  the earth,  they said  unto  them,  Why  seek ye  the living  among  the dead? 

Luke 24:17
Literal: He said then to them What - words [are] these that you exchange with one another walking And they stood still looking sad
KJV: And  he said  unto  them,  What  manner of communications  are these  that  ye have  one to  another,  as ye walk,  and  sad? 

Luke 24:38
Literal: And He said to them Why troubled are you through doubts do come up in the hearts of you
KJV: And  he said  unto them,  Why  troubled?  and  do thoughts  arise  in  hearts? 

John 1:19
Literal: And this is the testimony - of John when sent to him the Jews from Jerusalem priests Levites that they might ask him You who are
KJV: And  this  the record  of John,  when  the Jews  sent  priests  and  Levites  from  Jerusalem  to  ask  him,  Who  thou? 

John 1:21
Literal: And they asked him What then You Elijah are he says Not I am The Prophet you he answered No
KJV: And  they asked  him,  What  then?  thou  Elias?  And  he saith,  I am  not.  thou  that prophet?  And  he answered,  No. 

John 1:22
Literal: They said therefore to him Who are you That an answer we might give to those having sent us what say you about yourself
KJV: Then  said they  unto him,  Who  that  we may give  an answer  to them that sent  What  sayest thou  of  thyself? 

John 1:25
Literal: And they asked him said to him Why then baptize you if you not are the Christ nor Elijah Prophet
KJV: And  they asked  him,  and  said  unto him,  Why  baptizest thou  then,  if  thou  not  that Christ,  Elias,  that prophet? 

John 1:38
Literal: Having turned then - Jesus and having beheld them following He says to them What seek you - And they said to Him Rabbi which is to say being translated Teacher where are You staying
KJV: Then  Jesus  turned,  and  saw  them  following,  and saith  unto them,  What  seek ye?  They said  unto him,  Rabbi,  (which  is to say,  Master,)  where  dwellest thou? 

John 2:4
Literal: And says to her - Jesus What to Me to you woman Not yet is come the hour of Me
KJV: Jesus  saith  unto her,  Woman,  what  to do with  hour  not yet  come. 

John 2:18
Literal: Answered therefore the Jews and said to Him What sign show You to us that these things You do
KJV: Then  answered  the Jews  and  said  unto him,  What  sign  shewest thou  seeing that  thou doest 

John 2:25
Literal: and because no need He had that anyone should testify concerning the man He Himself for knew what was in the man
KJV: And  needed  not  that  any  should testify  of  man:  for  he  knew  what  in  man. 

John 4:10
Literal: Answered Jesus and said to her If you had known the gift - of God who it is - saying to you Give Me to drink you - would have asked Him He would have given - water living
KJV: Jesus  answered  and  said  unto her,  If  thou knewest  the gift  of God,  and  who  that saith  Give  to drink;  thou  wouldest  have asked  of him,  and  he would  have given  living  water. 

John 4:27
Literal: And upon this came the disciples of Him were amazed that with a woman He was speaking no one however said What seek You Or Why speak You with her
KJV: And  upon  came  his  disciples,  and  marvelled  that  he talked  with  the woman:  yet  no man  said,  What  seekest thou?  or,  Why  talkest thou  with  her? 

John 5:12
Literal: They asked therefore him Who is the man - having said to you Take up and walk
KJV: Then  asked they  him,  What  man  that which  said  Take up  and  walk? 

John 5:13
Literal: The [one] now having been healed not knew who it is - for Jesus had moved away a crowd being in the place
KJV: And  he that was healed  wist  not  who  for  Jesus  had conveyed himself away,  a multitude  in  that place. 

John 6:6
Literal: This now He was saying testing him He for knew what He was about to do
KJV: And  to prove  him:  for  he himself  knew  what  he would  do. 

John 6:9
Literal: Is a little boy here who has five loaves barley and two small fish but these what are for so many
KJV: lad  here,  which  hath  five  barley  loaves,  and  two  small fishes:  but  what  among  so many? 

John 6:28
Literal: They said therefore to Him What must we do that we may be doing the works - of God
KJV: Then  said they  unto  him,  What  shall we do,  that  we might work  the works  of God? 

John 6:30
Literal: They said therefore to Him What then do You [as a] sign that we may see and may believe You work do You perform
KJV: They said  therefore  unto him,  What  sign  shewest  thou  then,  that  and  believe  what  dost thou work? 

John 6:60
Literal: Many therefore having heard of the disciples of Him said Difficult is the word this who is able it to hear
KJV: Many  therefore  of  his  disciples,  when they had heard  this, said,  This  an hard  saying;  who  can  hear  it? 

John 6:64
Literal: But they are of you some who not believe Knew for from [the] beginning - Jesus who are those not believing and who it is who will betray Him
KJV: But  some  of  that  believe  not.  For  Jesus  knew  from  the beginning  who  that believed  not,  and  who  betray  him. 

John 6:68
Literal: Answered Him Simon Peter Lord to whom will we go [The] words of life eternal You have
KJV: Simon  Peter  answered  him,  Lord,  to  whom  shall we go?  thou hast  the words  of eternal  life. 

John 7:19
Literal: Not Moses has given to you the law and no one of you keeps Why Me do you seek to kill
KJV: not  Moses  give  the law,  and  yet none  of  keepeth  the law?  Why  go ye about  to kill 

John 7:20
Literal: Answered the crowd A demon You have who You seeks to kill
KJV: The people  answered  Thou hast  a devil:  who  goeth about  to kill 

John 7:36
Literal: What is the word this that He said You will seek Me and not will find Me Where am I you not are able to come
KJV: What  manner of saying  this  that  he said,  Ye shall seek  and  not  find  me: and  where  am,  cannot  come? 

John 7:45
Literal: Came therefore the officers to the chief priests and Pharisees said to them that Because of why not did you bring Him
KJV: Then  came  the officers  to  the chief priests  and  Pharisees;  and  they  said  unto them,  not  brought  him? 

John 7:51
Literal: Not the law of us does judge the man if it has heard first from him and known what he does
KJV: law  judge  any man,  it hear  him,  and  know  what  he doeth? 

John 8:5
Literal: In now the law Moses us commanded - such to be stoned You therefore what say You
KJV: Now  Moses  in  the law  commanded  that such  but  what  sayest  thou? 

John 8:25
Literal: They were saying therefore to Him You who are Said to them - Jesus From the beginning what also I am saying to you
KJV: Then  unto him,  Who  thou?  And  Jesus  saith  unto them,  the same that I said  from the beginning. 

John 8:43
Literal: Because of why the speech - My not do you understand Because you are able to hear the word - My
KJV: not  understand  my  speech?  even because  ye cannot  hear  my  word. 

John 8:46
Literal: Which of you convicts me concerning sin If [the] truth I speak because of why you not do believe Me
KJV: Which  of  convinceth  of  sin?  if  I say  the truth,  not  believe 

John 8:53
Literal: Not You greater than are the father of us Abraham who died And the prophets died Whom yourself make You
KJV: Art  thou  father  Abraham,  which  is dead?  and  the prophets  are dead:  whom  makest  thou  thyself? 

John 9:2
Literal: And asked Him the disciples of Him saying Rabbi who sinned this [man] or parents that blind he should be born
KJV: And  his  disciples  asked  him,  saying,  Master,  who  did sin,  this man,  or  his  parents,  that  he was born  blind? 

John 9:17
Literal: They say therefore to the blind [man] again What you say concerning Him for He opened of you the eyes - And he said - A prophet He is
KJV: They say  unto the blind man  again,  What  sayest  thou  of  him,  that  he hath opened  eyes?  He said,  a prophet. 

John 9:21
Literal: How however presently he sees not we know or who opened of him the eyes we know him ask age has He Concerning himself he will speak
KJV: But  by what means  now  seeth,  we know  not;  or  who  hath opened  his  eyes,  know  not:  he  is  of age;  ask  him:  shall speak  for 

John 9:26
Literal: They said therefore to him What did He to you How opened He of you the eyes
KJV: said they  to him  What  did he  how  opened he  eyes? 

John 9:27
Literal: He answered them I told you already and not you did listen Why again do you wish to hear Not also you do wish His disciples to become
KJV: He answered  them,  I have told  already,  and  not  hear:  wherefore  would  ye hear  it again?  will  also  be  his  disciples? 

John 9:36
Literal: Answered he and said who is He Lord that I may believe in Him
KJV: He  answered  and  said,  Who  Lord,  that  I might believe  on  him? 

John 10:6
Literal: This - allegory spoke to them - Jesus they however not knew what it was that He was saying
KJV: parable  spake  Jesus  unto them:  but  they  understood  not  what things  which  he spake  unto them.