Lexical Summary hos, hé, ho: who, which, that Original Word: ὅς, ἥ, ὅ Strong's Exhaustive Concordance one, other, some, that, what, whichIncluding feminine he (hay), and neuter ho (ho) probably a primary word (or perhaps a form of the article ho); the relatively (sometimes demonstrative) pronoun, who, which, what, that -- one, (an-, the) other, some, that, what, which, who(-m, -se), etc. See also hou. see GREEK ho see GREEK hou NAS Exhaustive Concordance Word Origina prim. pronoun Definition usually rel. who, which, that, also demonstrative this, that NASB Translation another* (8), any (1), because* (7), deeds* (1), just (1), just* (1), once* (1), one (11), one* (6), other (2), others* (2), same (2), since* (3), so (1), some (7), some* (8), someone (1), such (1), there (1), these (6), these things (3), thing (1), things (4), third (1), this (22), this is what (1), those whom (1), until* (1), what (101), what* (2), whatever (5), whatever* (28), when (9), when* (3), where (1), where* (2), which (404), while* (3), who (158), whoever (4), whoever* (51), whom (218), whomever* (6), whose (38), why* (3). Thayer's Greek Lexicon STRONGS NT 3739: ὅςὅς, ἡ, ὁ, the postpositive article, which has the force of: I. a demonstrative pronoun, this, that (Latinhic,haec,hoc; German emphaticder,die,das); in the N. T. only in the following instances: ὅς δέ, but he (German eraber), John 5:11 L Tr WH; (Mark 15:23 T Tr text WH; cf. Buttmann, § 126, 2); in distributions and distinctions: ὅς μέν ... ὅς δέ, this ... that, one ... another, the one ... the other, Matthew 21:35; Matthew 22:5 L T Tr WH; II. a relative pronoun who, which, what; 1. in the common construction, according to which the relative agrees as respects its gender with the noun or pronoun which is its antecedent, but as respects case is governed by its own verb, or by a substantive, or by a preposition: ὁ ἀστήρ ὅν εἶδον, Matthew 2:9; ὁ ... Ἰουδαῖος οὗ ὁ ἔπαινος κτλ., Romans 2:29; οὗτος περί οὗ ἐγώ ἀκούω τοιαῦτα, Luke 9:9; ἀπό τῆς ἡμέρας, ἀφ' ἧς, Acts 20:18; Θεός δἰ οὗ, ἐξ οὗ, 1 Corinthians 8:6, and numberless other examples it refers to a more remote noun in 1 Corinthians 1:8, where the antecedent of ὅς is not the nearest noun Ἰησοῦ Χριστοῦ, but τῷ Θεῷ in 4; yet cf. Winer's Grammar, 157 (149); as in this passage, so very often elsewhere the relative is the subject of its own clause: ἀνήρ ὅς etc. James 1:12; πᾶς ὅς, Luke 14:33; οὐδείς ὅς, Mark 10:29; Luke 18:29, and many other examples 2. in constructions peculiar in some respect; a. the gender of the relative is sometimes made to conform to that of the following noun: τῆς αὐλῆς, ὁ ἐστι πραιτώριον, Mark 15:16; λαμπάδες, ἅ εἰσί (L ἐστιν) τά πνεύματα, Revelation 4:5 (L T WH); σπέρματι, ὅς ἐστι Χριστός, Galatians 3:16; add, Ephesians 1:14 (L WH text Tr marginal reading ὁ); b. in constructions ad sensum (cf. Buttmann, § 143, 4); α. the plural of the relative is used after collective nouns in the singular (cf. Winers Grammar, § 21, 3; Buttmann, as above): πλῆθος πολύ, οἱ ἦλθον, Luke 6:17; πᾶν τό πρεσβυτέριον, παῥ ὧν, Acts 22:5; γενεάς, ἐν οἷς, Philippians 2:15. β. κατά πᾶσαν πόλιν, ἐν αἷς, Acts 15:36; ταύτην δευτέραν ὑμῖν γράφω ἐπιστολήν, ἐν αἷς (because the preceding context conveys the idea of two Epistles), 2 Peter 3:1. γ. the gender of the relative is conformed not to the grammatical but to the natural gender its antecedent (cf. Winers Grammar, § 21, 2; Buttmann, as above): παιδάριον ὅς, John 6:9 L T Tr WH; θηρίον ὅς, of Nero, as antichrist, Revelation 13:14 L T Tr WH; κεφαλή ὅς, of Christ, Colossians 2:19; (add μυστήριον ὅς etc. 1 Timothy 3:16 G L T Tr WH; cf. Buttmann, as above; Winer's Grammar, 588f (547)); σκεύη (of men) οὕς,Romans 9:24; ἔθνη οἱ, Acts 15:17; Acts 26:17; τέκνα, τεκνία οἱ, John 1:13; Galatians 4:19; 2 John 1:1 (Euripides, suppl. 12); τέκνον ὅς, Philemon 1:10. c. In attractions (Buttmann, § 143, 8; Winer's Grammar, §§ 24, 1; 66, 4ff); α. the accusative of the relative pronoun depending on a transitive, verb is changed by attraction into the oblique case of its antecedent: κτίσεως ἧς ἔκτισεν ὁ Θεός, Mark 13:19 (R G); τοῦ ῤήματος οὗ εἶπεν, Mark 14:72 (Rec.); add, John 4:14; John 7:31, 39 (but Tr marginal reading WH marginal reading ὁ); 3. The Neuter ὁ a. refers to nouns of the masculine and the feminine gender, and to plurals, when that which is denoted by these nouns is regarded as a thing (cf. Buttmann, § 129, 6): λεπτά δύο, ὁ ἐστι κοδράντης, Mark 12:42; ἀγάπην, ὁ ἐστι σύνδεσμος, Colossians 3:14 L T Tr WH; ἄρτους, ὁ etc. Matthew 12:4 L text T Tr WH. b. is used in the phrases (Buttmann, as above] — ὁ ἐστιν, which (term) signifies: Βοανεργές ὁ ἐστιν υἱοί βροντῆς, Mark 3:17; add, c. refers to a whole sentence (Buttmann, as above): τοῦτον ἀνέστησεν ὁ Θεός, οὗ ... μάρτυρες, Acts 2:32; Acts 3:15; περί οὗ ... ὁ λόγος, Hebrews 5:11; ὁ καί ἐποίησαν (and the like), Acts 11:30; Galatians 2:10; Colossians 1:29; ὁ (which thing viz. that I write a new commandment (cf. Buttmann, § 143, 3)) ἐστιν ἀληθές, 1 John 2:8; ὁ (namely, to have one's lot assigned in the lake of fire) ἐστιν ὁ θάνατος ὁ δεύτερος, Revelation 21:8. 4. By an idiom to be met with from Homer down, in the second of two coordinate clauses a pronoun of the third person takes the place of the relative (cf. Passow 2, p. 552b; (Liddell and Scott, under the word B. IV. 1); Buttmann, § 143, 6; (Winer's Grammar, 149 (141))): ὅς ἔσται ἐπί τοῦ δώματος καί τά σκεύη αὐτοῦ ἐν τῇ οἰκία μή καταβάτω, Luke 17:31; ἐξ οὗ τά πάντα καί ἡμεῖς εἰς αὐτόν, 1 Corinthians 8:6. 5. Sometimes, by a usage especially Hebraistic, an oblique case of the pronoun αὐτός is introduced into the relative clause redundantly; as, ἧς τό θυγάτριον αὐτῆς, Mark 7:25; see αὐτός, II. 5. 6. The relative pronoun very often so includes the demonstrative οὗτος or ἐκεῖνος that for the sake of perspicuity demons. pronoun must be in thought supplied, either in the clause preceding the relative clause or in that which follows it (Winers Grammar, § 23, 2; Buttmann, § 127, 5). The following examples may suffice: a. a demons. pronoun must be added in thought in the preceding clause: οἷς ἡτοίμασται, for τούτοις δοθήσεται, οἷς ἡτοίμασται, Matthew 20:23; δεῖξαι (namely, ταῦτα), ἅ δεῖ γενέσθαι, Revelation 1:1; Revelation 22:6; ᾧ for ἐκεῖνος ᾧ, Luke 7:43, 47; οὗ for τούτῳ οὗ, Romans 10:14; with the attraction of ὧν for τούτων ἅ, Luke 9:36; Romans 15:18; ὧν for ταῦτα ὧν, Matthew 6:8; with a preposition intervening, ἔμαθεν ἀφ' ὧν (for ἀπό τούτων ἅ) ἔπαθεν, Hebrews 5:8. b. a demons. pronoun must be supplied in the subsequent clause: Matthew 10:38; Mark 9:40; Luke 4:6; Luke 9:50; John 19:22; Romans 2:1, and often. 7. Sometimes the purpose and end is expressed in the form of a relative clause (cf. the Latinqui forutis): ἀποστέλλω ἄγγελον, ὅς (for which Lachmann in Matt. has καί) κατασκευάσει, who shall etc. equivalent to that he may etc., Matthew 11:10; Mark 1:2; Luke 7:27; (1 Corinthians 2:16); so also in Greek authors, cf. Passow, under the word, VIII. vol. 2, p. 553; (Liddell and Scott, under B. IV. 4); Matthiae, § 481, d.; (Kühner, § 563, 3 b.; Jelf, § 836, 4; Buttmann, § 139, 32); — or the cause: ὅν παραδέχεται, because he acknowledges him as his own, Hebrews 12:6; — or the relative stands where ὥστε might be used (cf. Matthiae, § 479 a.; Krüger, § 51, 13, 10; (Kühner, § 563, 3 e.); Passow, under the word, VIII. 2, ii., p. 553b; (Liddell and Scott, as above)): Luke 5:21; Luke 7:49. 8. For the interrogative τίς, τί, in indirect questions (cf. Ellendt, Lex. Sophocles 2:372; (cf. Buttmann, § 139, 58)): οὐκ ἔχω ὁ παραθήσω, Luke 11:6; by a later Greek usage, in a direct question (cf. Winers Grammar, § 24, 4; Buttmann, § 139, 59): ἐφ' ὁ (or Rec. ἐφ' ᾧ) πάρει, Matthew 26:50 (on which (and the more than doubtful use of ὅς in direct question) see ἐπί, B. 2 a. ζ῾., p. 233b and C. I. 2 g. γ. αα., p. 235^b). 9. Joined to a preposition it forms a periphrasis for a conjunction (Buttmann, 105 (92)): ἀνθ' ὧν, for ἀντί τούτων ὅτι — because, Luke 1:20; Luke 19:44; Acts 12:23; 2 Thessalonians 2:10; for which reason, wherefore, Luke 12:3 (see ἀντί, 2 d.); ἐφ' ᾧ,.for that, since (see ἐπί, B. 2 a. δ., p. 233^a); ἀφ' οὗ (from the time that), when, since, Luke 13:25; Luke 24:21 (see ἀπό, I. 4 b., p. 58{b}); ἄχρις οὗ, see ἄχρι, 1 d.; ἐξ οὗ, whence, Philippians 3:20 cf. Winers Grammar, § 21, 3; (Buttmann, § 143, 4 a.); ἕως οὗ, until (see ἕως, II. 1 b. α., p. 268{b}); also μέχρις οὗ, Mark 13:30; ἐν ᾧ, while, Mark 2:19; Luke 5:34; John 5:7; ἐν οἷς, meanwhile, Luke 12:1; (cf. ἐν, I. 8 e.). 10. With particles: ὅς ἄν and ὅς ἐάν, whosoever, if any one ever, see ἄν, II. 2 and ἐάν, II., p. 163{a}; οὗ ἐάν, wheresoever (whithersoever) with subjunctive, 1 Corinthians 16:6 (cf. Buttmann, 105 (92)). ὅς γέ, see γέ, 2. ὅς καί, who also, he who (cf. Klotz ad Devar. 2:2, p. 636): Mark 3:19; Luke 6:13; Luke 10:39 (here WH brackets ἡ); John 21:20; Acts 1:11; Acts 7:45; Acts 10:39 (Rec. omits καί); 11. The genitive οὗ, used absolutely (cf. Winers Grammar, 690 (549) note; Jelf, § 522, Obs. 1), becomes an adverb (first so in Attic writings, cf. Passow, II., p. 546a; (Meisterhans, § 50, 1)); a. where (Latinubi): Matthew 2:9; Matthew 18:20; Luke 4:16; Luke 23:53; Acts 1:13; Acts 12:12; Acts 16:13; Acts 20:6 (T Tr marginal reading ὅπου); b. when (like Latinubi equivalent toeotemporequo,quom): Romans 5:20 (Euripides, Iph. Taur. 320) (but others take οὗ in Romans, the passage cited locally). Biblical Function The relative pronoun joins a dependent clause to an antecedent, providing identity, explanation, or qualification. By linking persons, acts, and promises, it quietly undergirds some of Scripture’s richest theological statements and narrative transitions. Witness to the Son Statements that reveal Christ’s person and work frequently hinge on this pronoun: In these and similar verses (Philippians 2:6-11; 1 Timothy 3:16), the pronoun anchors confessional material that later shaped creeds and hymnody. Link Between Promise and Fulfillment Matthew’s infancy narrative repeatedly uses ὅς / ἥ to tie Jesus to prophetic expectation (Matthew 1:16, 23, 25; 2:9-23). Luke’s birth accounts do the same (Luke 1:73; 2:11, 25-32). Acts continues the thread: “This Jesus, whom God raised up, we are all witnesses” (Acts 2:32). The pronoun shows how God’s earlier word is realized in Christ and the church. Redemption in Christ In Pauline letters the expression “in whom” (ἐν ᾧ) draws believers into the benefits of union with Christ: Each instance grounds salvation and sanctification not in abstract principles but in the person “in whom” believers are found. Identity-Shaping Ethics Jesus’ kingdom teaching uses the pronoun to define true greatness and obedience: The apostolic letters echo the pattern: “Whoever destroys God’s temple, God will destroy him” (1 Corinthians 3:17); “Whoever confesses that Jesus is the Son of God, God abides in him” (1 John 4:15). Identity and conduct are inseparable. Universal Gospel Offer Romans 10:13 quotes Joel with the relative pronoun: “Everyone who calls on the name of the Lord will be saved.” The same construction appears in Revelation’s invitations (Revelation 22:17) and warnings (Revelation 21:8). The word simultaneously opens the door of mercy and delineates judgment. Church and Mission Acts links missionary episodes by means of ὅς: These references underscore continuity between Jesus’ ministry and the church’s witness, assuring believers of divine authorization and presence. Pastoral Comfort Texts of consolation often lean on the pronoun to ground hope in God’s character: Comfort flows from “who He is” and “what He has done.” Eschatological Assurance Revelation employs ὅς / ὅ to spotlight the Lamb “who was slain” (Revelation 5:6), the beast “whose fatal wound had been healed” (13:3), and saints “who keep the commandments of God and the faith of Jesus” (14:12). The pronoun fixes identities that remain unaltered amid cosmic upheaval. Historical and Ministry Significance 1. Creedal Formation – Early church confessions (e.g., the “who” hymn of 1 Timothy 3:16) provided liturgical scaffolding for later creeds. Selected Verse Gallery Matthew 10:32 – “Therefore everyone who confesses Me before men, I will also confess him before My Father in heaven.” John 6:37 – “All whom the Father gives Me will come to Me, and whoever comes to Me I will never drive away.” Ephesians 2:21-22 – “In Him the whole building is fitted together and grows into a holy temple in the Lord. And in Him you too are being built together into a dwelling place for God in His Spirit.” Hebrews 2:11 – “Both the One who sanctifies and those who are sanctified are of the same family. So He is not ashamed to call them brothers.” Revelation 1:5 – “To Him who loves us and has released us from our sins by His blood...” In every era the Spirit uses this small connective to bind believers to Christ, Scripture to Scripture, and promise to fulfillment, displaying the seamless unity of God’s self-revelation. Englishman's Concordance Matthew 1:16 RelPro-GFSGRK: Μαρίας ἐξ ἧς ἐγεννήθη Ἰησοῦς NAS: of Mary, by whom Jesus KJV: of Mary, of whom was born Jesus, INT: of Mary of whom was born Jesus Matthew 1:23 RelPro-NNS Matthew 1:25 RelPro-GMS Matthew 2:9 RelPro-AMS Matthew 2:16 RelPro-AMS Matthew 3:11 RelPro-GMS Matthew 3:12 RelPro-GMS Matthew 3:17 RelPro-DMS Matthew 5:19 RelPro-NMS Matthew 5:19 RelPro-NMS Matthew 5:21 RelPro-NMS Matthew 5:22 RelPro-NMS Matthew 5:22 RelPro-NMS Matthew 5:31 RelPro-NMS Matthew 5:32 RelPro-NMS Matthew 6:8 RelPro-GNP Matthew 7:2 RelPro-DNS Matthew 7:2 RelPro-DNS Matthew 7:9 RelPro-AMS Matthew 8:4 RelPro-ANS Matthew 10:11 RelPro-AFS Matthew 10:14 RelPro-NMS Matthew 10:26 RelPro-NNS Matthew 10:26 RelPro-NNS Matthew 10:27 RelPro-ANS Strong's Greek 3739 |
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