2 Corinthians 11:32 — Word Study
N1904ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με θέλων,
BSAInen [before all time, from the very first] DamascusDamaskos [the city of the Damascenes] theho governorethnarchēs△ [ethnarch, a ruler of a district] under AretasAretas△ [an Arabian king] theho kingbasileus was guardingphroureō▸ [guarded, kept watch over] theho citypolis [a town with walls] of the Damascenes△ [inhabitants of Damascus] to seizepiazō▸ [desirous of, wishing to, catch, take hold of] meegō wishingthelō▸
| Greek | English | Parsing |
|---|---|---|
| ἐν | In | Preposition |
| Δαμασκῷ | Damascus | Noun, dative, singular |
| ὁ | the | Article, nominative, singular |
| ἐθνάρχης | governor | Noun, nominative, singular |
| Ἁρέτα | under Aretas | Noun, genitive, singular |
| τοῦ | the | Article, genitive, singular |
| βασιλέως | king | Noun, genitive, singular |
| ἐφρούρει | was guarding | Verb, imperfect, active |
| τὴν | the | Article, accusative, singular |
| πόλιν | city | Noun, accusative, singular |
| Δαμασκηνῶν | of the Damascenes | |
| πιάσαι | to seize | Verb, aorist, active |
| με | me | Personal pronoun, first person, accusative |
| θέλων, | wishing | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In Damascus, the governor under King Aretas secured the city of the Damascenes in order to arrest me. |
| KJV | In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: |
| ASV | In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me: |
| YLT | In Damascus the ethnarch of Aretas the king was watching the city of the Damascenes, wishing to seize me, |
| WEB | In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me. |
| BBE | In Damascus, the ruler under Aretas the king kept watch over the town of the people of Damascus, in order to take me: |
Where they part company is Δαμασκῷ — see How Translations Differ.
The sentence is structured around a main clause with additional phrases providing context and purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁ
verbφρουρέω
The sentence as the grammar sees it Open the tree ›
3 of 14 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Corinthians 11:32
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense of His Apostleshipgenerated
2 Corinthians 11:32 describes how the governor of Damascus was actively watching the city to arrest Paul. This incident is part of a larger narrative where Paul lists the various hardships and dangers he faced for the sake of the Gospel, illustrating the challenges of his ministry and the opposition he encountered.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 11:26 | In my frequent journeys, I have been in danger from rivers and from bandits, in danger from my countrymen and from the Gentiles, in danger in the city and in the country, in danger on the sea and among false brothers, |
| 2 | Acts 9:24–25 | but Saul learned of their plot. Day and night they watched the city gates in order to kill him. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἐθνάρχης, ethnarchēsgenerated
The term ἐθνάρχης refers specifically to a governor or ruler of a district, derived from ἔθνος (nation) and ἄρχω (to rule). In this context, it indicates the authority of the governor over the city of Damascus, emphasizing the political structure of the region.
This word appears only once in the New Testament, highlighting the unique role of the governor in this specific narrative. The parsing indicates it is a singular masculine noun, suggesting a specific individual in power rather than a general term.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term is rendered as governor, which aligns with the KJV and ASV. These versions maintain the political title without introducing ambiguity.
The Young's Literal Translation opts for ethnarch, a less common term that emphasizes the specific role of the governor, while other translations like WEB and BBE also use guarded or kept watch over to describe the action taken by the governor.
Sentence Structuregenerated
The main verb of the sentence is ἐφρούρει, was guarding, which governs the overall action. The sentence contains several noun phrases and prepositional phrases that provide context and detail about the subject and the action.
The structure includes a subject noun phrase (ἐθνάρχης), a prepositional phrase indicating the authority under which he operates, and additional phrases that describe the city and the intent behind the guarding.
Septuagint Backgroundgenerated
Δαμασκός appears in the Septuagint as a translation for the Hebrew דַּמֶּשֶׂק, which also refers to the city of Damascus. This connection emphasizes the historical significance of the city in both the Old and New Testaments.
The term ἐθνάρχης does not have a direct equivalent in the Septuagint, indicating a specific role that emerged in the Hellenistic period, reflecting the governance structure of the time.
In plain words — the whole versegenerated
2 Corinthians 11:32 tells us that in Damascus, the governor under King Aretas was watching the city to arrest Paul. This shows the dangers Paul faced in his ministry and highlights the political tensions of the time.
Frequently Asked Questionsgenerated
Aretas was an Arabian king mentioned in this passage, indicating the political landscape during Paul's ministry.
It means that the governor was actively monitoring the city to prevent Paul's escape and to capture him, showing the seriousness of the threat against Paul.
The term 'ethnarch' specifically refers to a ruler of a district, emphasizing the local authority and governance structure in place at that time.
Paul's experiences highlight the challenges faced by early Christians and the lengths to which authorities would go to suppress their message.
Reflection Questionsgenerated
- In what ways have I faced opposition for my beliefs, similar to Paul?
- How can I be bold in sharing my faith despite potential risks?
- What does it mean to me that Paul endured such hardships for the Gospel?
- How can I support others who are facing persecution for their faith?
The early church on this verse — how the Fathers read it
Early church writers have commented on Paul's experiences, illustrating the challenges he faced and the significance of his ministry.
Likewise also, the renowned Paul having been oftentimes delivered up and brought in peril of death, having endured many evils, and making his boast in his numerous persecutions and afflictions, in the same city was also himself beheaded;Early Church Fathers on 2 Corinthians 11 →
The governor of Damascus, seeing that the Jews had set a trap for the apostle, wanted to bring this wicked scheme to pass by a wrongful use of his power.Early Church Fathers on 2 Corinthians 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Corinthians 11:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn Damascus the governor under Aretas the king,.... Aretas or Al-Hareth was a king of Arabia, of the family of the Gassanii; among whom were many of this name (r); and who for some hundreds of years
Read John Gill on 2 Corinthians 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: Governor - Greek, 'Ethnarch'-a commandant to whom pagan rulers gave authority
Read Robert Jamieson on 2 Corinthians 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 32,33. Luke hath shortly given us the history of this danger, . Soon after Paul was converted from the Jewish to the Christian religion, he, disputing with the Jews which dwelt at Damascus, confounded them by his arguments, proving Jesus was the Christ, as we read there, . This so enraged them, as that they sought to kill him, . And (as we learn from this text) to effect their design, they had by some acts or other brought over the governor to favour their design; which, governor was a substitute under Aretas the king, who was father-in-law to Herod; for (as Josephus tells us) Herod put away his wife, the daughter of this Aretas, when he took Herodias. The Jews had got this deputy…
Read Matthew Poole on 2 Corinthians 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments32 In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me: Ver. 32. In Damascus] The chief city of Syria, built (say some) in the place where the blood of Abel was spilt, and thence called Damesek, i.e. a bag of blood. Thither Paul marched with a bloody mind, but was miraculously converted, and so powerfully confounded his countrymen there, that they incensed the governor against him, to his great peril. That is the guise of godless persecutors, to attempt that against the truth by arms that they cannot effect by arguments. See Acts 9:23-24.
Read John Trapp on 2 Corinthians 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) In Damascus the governor under Aretas the king . . .—The question meets us at the outset whether the fact that follows is brought in as being the first instance of suffering endured for the sake of Christ, and therefore the natural opening to what was intended to have been a long, connected narrative of all such sufferings, or as being connected in some special manner with his “infirmities.”, On the whole, the evidence—especially the context of 2 Corinthians 11:30—seems in favour of the latter view, as far, at least, as the selection of the incident is concerned. There was, we can well imagine, an element of the ludicrous—something that gave occasion to jests and sneers—in the way in…
Read Charles John Ellicott on 2 Corinthians 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. In Damascus the governor under Aretas] For a description of Damascus see the note on "Acts 9:2". And for the transaction to which the apostle refers see Acts 9:23. As to King Aretas, there were three of this name. The first is mentioned 2 Maccab. v. 8. The second by Josephus, Antiq. l. xiii. c. 15, sec. 2; and l. xvi. c. 1, sec. 4. The third, who is the person supposed to be referred to here, was the father-in-law of Herod Antipas, of whom see the notes, "Acts 9:23", c. But it is a question of some importance, How could Damascus, a city of Syria, be under the government of an Arabian king? It may be accounted for thus: Herod Antipas, who married the daughter of Aretas, divorced…
Read AdamClarke on 2 Corinthians 11 →CambridgeThe Cambridge Bible for Schools and Colleges32. In Damascus] Cf. Acts 9:23-25.the governor] Literally, the Ethnarch (ruler of the nation—the title of an Oriental provincial governor. See 1Ma 14:47; 1Ma 15:1, &c.).under Aretas the king] Aretas (see Josephus’ Antiquities, xviii.) was the king of Arabia Petraea. His daughter had been divorced by Herod Antipas in order that he might marry Herodias, ‘his brother Philip’s wife’ (see Matthew 14:3-5). This and some disputes about the frontier led to war being proclaimed, and a battle was fought (a. d. 36) in which Herod’s army was entirely destroyed. It is thought by some that Aretas profited by this circumstance to seize on Damascus, and that it was just at this juncture (a. d. 37) that St…
Read Cambridge on 2 Corinthians 11 →Albert Barnes1798–1870Barnes' Notes on the BibleIn Damascus - This circumstance is mentioned as an additional trial. It is evidently mentioned as an instance of peril which had escaped his recollection in the rapid account of his dangers enumerated in the previous verses.
Read Albert Barnes on 2 Corinthians 11 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
In Damascus, the governor under King Aretas secured the city of the Damascenes in order to arrest me.
In Damascus the governor under King Aretas guarded the Damascenes’ city, desiring to arrest me.
In Damascus, the governor under King Aretas secured the city of the Damascenes wishing to arrest me.
In Damascus, the governor under King Aretas was guarding the city of Damascus in order to arrest me,
Tyndale line
In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:
In Damascus the governor under Aretas the king guarded the city of the Damascenes in order to take me:
In Damascus the governor under Aretas the king guarded the city of the Damascenes, in order to take me:
In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me:
In Damascus the gouernour of the people vnder King Aretas, layde watch in the citie of the Damascens, and would haue caught me.
Strictly literal
In Damascus the ethnarch of Aretas the king kept the city of the Damascenes shut up, wishing to take me;
In Damascus the ethnarch of Aretas the king was watching the city of the Damascenes, wishing to seize me,
In Damascus the governor [under] Aretas the king was watching the city of the Damascenes, wishing to seize me,
At Damascus, the governor under King Aretas was guarding the city of Damascus to arrest me.
From the Latin
At Damascus, the governor of the nation under Aretas the king, guarded the city of the Damascenes, to apprehend me.
Simplified
While I was in Damascus, the governor under King Aretas had the city guarded in order to capture me.
In Damascus, the ruler under Aretas the king kept watch over the town of the people of Damascus, in order to take me:
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Damasci præpositus gentis Aretæ regis custodiebat civitatem Damascenorum ut me comprehenderet :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܒܕܪܡܣܘܩ ܪܒ ܚܝܠܐ ܕܐܪܛܘܣ ܡܠܟܐ ܢܛܪ ܗܘܐ ܡܕܝܢܬܐ ܕܕܪܡܘܣܩܝܐ ܠܡܐܚܕܢܝ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με —
The standard critical text of the New Testament.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με —
The previous edition, still widely cited.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με —
The Society of Biblical Literature edition, freely licensed.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με —
The edition that turned scholarship toward the earliest manuscripts.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με —
An independent critical text built from the oldest witnesses then known.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν Δαμασκηνῶν πιάσαι με θέλων,
A recent critical edition following documentary evidence closely.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν — Δαμασκηνῶν πιάσαι με θέλων,
The reading of the majority of surviving manuscripts.
ἐν Δαμασκῷ ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν — Δαμασκηνῶν πιάσαι με θέλων,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| πόλιν city | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| θέλων, wishing | Tyn, TR, Byz | NA28, NA27, SBL, WH, Treg |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Corinthians 11:32
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Δαμασκός refers to Damascus, a city in Syria, and is derived from Hebrew. It appears in several New Testament passages, including Acts and Galatians. The entries consistently identify it as a proper noun without significant disagreement among lexicons.
Δαμασκός, -οῦ, ἡ (Heb. דַּמֶּשֶׂק),
Damascus: Ac 9:2ff. 22:5ff. 26:12, 20, II Co 11:32, Ga 1:17.†
Δαμασκός
Damaskos
of Hebrew origin (1834); Damascus, a city of Syria:--Damascus.
see HEBREW for 01834
Δαμασκός, οῦ, ἡ
n.f.
Damascus
Δαμασκός Damaskos 15x
Damascus, the capital city of Syria
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
da-mas'-kus:
1. The Name
2. Situation and Natural Features
3. The City Itself
4. Its History
(1) The Early Period (to circa 950 BC)
(2) The Aramean Kingdom (circa 950-732 BC)
(3) The Middle Period (732 BC-650 AD)
(4) Under Islam
1. Name:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1Ch 18:5; 2Ch 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century BC), and Sa-ra-mas-ki (13th century BC), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria")…
Damascus
Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., “the East.”
The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).
It is first mentioned in Scripture in connection with Abraham’s victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham’s steward (15:2). It is not again noticed till the time of David, when “the Syrians of Damascus came to succour Hadadezer” (q.v.), 2 Sam. 8:5;
one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada , which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (
A celebrated metropolis of Syria, first mentioned in Ge 14:15 15:2, and now probably the oldest city on the globe. It stands on the river Barada, the ancient Chrysorrhoas, in a beautiful and fertile plain on the east and south east of Anti-Lebanon. See ABANA, and Pharpar. This plain is about fifty miles in circumference; it is open to the desert of Arabiaon the south and east, and is bounded on the other sides by the mountains. The region around and north of Damascus, including probably the valley between the ridges of Lebanon and Anti-Lebanon, is called in the Scriptures, "Syria of Damascus," 2Sa 8:5, and by Strabo, Coelesyria. This city, which at first had its own kings, was taken by David, 2Sa 8:5,6; and by Jeroboam
15 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 25 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὁ δὲ υἱὸς Μασὲκ τῆς οἰκογενοῦς μου οὗτος Δαμασκὸς Ἐλιέζερ“, καὶ πάλιν „ἐπειδὴ ἐμοὶ οὐκ ἔδωκας σπέρμα, ὁ δὲ οἰκογενής μου κληρονομήσει με” (Gen.
τῶν δὲ Ἀράμου παίδων τεσσάρων ὄντων Οὔσης μὲν κτίζει τὴν Τραχωνῖτιν καὶ Δαμασκόν, μέση δʼ ἐστὶ τῆς Παλαιστίνης καὶ κοίλης Συρίας·
Column i Δαμασκός Δαρῖος δίκαιος Δεφεσος Δανιῆλ δόξαζε
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἐθνάρχης (i.e., *ethnarchēs*) means an ethnarch or provincial governor, derived from ἔθνος (nation) and ἄρχω (to rule). It refers to a ruler over a people, often without the title of king, and appears in the New Testament in 2 Corinthians 11:32, where it describes a governor of Damascus.
**† ἐθνάρχης, -ου, ὁ
(< ἔθνος, ἄρχω),
[in LXX: I Mac 14:47 15:1, 2 * ;]
an ethnarch, a provincial governor (cf. I Mac, ll. c.; FlJ, Ant., xiii, 6, 6; Dalman, 332): II Co 11:32.†
ἐθνάρχης, -ov, 6, (fr. ἔθνος and ἄρχω), [i. q. founder of a nation, Philo, quis rer. div. her. § 56], an ethnarch, one set over a people as ruler, but without the authority and name of king (Leian. in Macrob. $17 ἀντὶ ἐθνάρχου βασιλεὺς ἀναγορευθεὶς Βοσπόρου ; so Re governor whom the Alexandrian Jews used to have was called ἐθνάρχης, of whom Josephus says, antt. 14,7, 2, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς ; likewise Simon Maceabaeus, 1 Mace. xiv. 47; xv. 1, 2 ; Joseph. antt. 13, 6,6; cf. [19, 5, 2]; b.j. 2, 6,3): 2 Co. xi. 326 ἐθνάρχης ᾿Αρέτα τοῦ Biches the governor of Damascene Syria, ruling in the name of kine Aretas[(q.v.); ef. B. D.s. v. Governor, 11…
Read the full entry →ἐθνάρχης. For the technical uses of this title, which in 2 Cor 115? occurs in the more general sense of a deputy governor or subordinate ruler, see Hohlwein LZ’ Zeypte Romaine, p. 207 ; also Lumbroso in d7chzv i. p. 66f.
ἐθνάρχης (ethnarchēs) — governor.
ἐθν-άρχης, ου, ὁ,
ruler of a tribe or nation, Ἄσανδρος ἀντὶ ἐθνάρχου βασιλεὺς ἀναγορευθεὶς βοσπόρου [Refs 2nd c.AD+]; sheikh, [Refs]; of Abraham, [Refs 1st c.AD+]
2. title of Jewish official, [LXX+4th c.BC+]
II. adjective, ruling over nations, ἐ. θεοί [Refs 4th c.AD+]
ἐθνάρχης
ethnarches
from 1484 and 746; the governor (not king) of a district:--ethnarch.
see GREEK for 1484
see GREEK for 746
ἐθνάρχης, ου, ὁ
n.m.
an ethnarch, tribal lord
ἐθνάρχης ethnarchēs 1x
a governor, chief of any tribe or nation, 2 Cor. 11:32*
ἐθνάρχης ἐθν-άρχης, ου, ἄρχω an ethnarch, NTest., Luc.
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
guv'-er-ner: The word "governor" is employed in English Versions of the Bible in rendering a great variety of Hebrew and Greek words. In certain cases strict consistency is neither observed nor possible.
1. In the Old Testament:
In the rendering of Hebrew terms account has naturally been taken of the translations offered in Septuagint, which, being the work of different hands, is both uneven in quality and inconsistent. But there are inherent difficulties which can never be entirely overcome. First and most important, there is the difficulty arising from our ignorance of many details of the government of the oriental nations to which the terms apply. Hardly less is the embarrassment occasioned by the vague employment of words in indiscriminate reference to persons of superior rank and somehow exercising authority. There is consequently much confusion in the use of titles such as "deputy,"…
Governor
(1.) Heb. nagid, a prominent, conspicuous person, whatever his capacity: as, chief of the royal palace (2 Chr. 28:7; comp. 1 Kings 4:6), chief of the temple (1 Chr. 9:11; Jer. 20:1), the leader of the Aaronites (1 Chr. 12:27), keeper of the sacred treasury (26:24), captain of the army (13:1), the king (1 Sam. 9:16), the Messiah (Dan. 9:25).
(2.) Heb. nasi, raised; exalted. Used to denote the chiefs of families (Num. 3:24, 30, 32, 35); also of tribes (2:3…
In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. The chief of a tribe or family. A ruler in his capacity of lawgiver and dispenser of justice. A ruler consider especially as having power over the property and persons of his subjects. (Genesis 24:2; Joshua 12:2; Psalms 100:20) The "governors of the people," in (2 Chronicles 23:20) appear to have been the king’s body-guard; cf. (2 Kings 11:19) A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, (
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ἐθνάρχης γὰρ καὶ γενάρχης ὡς ἀληθῶς ἐστιν οὗτος, ἀφ’ οὗ καθάπερ ἀπὸ ῥίζης τὸ σκεπτικὸν καὶ θεωρητικὸν τῶν τῆς φύσεως πραγμάτων ἀνέβλαστεν ἔρνος, ὄνομα Ἰσραήλ·
καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς.
The Greek word Ἁρέτας, transliterated as Aretas, refers to an Arabian king mentioned in 2 Corinthians 11:32. The name's spelling may have been altered to align with Greek linguistic norms. There is a suggestion that the original form might have been Ἀρέθας, indicating an effort to Hellenize a foreign name.
Ἀρέτας (WH, Ἀρ.; Intr., 313), -α, ὁ,
Aretas, an Arabian king: II Co 11:32 (Deiss., BS, 183 f., thinks the proper spelling Ἀρέθας was changed, as Schürer suggests, "by desire to Hellenise a barbaric name by assimilation to ἀρετή").†
Ἀρέτας (Aretas) — Aretas.
Ἀρέτας (WH, Ἀρ.; Intr., 313), -α, ὁ,
Aretas, an Arabian king: 2Co.11:32 (Deiss., BS, 183 f., thinks the proper spelling Ἀρέθας was changed, as Schürer suggests, "by desire to Hellenise a barbaric name by assimilation to ἀρετή").†
(From Abbott-Smith. LSJ has no entry)
Ἁρέτας
Aretas
of foreign origin; Aretas, an Arabian:--Aretas.
Ἀρέτας, α, ὁ
n.m.
Aretas
Ἁρέτας Haretas 1x
Aretas, pr. name, 2 Cor. 11:32*
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
ar'-e-tas (Aretas): The name is a common one among Arabian princes and signifies "virtuous or pleasing."
1. 2 Macc 5:8:
It is mentioned several times in Biblical literature and in Josephus. Here it refers to an Arabian king, who was a contemporary of Antiochus Epiphanes (circa 170 BC), before whom Jason the high priest was accused.
2. Obodas:
Another Arabian prince of this name, surnamed Obodas (Ant., XIII, xv, 2; xvi, 2; XVI, ix, 4) defeated Antiochus Dionysius and reigned over Coele-Syria and Damascus. He participated with Hyrcanus in the war for the Jewish throne against his brother Aristobulus, but the allies were completely defeated at Papyron, by Aristobulus and Scaurus, the Roman general. The latter carried the war into Arabia and forced Aretas to make an ignominious peace, at the price of three hundred talents of silver. Of that event a memorial denarius still exists, with a Roman…
Aretas
The father-in-law of Herod Antipas, and king of Arabia Petraea. His daughter returned to him on the occasion of her husband’s entering into an adulterous alliance with Herodias, the wife of Herod-Philip, his half-brother (Luke 3:19, 20; Mark 6:17; Matt. 14:3). This led to a war between Aretas and Herod Antipas. Herod’s army was wholly destroyed (A.D. 36). Aretas, taking advantage of the complications of the times on account of the death of the Emperor Tiberius (A.D. 37), took possession of Damascus (2 Cor. 11:32; comp. Acts 9:25). At this time Paul returned to Damascus from Arabia.
The name of several kings of northwestern Arabia. The only one mentioned in Scripture gave his daughter in marriage to Herod Antipas; but she being repudiated by Herod, Aretas made war upon him and destroyed his army. In consequence of this, the emperor Tiberius directed Vitellius, then proconsul of Syria, to make war upon or dead to Rome. But while Vitellius was in the midst of preparation for the war, he received intelligence of the death of Tiberius, A. D. 37; on which he immediately recalled his troops, dismissed them into winter quarters, and then left the province. Aretas, taking advantage of this supineness, seems to have made an incursion and got possession of Damascus, over which he appointed a governor or ethnarch, who, A. D. 39, at the instigation of the Jews, attempted to put Paul in prison, 2Co 11:32. Compare
agreeable, virtuous
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
κατὰ δὲ τὸν θεῖον παράδεισον ἔμψυχα καὶ λογικὰ φυτὰ πάντ’ εἶναι συμβέβηκε, καρπὸν φέροντα τὰς ἀρετὰς καὶ προσέτι τὴν ἀδιάφθορον σύνεσιν καὶ ἀγχίνοιαν, ᾗ γνωρίζεται τὰ καλὰ καὶ τὰ αἰσχρά, ζωήν τ’ ἄνοσον καὶ ἀφθαρσίαν καὶ πᾶν εἴ τι τούτοις ὁμοιότροπον.
ἅπαξ γὰρ τὸ νέον γευσάμενον ξενικῶν ἐθισμῶν ἀπλήστως ἐνεφορεῖτο, καὶ εἴ τινες τῶν πρώτων ἀνδρῶν διὰ πατέρων ἀρετὰς ἐπιφανεῖς ἦσαν συνδιεφθείροντο,
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
βασιλεύς (basileus) means 'king' and is used for various rulers, including emperors and the Messiah. It appears in the New Testament in contexts referring to earthly kings, such as Herod and the Roman Emperor, as well as to God and Christ. The term has roots in both classical and biblical Greek, where it signifies authority and leadership.
βασιλεύς, -έως, ὁ,
[in LXX chiefly for מֶלֶךְ;]
a king: Mt 1:6 2:1; used by courtesy of Herod the Tetrarch, Mt 14:9; of the Roman Emperor, as freq. in κοινή (Deiss., LAE, p. 367), I Pe 2:13, 17; of the Christ, in the phrase ὁ β. τ. Ἰουδαίων, Mt 2:2, al.; τοῦ Ἰσραήλ, Mk 15:32, Jo 1:50 12:13; of God, Mt 5:35, I Ti 1:17, Re 15:3; β. βασιλέων, Re 17:14 19:16; β. τ. βασιλευόντων, Read the full entry →
βασιλεύς, -€ws, 6, leader of the people, prince, commander, lord of the land, king; univ.: οἱ βασιλεῖς τῆς γῆς, Mt. xvii. 25; Rev. xvi. 14[L T Tr WH om. τῆς γῆς ]» ete.; τῶν ἐθνῶν, Lk. xxii. 25; of the king of Egypt, Acts vii. 10, 18; Heb. xi. 23, 27; of David, Mt.i. 6; Acts xiii. 22; of Herod the Great and his successors, Mt. ii. 1 sqq.; Lk.i.5; Acts xii. 1; xxv. 13; of a tetrarch, Mt. xiv. 9; Mk. vi. 14, 22, (of the son of aking, Xen. oec. 4, 16 ; “reges Syriae, regis Antiochi pueros, scitis Romae nuper fuisse,” Cic. Verr. ii. 4, 27, cf. de senectute 17,59; [Verg. Aen. 9, 2287); of a Roman emperor, 1 Tim. ii. 2; 1 Pet. ii. 17, cf. Rev. xvii. 9 (10), (so in prof. writ. in the Roman age, as in Joseph. b. j. 5, 13, 6; Hdian. 2, 4, 8 [4 Bekk.]; of the son of the emperor, ibid. 1, 5, 15 [5 Bekk.]); of the Messiah, ὁ βασιλεὺς τῶν ᾿Ιουδαίων, Mt. ii. 2, ete.; τοῦ Ἰσραήλ, Mk. xv. 32; Jn. i. 49…
Read the full entry →βασιλεύς. In a letter written not later than B.C. 334 the title of βασιλεύς is adopted by Alexander the Great (Priene 1), and it was a favourite designation of his successors in the Syrian , βασιλεύω and Egyptian monarchies. In this way it became familiar to the Jews of the Dispersion; and when found in the Septuagint as the translation of their vernacular title would be “instinct with present meaning and full of absorbing associations,” as Hicks (C2 i. p. 7) has’ pointed ‘out? In the NT it was transferred to the Roman Emperor (1 Tim 25, 1 Pet 215 17) in accordance with common usage, as borne out by the inscriptions, e.g. 7G IIT. 12", 17°(time of Hadrian), C/G 11. 2721" (time of the Antonines), and the other examples cited by *Magie, p. 62. Similarly Deissmann (LAE, p. 367 f.) brings forward evidence to show that the full title βασιλεὺς βασιλέων (as Rev 1715, 197%) was again “ΕἼ very…
Read the full entry →βασιλεύς (basileus) — king.
βᾰσῐλ-εύς, ὁ,
genitive έως, Epic dialect ῆος, [Refs 5th c.AD+] Oracle texts cited in [Refs 5th c.BC+] Aeolic dialect -ηες[Refs 7th c.BC+] old Attic dialect -ῆς[Refs 5th c.BC+]:— king, chief, [Refs 8th c.BC+]: frequently with collateral sense of captain or judge, [Refs 8th c.BC+]; later, hereditary king, opposed to τύραννος, [Refs 4th c.BC+]; but also of tyrants, as Hiero, [Refs 5th c.BC+]; of Gelo, [Refs 5th c.BC+]; of Pisistratus, [Refs 5th c.BC+]: joined with a substantive, βασιλεὺς ἀνήρ [Refs 8th c.BC+]; ἄναξ β. lord king, [Refs 5th c.BC+]; οἰωνῶν β., of the eagle, [Refs 5th c.BC+]: comparative βασιλεύτερος more kingly, [Refs 8th c.BC+]: superlative βασιλεύτατος [Refs 8th c.BC+]
Read the full entry →βασιλεύς
basileus
probably from 939 (through the notion of a foundation of power); a
sovereign (abstractly, relatively, or figuratively):--king.
see GREEK for 939
βασιλεύς, έως, ὁ
n.m.
a king, ruler, emperor
βασιλεύς basileus 115x
a king, monarch, one possessing regal authority
βασιλεύς deriv. uncertain a king, chief, Hom.: later it was an hereditary king, opp. to τύραννος, Hdt., attic; ἄναξ β. lord king, Aesch.: c. gen., β. νεῶν id. Aesch.; οἰωνῶν β., of the eagle, id=id. Aesch.:—Hom. has a comp. βασιλεύτερος more of a king, more kingly, Sup. βασιλεύτατος most kingly.
of the king's son, prince, or any one sharing in the government, Od.
generally, a lord, master, householder, Il., Pind.
at Athens, the second of the nine Archons was called βασιλεύς; he had charge of the public worship, and the conduct of criminal processes, Plat., etc.
after the Persian war, the king of Persia was called βασιλεύς (without the Art.), Hdt., attic; more rarely ὁ βασιλεύς, or ὁ μέγας βας. Hdt.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
115 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 115 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 887 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τοῦ δὴ σύμπαντος χρόνου διανεμηθέντος εἰς δύο τμήματα, ἡμέραν τε καὶ νύκτα, τῆς μὲν ἡμέρας τὸ κράτος ὁ πατὴρ ἀνεδίδου τῷ ἡλίῳ, οἷα μεγάλῳ βασιλεῖ, τῆς δὲ νυκτὸς σελήνῃ καὶ τῷ πλήθει τῶν ἄλλων ἀστέρων.
Εὗρον τοίνυν, ὅτι Πτολεμαίων μὲν ὁ δεύτερος μάλιστα δὴ βασιλεὺς περὶ παιδείαν καὶ βιβλίων συναγωγὴν σπουδάσας ἐξαιρέτως ἐφιλοτιμήθη τὸν ἡμέτερον νόμον καὶ τὴν κατʼ αὐτὸν διάταξιν τῆς πολιτείας εἰς τὴν Ἑλλάδα φωνὴν μεταβαλεῖν,
λέγει δὲ οὕτως καὶ ὁ προφήτης: Βασιλεῖαι δέκα ἐπὶ τῆς γῆς βασιλεύσουσιν, καὶ ἐξαναστήσεται ὄπισθεν μικρὸς βασιλεύς, ὃς ταπεινώσει τρεῖς ὑφ̓ ἓν τῶν βασιλέων.
ἐπιπορευομένωι ἄκυρος ἔστω, καὶ προσαποτεισάτω ὁ ἐπελθὼν ἐπίτιμον παραχρῆμα χαλκοῦ τάλαντα ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα.
κεχειροτονημένα. καλῶς ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ
ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς Θηβαίδος. ὅπως
The Greek word φρουρέω (phroureo) is built from the root for 'guard' and conveys the idea of watching over or protecting. It covers both literal and metaphorical senses, such as guarding a place or keeping one's duties. In the New Testament, it appears in contexts like 2 Corinthians 11:32 and Galatians 3:23, where it emphasizes protection and restraint.
φρουρέω, -ῶ
(< φρουρός, a guard),
[in LXX: I Es 4:56, Jth 3:6, Wi 17:16, I Mac 11:3 * ;]
to guard, keep under guard, protect or keep by guarding: II Co 11:32; metaph., Ga 3:23, Phl 4:7, I Pe 1:5.†
φρουρέω is used literally ‘‘guard,” ‘‘protect,’’ in such passages as P Amb II. 4317 (B.c. 173) where a contract is witnessed by six persons, τῶν ἐν τῆι Σοκνοπαίου Νήσωι φρουρούντων καὶ μισθο(φόρων), ““ belonging to the guard at Socnopaei Nesus and in receipt of pay,” P Bilabel 95 (B.c. 103) τοῖς] ἐν Kpo(kode(Awy) πό(λει) φερομένοις φρου(ροῦσιν), and P Tebt I. 922 {late ii/B.c.) Kepkeooipews τῆς μὴ φρουρουμένης μηδ᾽ οὔσης ἐπὶ τοῦ μεγάλου ποταμοῦ, ‘at Kerkeosiris, which is unguarded and is not situated upon the great river ’’ (Edd.): cf. 2 Cor 118% and Field (Vo/es, p. 186f. See also an important note by E. L. Hicks in CR i. p. 7f.: in the other NT passages (Gal 355, Phil 47, τ Pet 15) he prefers the idea of ‘‘a garrison keeping ward over a town” to the idea of ‘‘soldiers keeping guard either to prevent escape, or to protect the weak.” For φρουρός, cf. P Oxy IX. 11934 (iv/a.D.) ὄνον ἕνα…
Read the full entry →φρουρέω (phroureō) — to guard.
φρουρ-έω,
poetical imperfect φρούρουν [Refs 5th c.BC+]: future -ήσω[Refs 4th c.BC+]: aorist ἐφρούρησα [Refs 5th c.BC+] —middle, future -ήσομαι in passive sense, [Refs 5th c.BC+] —passive, aorist ἐφρουρήθην[Refs]: perfect πεφρούρημαι [Refs 5th c.BC+]: (φρουρός):—keep watch or guard, ἐν Ἐλεφαντίνῃ [Refs 5th c.BC+], etc.; of ships, φ. περὶ Ναύπακτον or ἐν Ναυπάκτῳ, [Refs 5th c.BC+]; φ. ἐπί τινι to keep watch over.., [Refs 5th c.BC+]; οἱ φρουροῦντες the guardians, [Refs 5th c.BC+]; proverbial, ἐν παντὶ.. σκορπίος φ. λίθῳ [Refs 5th c.BC+]; generally, 'keep a sharp look-out', [Refs]
Read the full entry →φρουρέω
phroureo
from a compound of 4253 and 3708; to be a watcher in advance, i.e. to
mount guard as a sentinel (post spies at gates); figuratively, to hem
in, protect:--keep (with a garrison). Compare 5083.
see GREEK for 4253
see GREEK for 3708
see GREEK for 5083
φρουρέω
v.
I guard, keep
φρουρέω phroureō 4x
to keep watch; trans. to guard, watch, with a military guard, 2 Cor. 11:32; to keep in a condition of restraint, Gal. 3:23; to keep in a state of settlement or security, Phil. 4:7; 1 Pet. 1:5*
φρουρέω φρουρέω, φροῦρος to keep watch or guard, Hdt., Thuc.
trans. to watch, guard, Hdt., Trag., etc.; στόμα φρουρεῖν εὔφημον, i. e. to keep silent, Eur.:—Pass. to be watched or guarded, Hdt., Trag.
to watch for, Eur.; φρ. τὸ χρέος to observe one's duty, Soph.
Mid., like φυλάσσομαι, to be on one's guard against, beware of, c. acc., Eur.:—Act. in same sense, Soph., Eur.
Verb-IAI-3S — Verb · imperfect · active · indicative · third person · singularimperfect active indicative — a continuing action in past time.
V-IAI-3S Part of Speech: Verb Tense: Imperfect Voice: Active Mood: Indicative Person: third Number: Singular
4 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Πομπήιος δὲ Πείσωνα τὸν ὑποστράτηγον πέμψας σὺν στρατιᾷ τήν τε πόλιν καὶ τὰ βασίλεια ἐφρούρει καὶ τὰς οἰκίας τὰς πρὸς τῷ ἱερῷ καὶ ὅσα ἦν ἔξω περὶ τὸ ἱερὸν ὠχύρου.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
πόλις (polis) means 'city' and can refer to an enclosed town or the inhabitants of a city. It appears frequently in the New Testament, often in the context of specific cities like Jerusalem or as a general term for urban areas. The word is derived from various dialects and has a rich history in classical literature, indicating both physical locations and the concept of citizenship.
πόλις, -εως, ἡ,
[in LXX chiefly and very freq. for עִיר;]
a city: Mt 2:23, Mk 1:45, Lk 4:29, Jo 4:8, al. mult.; opp. to κῶμαι (κ. καὶ ἀγροί), Mt 9:35 10:11, Mk 6:56, Lk 8:1 13:22; c. nom. propr. in appos. (cl.), Ac 11:5 16:14; c. id. in gen. appos. (Bl., § 35, 5), Ac 8:5, II Pe 2:6; gen., of the region, Lk 1:26 4:31, Jo 4:5; of the inhabitants,
πόλις, -ews, 7, (πέλομαι, to dwell [or rather denoting originally ‘fulness,’ ‘ throng’; allied with Lat. pleo, plebs, ete.; ef. Curtius p. 79 and §374; Vanitek p. 499; (otherwise Fick i. 138)]), [fr. Hom. down], Sept. chiefly for ~y, besides for 7 Pp, WH (8 ate), ete., a city; a. univ.: Mt. ii. 23; Mk.i.45; Lk. iv. 29; Jn. xi.54; Acts vy. 16, and very often in the historical bks. of the N. T. ; κατὰ τὴν πόλιν, through the city [A. V. in; see xara, IT. 1 a.], Acts xxiv. 12; κατὰ πόλιν, κατὰ πόλεις, see κατά, IT. 3 a. a. p. 328"; opp. to κῶμαι, Mt. ix. 35; x.11; Lk. viii. 1; xiii. 22; to κῶμαι καὶ aypot, Mk. vi. 56; ἡ ἰδία πόλις, see ἴδιος, 1 Ὁ. p. 297"; πόλις with the gen. of a pers. one’s native city, Lk. ii. 4,11; Jn.i.44 (45); or the city in which one lives, Mt. xxii. 7; Lk. iv. 29; x. 11; Acts xvi. 20; Rev. xvi. 19; Jerusalem is called, on account of the temple erected there, πόλις…
Read the full entry →πόλις. In the second Logia fragment, P Oxy IV. 6542, Blass suggested the restoration ὑμεῖς ἐστὲ mrd[Ats (sc. τοῦ θεοῦ), and is followed by White (Sayzzgs, p. 9). It may be worth while to note that this ancient by-form of πόλις occurs in three ostraca of the reign of Caligula as a proper name, Ostr 380! διαγεγρά(φηκεν) Πτόλις Ψενεν(ούφιος), 7. 3811, 3821, and similarly in PSI IV. 317! (a.p. 95) ᾿Ασκληπιάδης Πτόλιδι τῶι φιλτάτωι χαίρειν. This recalls πολιτάρχης 5 the fact that πτόλεμος also survived in the royal name ἹΠτολεμαῖος. The distributive force which πόλις has in several Lucan passages (Ac 154 a/.) and in Tit 1° is to be set against the very different meaning of the phrase in sundry documents of the new collection from Alexandria (reign of Augustus). Schubart, who edits the documents in BGU IV., notes (Archiv v. p. 38) that in a good many papers relating to the hire of a nurse…
Read the full entry →πόλις (polis) — city.
πόλις,
Epic dialect also πτόλις (found sometimes in Trag. etc., see at {πτόλις}), ἡ: Epic dialect forms, accusative singular πόληα [Refs 8th c.BC+]; genitive πόλιος or πτόλιος, [Refs 8th c.BC+] P.(scanned ?~X ?~X ?~X ¯ [Refs 8th c.BC+]: Ionic dialect forms, genitive πόλεως [Refs 6th c.BC+]; dative mostly πόλει, but πόλῑ [Refs 5th c.BC+]; accusative πόλῑς [Refs]: Doric dialect genitive singular πόλιος [Refs 2nd c.BC+]; dative singular πόλι [Refs 4th c.BC+]; dative plural πολίεσι [Refs 5th c.BC+]; πολίεσσι Foed.Lac. cited in [Refs 5th c.BC+]; Cretan dialect πόλιθι [Refs]: Aeolic dialect genitive πόλιος [Refs 7th c.BC+] disyllable (as also in Comedy texts, except [Refs 5th c.BC+]; Attic dialect dual πόλη [Refs 5th c.BC+]:—city, [Refs 8th c.BC+]; π. ἄκρη, ἀκροτάτη, ={ἀκρόπολις}, the citadel, [Refs 8th c.BC+]; which at Athens also was in early times called…
Read the full entry →πόλις
polis
probably from the same as 4171, or perhaps from 4183; a town
(properly, with walls, of greater or less size):--city.
see GREEK for 4183
see GREEK for 4171
πόλις, εως, ἡ
n.f.
a city
πόλις polis 162x
a city, an enclosed and walled town, Mt. 10:5, 11; 11:1; meton. the inhabitants of a city, Mt. 8:34; 10:15; with a gen. of person, or a personal pronoun, the city of any one, the city of one’s birth or residence, Mt. 9:1; Lk. 2:4, 11; ἡ πόλις, the city, κατ’ ἐξοχήν, Jerusalem, Mt. 21:18; 28:11; met. a place of permanent residence, abode, home, Heb. 11:10, 16; 13:14. The frequency count does not include its occurrence in the name Νέαν πόλιν in Acts 16:11
πόλις πόλις, ιος, ἡ, gen. πόλεως dissyll. in attic Poets ionic and doric πόλιος dissyll. in Il. doric πολίεσι:—acc. πόλεις, πόλιας:— a city, Hom., Hes., etc.; πόλις ἄκρη and ἀκροτάτη, ῀ ἀκρόπολις, the citadel, Il.: this at Athens was often called simply πόλις, while the rest of the city was called ἄστυ, Thuc., etc.:—the name of the city was often added in gen., Ἰλίου π., Ἄργους π. the city of . . , Aesch., etc.; also in appos., ἡ Μένδη π. Thuc.
one's city or country, Od., etc.
when πόλις and ἄστυ are joined, the former is the body of citizens, the latter their dwellings, Il.; ὧν πόλις ἀνάριθμος ὄλλυται, where πόλις = a number of citizens, Soph.:—hence,
Read the full entry →Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
165 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 163 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 585 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
πάλιν ὡς ἔμελλεν ἡ πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς Ἰσραὴλ παραδίδοσθαι, ἐφανερώθη.
ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ
Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις Πατοῦτος παστοφορίου ἐντὸς τοῦ
τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ Πετεσούχου τοῦ Ἑρμίου
The word Δαμασκηνός refers to someone from Damascus, or a Damascene. It is an adjective formed from the root related to Damascus, and it appears in the New Testament in 2 Corinthians 11:32. The entries consistently define it as an inhabitant of Damascus without significant disagreement.
Δαμασκηνός, -ή, -όν
of Damascus, Damascene: II Co 11:32.†
Δαμασκηνός, -7, -ov, 0f Damascus, Damascene; substantively of Δαμασκηνοί : 2 Co. xi. 82." Aapackos 1
(From Abbott-Smith. LSJ has no entry)
Δαμασκηνός
Damaskenos
from 1154; a Damascene or inhabitant of Damascus:--Damascene.
see GREEK for 1154
Δαμασκηνός, ή, όν
Adj
an inhabitant of Damascus
Δαμασκηνός Damaskēnos 1x
A Damascene, a native of Damascus, 2 Cor. 11:32*
dam-a-senz', dam'-a-senz ten polin Damaskenon, ("the city of the Damascenes"): The inhabitants of Damascus under Aretas the Arabian are so called (2Co 11:32).
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
μέμνηται δὲ τούτων καὶ Ἱερώνυμος ὁ Αἰγύπτιος ὁ τὴν ἀρχαιολογίαν τὴν Φοινικικὴν συγγραψάμενος καὶ Μνασέας δὲ καὶ ἄλλοι πλείους, καὶ Νικόλαος δὲ ὁ Δαμασκηνὸς ἐν τῇ ἐνενηκοστῇ καὶ ἕκτῃ βίβλῳ ἱστορεῖ περὶ αὐτῶν λέγων οὕτως·
Μάρκῳ Κλαυδίῳ Σερήνῳ νεωκόρῳ τοῦ μεγάλου Σαράπιδος τῶν κεχιλιαρχηκότων γενομένῳ ἐπάρχῳ σπείρης πρώτης Δαμασκηνῶν καὶ ἀρχιγεωργῷ ἱερεῖ ἐξηγητῇ καὶ τοῖς Καισαρείοις καὶ τοῖς ἄλλοις πρυτάνεσι παρὰ Ἀμμωνίου τοῦ
πατέρα τῆς ἐκδικουμένης ὀνηλάτην, Κλαύδιος Φιλόξενος νεωκόρος τοῦ μεγάλου Σαράπιδος γενόμενος ἔπαρχος σπείρης πρώτης Δαμασκηνῶν τῶν ἐν τῷ Μουσείῳ σιτουμένων ἀτελῶν ἱερεὺς καὶ ἀρχιδικαστής· ὁ τοῦ νομοῦ στρατηγὸς ἐξετάσει
Κλαύδιος Φιλόξενος νεωκόρος τοῦ μεγάλου Σαράπιδος γενόμενος ἔπαρχος σπείρης πρώτης Δαμασκηνῶν τῶν ἐν τῶι Μουσείωι σιτουμένων ἀτελῶν ἱερεὺς καὶ ἀρχιδικαστὴς Ἀρχίαι στρατηγῶι Ἀρσινοίτου τῶι τιμιωτάτωι
πιάζω (piazo) means to lay hold of, take, or capture. It is a Doric form of πιέζω and appears in the New Testament in contexts like arresting or seizing individuals (e.g., John 7:30, Acts 3:7). The entries note its use in both literal and metaphorical senses, but there is no significant disagreement among lexicons regarding its meaning.
πιάζω
(cf. MGr. πιάνω; v. Kennedy, Sources, 155), Doric and late Att. for πιέζω in its later senses;
[in LXX: Ca 2:15 (אחז), Si 23:21*;]
to lay hold of: Ac 3:7 (Theocr.).
to take, capture, apprehend: Jo 7:30, 32, 44 8:20 10:39 11:57 21:3, 10, Ac 12:4, II Co 11:32, Re 19:20 (v. MM, xx).†
πιάζω (Doric for πιέζω, cf. B. 66 (58)): 1 aor. ἐπίασα; 1 aor. pass. ἐπιάσθην ; 1. to lay hold of: twa τῆς χειρός, Acts iii. 7 [Theoer. 4, 35]. 2. to take, capture: fishes, Jn. xxi. 3, 10; θηρίον, pass., Rev. xix. 20, (Cant. ii. 15). to take i.e. apprehend: a aay! Ee order to imprison him, Jn. vii. 30, 32, 44; viii. 20; x. 39; xi. 57; Acts xii. 4; 2 Co. xi. 32. [Come.: inorruite
πιάζω. This Doric form of πιέζω (g.v.) appears in all the NT occurrences of the verb except Lk 655, but always with the different meaning ‘‘seize,’’ ‘‘lay hold of.’’ For this meaning in the Kown we may cite the magic spell κλέπτην πιάσαι, ‘to catch a thief,’ in P Lond 461 (iv/aA.p.) (=I. p. 70): cf. Patr. Orient. iv. Wessely gives λῃστοπιάστης, ‘“‘preneur de malfaiteurs’ from a Roman papyrus of the time of Diocletian. Unfortunately the letter P Oxy IV. 812 (8.6. 5) is too fragmentary to decide the meaning of πεπίασται Aoxplov in the postscript: but cf. P Hamb I. 615 (a.p. 128-9) ot δὲ ἀπὸ τῆς κώμης χρῶνται τοῖς αὐ[τ]οῖς ὑποδοχίοις, ὑφ᾽ ὧν κ[αὶ] ὁ ἀπότακτος αὐτῶν φόρος διαγράφεται πιαζώμενος ὑπό σου. 2, p. 132f. where a πικρία From a later period comes πιάσαι = λαβεῖν in P Lond 4837° (A.D. 616) (=II. p. 328) πιάσαι ὀψάρια, cited by C. H. Muller in Archiv i. p. 439 as characteristic of…
Read the full entry →πιάζω (piazō) — to arrest/catch.
πῐέζω,
imperfect ἐπίεζον, Epic dialect πίεζον [Refs 8th c.BC+]: future πιέσω [Refs 4th c.BC+]; Epic dialect πιέσσω [Refs 4th c.AD+]: aorist ἐπίεσα [Refs 5th c.BC+] (but subjunctive πιέξῃς [Refs 5th c.BC+], infinitive πιέξαι [Refs 4th c.BC+]participle πιέξας (variant{πιάξας}) [Refs 2nd c.BC+]: perfect πεπίεκα [Refs 2nd c.BC+]:—passive, future πιεσθήσομαι [Refs 2nd c.AD+] (δια-), Heliod cited in [Refs 4th c.AD+]: aorist ἐπιέσθην [Refs 8th c.BC+]: perfect πεπίεσμαι [Refs 5th c.BC+]—From πῐεζέω we have πιεζέουσι variant in [Refs]imperfect πιέζευν variant in [Refs 8th c.BC+]; participle πιεζεῦντα [Refs 5th c.BC+]:—passive, participle πιεζεύμενος [Refs 5th c.BC+] (always with variant -όμενος), [Refs 5th c.BC+]: imperfect ἐπιεζοῦντο [Refs 2nd c.BC+]; so in later Gr., as [Refs 1st c.AD+]; Doric dialect, Aeolic dialect, and later Gr. πῐάζω [Refs 7th…
Read the full entry →πιάζω
piazo
probably another form of 971; to squeeze, i.e. seize (gently by the
hand (press), or officially (arrest), or in hunting
(capture)):--apprehend, catch, lay hand on, take. Compare 4085.
see GREEK for 971
see GREEK for 4085
πιάζω
v.
I lay hold of
πιάζω piazō 12x
to press; in NT to take or lay hold of, Acts 3:7; to take, catch fish, etc., Jn. 21:3, 10; Rev. 19:20; to take, seize, apprehend, arrest, Jn. 7:30, 32, 44
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
12 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅτι ἦρκέν μοι Διοκλῆς τὸν χαλκόν μου, στατῆρας δεκαεπτά, καὶ τὴν ἀκόνην. εἰ δύνῃ, πιάσαι Φουρίου τὴν ἀκόνην ἀκεραίως ἕως ἔρχωμαι καὶ κρινῶ μετʼ αὐτοῦ. οὐδεὶς γὰρ εἰσῆλθεν εἰ
παρεμβολῆς, οἰνώμενοι ἤλθασιν ὥρᾳ ἐνάτῃ συγκλείσαντες τὴν παρεμβολὴν βουλόμενοι καὶ αὐτὸν καὶ τοὺς ἀδελφοὺς πιάσαι. ἀκούσαντες οὖν τινὲς στρατιῶται οἱ ἐν τῇ παρεμβολῇ καὶ φόβον θεοῦ ἔχοντες ἐν τῇ
Πέτρος ὁ βοηθὸς τῆς κώμης Θώλθεως εἰσῆλθεν εἰς τὸ ἐποίκιον τῆς σῆς ἀρετῆς καὶ ἐπίασεν κ … … … … … κ
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1AS — Personal pronoun · first person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-1AS Part of Speech: Personal pronoun Person: first Case: Accusative Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
θέλω (thelō) means to will, wish, or desire. It is a common verb in the New Testament, often expressing intention or resolution, and can appear in various constructions, such as with an infinitive or an accusative. The lexicons note its frequent use compared to similar verbs and highlight its role in expressing personal desire or divine will, but they do not indicate significant disagreements among them.
θέλω (the strengthened form ἐθέλω is found in Hom., and is the more freq. in Attic; v. Rutherford, NPhr., 415 f.),
[in LXX for חפץ ,אבה; c. neg., מאן pi., etc.;]
to will, be willing, wish, desire (more freq. than βούλομαι, q.v., in vernac. and late Gk., also in MGr.; for various views as to its relation to β., v. Thayer, 286; but v. also Bl., §24, s.v.): absol., Ro 9:16, I Co 4:19 12:18, Ja 4:15; τ. θεοῦ θέλοντος, Ac 18:21; c. acc. rei, Mt 20:21, Mk 14:36, Jo 15:7, Ro 7:15, 16, I Co 4:21 7:36,
θέλω (only in this form in the N. T.; in Grk. auth. also ἐθέλω [Veitch 5. v.; Lob. ad Phryn. p. 7; B. 57 (49)]); impf. ἤθελον ; [fut. 3 pers. sing. θελήσει, Rev. xi. 5 WII mrg.]; 1 aor. ἠθέλησα; (derived apparently fr. dey with a fuller aspiration, so that it means prop. to seize with the mind; but Curtius p. 726, ed. 5, regards its root as uncertain [he inclines, however, to the view of Pott, Fick, Vanicek and others, which connects it with a root meaning to hold to]); Sept. for 728 and yan; To WILL, (have in mind,) intend; i. e. 1. to be resolved or determined, to purpose: absol., ὁ θέλων, Ro. ix. 16; τοῦ θεοῦ θέλοντος if God will, Acts xviii. 21; ἐὰν ὁ κύριος θελήσῃ (in Attic ἐὰν θεὸς θέλῃ, ἣν οἱ θεοὶ θέλωσιν [ ef. Lob. u.s.]), 1 Co. iv. 19; Jas. ἵν. 15; καθὼς ἠθέλησε, 1 Co. xii. 18; xv. 38; τί, Ro. vii. 15 sq. 19 sq.; 1 Co. vii. 36; Gal. v.17; with the aorist inf., Mt. xx. 14…
Read the full entry →θέλω. For the form ἐθέλω, which is wanting in the NT as in the LXX, Nageli (p. 57) refers to the magic papyri and to the poetic 7J/de 111. 1064: it is common in the Attic inscrr. up to the end of iv/B.c., but from B.C. 250 θέλω occurs, and eventually takes its place as the regular form in the Kow (cf. Meisterhans G7. p. 178). For the verb denoting a personal wish or desire we may cite P Petr I. ταῦ (a Will) τὰ [ἐμαυτοῦ διοικεῖν ὡς ἐ]γὼ θέλω, P Oxy VIT. τοῦτ" (B.c. 22) od BE ypade ὑπὲρ ὧν ἐὰν θέλῃς (ci Mt 85), 726. III. 531° (ii/A.p.) περὶ ὧν θέλεις δήλωσόν μοι, P Cairo Preis 48° (ii/A.D.) τὸ μὲν πλοῖόν σοι, ὡς ἠθέλησας, σκέψομαι, and the constant epistolary phrase γινώσκειν σε θέλω, as in P Oxy IV. 74377 (B.c. 2) ὥστ᾽ ἂν τοῦτό σε θέλω γεινώσκειν ὅτι ἐγὼ αὐτῴ διαστολὰς δεδώκειν τὸ βαδίσαι εἰς Τακόνα, ‘I wish you therefore to know…
Read the full entry →θέλω (thelō) — to will/desire.
θέλω,
see at {ἐθέλω} and add ὅστις ἂν θέλῃ [Refs]
θέλω
v.
I will, wish, desire
Verb-PAP-NSM — Verb · present · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PAP-NSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
211 occurrences in the New Testament, rendered 89 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 207 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 61 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῇ δ’ ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρός, οὐδ’ ἕρδειν ἔθ’ ὁμῶς ἔργ’ ἀπάλαμνα θέλει·
τούτῳ δὴ πειθόμενος ὡς αἰεὶ τοῖς χρήσιμον ἢ καλόν τι πράττειν δυναμένοις συμφιλοκαλοῦντι καὶ ἐμαυτὸν αἰσχυνόμενος, εἰ δόξαιμι ῥαθυμίᾳ πλέον ἢ τῷ περὶ τὰ κάλλιστα χαίρειν πόνῳ, προθυμότερον ἐπερρώσθην, ἔτι κἀκεῖνα πρὸς τοῖς εἰρημένοις λογισάμενος οὐ…
αἰσθάνεσθαι οὖν ὀφείλομεν, μὴ ὄντες ἀσύνετοι, τὴν γνώμην τῆς ἀγαθωσύνης τοῦ πατρὸς ἡμῶν, ὅτ̓ ἡμῖν λέγει, θέλων ἡμᾶς μὴ ὁμοίως πλανωμένους ἐκείνοις ζητεῖν, πῶς προσάγωμεν αὐτῷ.
αὐτός τε ἔρρωσαι καὶ τὰ ἄλλα σοί ἐστιν κατὰ νοῦν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἐγραψέν μοι Μαιανδρία ὅτι χλαμύδα αὐτὴν κελεύεις ἐξυφᾶναι. νυνὶ μὲν
αὐτός τε ἔρρωσαι καὶ τὰ λοιπά σοι κατὰ γνώμην ἐστίν, εἴη ἂν ὡς ἐγὼ θέλω· ὑγίαινον δὲ καὶ αὐτός. ἀπέσταλκά σοι κομίζοντα Πολέμωνα χοιρίδιον τριακονθήμερον α καὶ χαλκῶν δραχμὰς
σὺ καὶ οὕς βούλει καὶ τὰ λοιπὰ κατὰ νοῦν ἐστιν, γένοιτʼ ἂν ὡς ἡμεῖς θέλομεν. ἱκανῶς δὲ καὶ αὐτοὶ ἔχομεν, καί σου μνημονεύομεν ἐν παντὶ καιρῶι, ὥσπερ καὶ προσῆκόν